English translation — שיחת ליל א' דחג הסוכות ה'תשמ"ה - לאחרי תפלת ערבית

The Rebbe Shlita announced

(and he motioned with his holy hand to the congregation that they should read with him),

"Good Yom Tov"

(three times).

Afterwards he began to sing "Vesamachta Bechagecha".

It was spoken about last year that when one wants to influence a person to stand in joy

(at the Simchas Beis Hashoevah)

one must have a novel idea,

but if one does not have a novel idea it is more difficult to influence him to stand in joy.

From this it is understood,

that although it was already spoken about last year on the nights of Simchas Beis Hashoevah - one must speak again this year,

and especially with a new matter,

in order to now arouse a new joy.

And especially since since it was spoken about last year, one has presumably forgotten what was spoken about,

And especially that in the past year a special matter was added regarding the year before

(as discussed many times,

that in addition to the matters common to every year,

each year has special matters. One of the special matters of the past year]

- that it was a leap year,

i.e. that an additional month was added - consequently it turns out,

that since Sukkos of last year

(even from the last night of Sukkos)

until today more than twelve months have passed,

and according to what is stated in the Gemara brought in Halacha, the matter of forgetting applies after twelve months.

On Sukkos of last year

(the year 5744)

this matter did not occur - because the year 5743 was a regular year

(of twelve months),

consequently from the second day of Sukkos

(all the more so from the subsequent days of Sukkos)

5743 until the first night of Sukkos 5744 less than twelve months passed

(twelve months minus one day),

therefore the matter of forgetting according to Halacha does not yet apply to this.

However from Sukkos 5744

(even from the last day)

until Sukkos of this year

(5745)

more than twelve months have passed,

therefore the matter of forgetting applies to this.

Therefore surely now one must continue to speak and mention the matter of Simchas Beis Hashoevah,

simply because of the forgetting

(in addition to the reason that one must arrive at a novel thing).

This is however all according to Halacha;

regarding practical application, however, the calculation seemingly does not hold - because:

In what case is this said? That forgetting is applicable regarding what was spoken last year when it remained only in memory,

and from the time of the speech more than twelve months have passed;

in our case, however, the words were recorded in writing and print,

consequently the time when it was spoken is not relevant

(whether it is more than twelve months ago),

but rather the time when it was read,

and everyone could read it whenever he wanted,

also less than twelve months before this Sukkos.

In truth, however, this is not an excuse,

because one sees in practice, and as the expression goes "the way of the matter",

that due to all the distractions and matters that confuse,

and the multitude of matters in the meantime,

one does not have time to look into and study the writings etc.

And especially furthermore:

There are those who, even during the speech, think about other things!

Externally it appears that he hears what is being spoken and wants to absorb everything,

but in practice he thinks about what is happening with so-and-so son of so-and-so,

and thinks whether he was given a respectable place suitable for him in the east and not in the west,

and makes sure to push himself to the east etc.,

or he shows off that they wanted to push him out and he did not allow it - and the words become secondary to his own matters!...

- Since it is after Yom Kippur,

one can mention a matter that is not entirely one hundred percent for the good of Israel. -

And due to all these confusions,

to the extent that others even think during the speech about other things - it is easy that one should forget what was spoken about. Therefore one must speak about it again this year.

In addition to this, another thing comes

And as mentioned,

since it is after Yom Kippur one can mention a matter that is not for the good of Israel. And especially that one stands in a holy place

(in a synagogue)

and a holy time,

it is Yom Tov and "the time of our joy",

consequently those who are entrenched in the opposite of the praise of Israel cannot approach here:

There are now present here "new faces" who could not have been here during the holiday of Sukkot last year. And in addition, there are those who are in the cities of the field,

who also this year could not come here. In addition to this, there are also those who stand from a distance and also now cannot hear what is being spoken.

So just as there is the matter of hospitality in the physical sense,

that one provides them with food, drink, and lodging - one should certainly also provide them with spirituality,

since they come here to hear a word etc.,

some word about the Ushpizin,

about the holiday of Sukkot,

one should have provided them with the recordings that were spoken last year!

Nevertheless,

for various and sundry reasons - and I do not know at all if it is "various and sundry" - despite the fact that there are those who are passionate about the dissemination of the wellsprings outward,

and are engaged in communal needs faithfully,

and "it is not appropriate to say" - there was not found even one person who deemed it necessary to do this!

And here it is not about extra effort,

because as mentioned,

the talks from last year are already printed - no proofreading is needed and it does not need to be typeset,

all that was needed was to pay attention to make a photocopy of it,

and to distribute it to the public

(and for this (distribution) no effort is needed either,

because without this there are those who distribute food and drink to the guests).

Nevertheless,

it was not done!

For thirty years we have been speaking about the dissemination of the wellsprings outward...

And there are those who are passionate about the dissemination of the wellsprings outward,

even "the elite of Chabad" - and nevertheless, when it comes to such a simple matter,

they themselves could not grasp that before the holiday one must go print the recordings from last year and distribute them - so that the public will know what to do immediately when the Simchat Beit HaShoeivah begins,

without having to wait until eight o'clock at night when the commotion begins here etc. and they will speak about it! And if there had been a bit more alacrity - they would have printed it a week before the holiday and also sent it to those in the cities of the field who cannot be here!

Our ruin is our remedy - it is seen that there is no one to whom to have a complaint:

It is a "pot of partners",

several are engaged in it,

and if one will have a complaint against someone,

he will answer that he relied that the other would do it!

So there is no one to point a finger at and have a complaint against him - he will say that another is responsible.

Until there is one who even claims that he is appointed over appointees,

a "king of kings",

one cannot have any complaint against him,

because this pertains to those who are lower than him,

to this one and that one,

he has many servants,

until all are his servants,

"Creator of servants and whose servants",

because "for my sake the world was created"

(an explicit Mishnah in Sanhedrin)!

But what are those who are in the cities of the field etc. guilty of - in practice they do not have the recordings?!

He answers,

that for this he relies on the Almighty!

And especially if he is a "maskil",

he claims that on the contrary:

Since the Almighty,

who is the one who sustains and provides for all with grace, kindness, and mercy - physically and all the more so spiritually! And since He did not provide through an angel or a human being that the Jews should have the recordings that were spoken,

this is therefore by Divine Providence,

as is explained at length in the discourses of Chassidus about the greatness of the matter of Divine Providence - so why should he interfere in the supernal Providence,

and on the contrary - he even imitates the Almighty:

Since the Almighty, so to speak, does not do,

he also does not do!...

He even gets a thank you etc....

May it be His will that the recordings be utilized according to the intention - that the matter be corrected and completed. The intention in this is not to make anyone sad at heart,

and all the more so that this will certainly harm no one,

rather - that the matter be corrected and completed.

One immediately asks, why are we now speaking about this?

- One cannot do anything anyway for three days until after Shabbat,

and also during Chol Hamoed there is a question regarding writing and printing, etc.

But as discussed many times,

that when a matter is truly on the heart and in its place,

one says it out,

not making any calculations whether one can do something about it immediately!

And in addition to this:

There are other matters, as known, which one can already now rectify.

Beginning with the matter of Simchat Beit HaShoevah:

There are others who think to themselves,

that it is beneath his dignity to go dance at Simchat Beit HaShoevah together with younger ones,

as it is insisted that one should celebrate Simchat Beit HaShoevah "with our youths and our elders."

Now, at the time of speaking, it is understandable,

they are here - one can see them, etc.

But afterwards,

when one will go out into the street to dance - then it is beneath his dignity to go dance together with children, etc.

In the Holy Temple, the "great sages of Israel and the heads of the yeshivas and the Sanhedrin and the chassidim, etc." celebrated Simchat Beit HaShoevah - but then it was indeed emphasized that "they would not make it

(the celebration)

for the ignorant and anyone who wished,

but rather the great sages of Israel, etc., they were the ones who danced and clapped and played music and rejoiced, etc.,

but all the people, the men and the women, all came

(only)

to see and to hear";

However, now in the time of exile,

it has been added, due to "our corruption is our remedy,"

that all should celebrate the joy,

men, women, and children,

great and small,

and furthermore, the celebration begins

(in the time of exile)

already on the first night of Sukkot,

not as in the Holy Temple where the "great joy" began after the first festival day

(as discussed last year)

- he argues that it is beneath his dignity to dance together with the small ones!

Therefore, one can use the above-mentioned to rectify the feeling of "beneath his dignity" regarding the matter of Simchat Beit HaShoevah.

Now, ostensibly, it is not the time to speak about these matters,

and it is not my business to speak about this - there are Jews with white beards,

And as discussed once - and it was, unfortunately, a "voice calling in the wilderness" - regarding the matter of mashpi'im,

whose purpose is to influence the Jews around them,

and that the true purpose of a mashpia is - not to wait until they come to them,

but rather they should go to the Jews who need influence,

and as the Gemara explains,

that what is the definition of a mashpia: "More than the calf wants to suck,

the cow wants to nurse."

And if it is not fitting for him himself to go,

he can appoint emissaries,

whether in an obvious manner or not obvious that it comes from him - the main thing is that the matter should be accomplished in actuality!

And the claim,

that he has no connection to this,

is a humility that is out of place - and as is known the story

(from elder chassidim)

in the name of the Mitteler Rebbe,

that a young man complained before him truthfully,

that from the fact that he reviews Chassidus in the towns, going from Lubavitch to the town where he lived

(as the Mitteler Rebbe urged)

it brings him to a sense of self-importance. The Mitteler Rebbe answered him:

"May you become an onion. But you should review Chassidus!"

And as discussed once,

that every word in this aphorism is precise. And the precision in "onion" is:

An onion is a sharp thing,

but together with this, it gives flavor to the entire dish. And to such an extent that the sharp thing

(onion)

which is small in quantity can give flavor to a thing of large quantity. As this is also regarding halacha - that a sharp thing can change from a taste that is detrimental to a taste that is beneficial.

And regarding this is the directive concerning the mashpi'im.

May it be His will that from this "voice calling in the wilderness" that resulted from this - it should be transformed,

and it should become measure for measure - "a voice calling in the wilderness, clear the way of the Lord,"

"Pave, pave the way" in the "wilderness of the nations,"

of exile,

in the true and complete redemption.

Regarding our matter - one must speak about the matter of "she-hazman grama" - the positive matter of Simchas Beis HaShoevah,

and speak about it as a new matter,

in order to arouse joy

(as above, section 1),

and ostensibly one need not waste time speaking about a negative matter etc. - the aforementioned matter -

But actually,

the matter that was spoken about is also a new thing:

We were thinking about which new thing we would speak about today. Regarding the new thing that was spoken about - which was not printed in the talks - no one expected it!

And since the intention of this speaking is that it should bring benefit and that it should be corrected,

then there will be the elevation of "keflayim letushiyah"

(since it comes from an opposite state)

- this is a new thing that arouses joy!

This, however, is a matter in which one must seek the joy within it,

the matter of "keflayim letushiyah";

better, however, is to speak about a matter that is openly a matter of joy.

And especially since mussar and Chassidus,

even mussar within Chassidus,

do not always come together.

We will now review points that were spoken about last year

(as already printed,

as above),

and add a new matter that openly leads to joy.

Beginning with the very matter,

that when Jews gather together,

"when the heads of the people assemble, the tribes of Israel together",

this itself causes great joy and delight above,

as is known from the Torah of the Alter Rebbe.

And especially in a holy place,

and in a holy time - Yom Tov,

"mo'adim lesimchah",

and within this itself - on Chag HaSukkos,

which is specifically distinguished from the other "mo'adim lesimchah"

(Chag HaPesach and Chag HaShavuos),

that specifically then we say "zeman simchaseinu".

There is a reasoning that also on Chag HaPesach and Chag HaShavuos one should say "zeman simchaseinu",

[These and those are the words of the living G-d,

and even if the halachah does not remain so - there is the matter of "zeman simchaseinu" in spiritual service on Chag HaPesach and Chag HaShavuos],

but the halachah remains that we say it only on Chag HaSukkos,

from this it is understood that this is even more emphasized and revealed and actualized on Chag HaSukkos than on the other festivals - that then we say according to all opinions "zeman simchaseinu".

This is so regarding Chag HaSukkos in every year;

on Chag HaSukkos of this year,

just as last year

(when it had the same calendar determination),

there is a novelty

(as discussed at length last year):

Chag HaSukkos begins on the fifth day of the week,

when then we go from the two days of Yom Tov directly into Shabbos,

consequently one must then make an eiruv tavshilin on Erev Yom Tov.

The matter of eiruv tavshilin is,

that on Erev Yom Tov one prepares the foods for Shabbos,

until the third meal of Shabbos

(as is known that the eiruv tavshilin is kept until the third meal on Shabbos etc.).

That is, that on Erev Yom Tov one already has prepared the foods for three days,

two days of Yom Tov and Shabbos.

From this is understood the greatness of the elevation and joy in this:

The reason why one can make an eiruv tavshilin and thereby demonstrate that one has prepared below food for three days around

(Shabbos)

- is because above, the entire sustenance of a Jew is actually prepared

(in physicality and spirituality)

for three days!

Which demonstrates the greatness of the love of Israel - that the Almighty prepares for them all their sustenance for three days,

until the third meal on Shabbos!

Consequently, it is understood that this brings out an additional joy in Chag HaSukkos itself - knowing that the Almighty provides a Jew with all his sustenance for three days.

The elevation of eiruv tavshilin exists on every Yom Tov that occurs on the fifth day and goes directly into Shabbos.

In this, however, there is a special elevation when there is an eiruv tavshilin on Erev Chag HaSukkos,

because on Chag HaSukkos there is an abundance of eating and drinking,

more than on the other festivals:

On every Yom Tov there is a mitzvah of hachnasas orchim

(as the Rambam rules).

But on Chag HaSukkos this is even more emphasized - because then the ushpizin come into the Sukkah,

as explained in the Zohar,

i.e., guests in spirituality,

for which the vessel is through the matter of guests in physicality.

Therefore, it is understandable that on Chag HaSukkot one must prepare more Eruv Tavshilin than on other festivals,

Eruv Tavshilin both for oneself and for the many guests.

According to this, it is understood,

that the elevation in the matter of Eruv Tavshilin,

that then one already prepared on Erev Yom Tov food for three days - is even greater on Erev Chag HaSukkot,

because this concerns food not only for oneself and one's household but for all the guests that he will have during the days!

This elevation in Eruv Tavshilin also occurred last year

(as mentioned above).

However, there is an elevation this year

(including - on Chag HaSukkot of this year)

even compared to last year:

Last year was a leap year and a full year, unlike this year which is a simple year. Nevertheless, the determination of this year is like last year - which shows that in order to have all these elevations and influences from last year

(including the elevation of Eruv Tavshilin due to the fact that Chag HaSukkot begins on Thursday)

one does not necessarily need to come to a special year - a leap year and a full year,

rather one has it even in a simple year.

And in addition to this, one also has the elevation that this year comes after and with addition upon the elevations of last year.

In addition to the above, there are the Ushpizin that come each night of Sukkot - the Ushpizin that are stated in the Zohar - Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef

(or as it is sometimes stated - Yosef,

Moshe and Aharon,

according to the order of times], David,

and sometimes Shlomo is also counted. And the Chassidic Ushpizin,

as the Rebbe, my father-in-law, the Admor, revealed.

The first night and day of Sukkot, the Ushpiz that is stated in the Zohar is Avraham Avinu,

and the Chassidic Ushpiz is the Baal Shem Tov.

And as discussed many times, it is one matter.

This is like the revealed aspect of Torah and the inner aspect of Torah

(Chassidus)

- the body of Torah and the soul of Torah

(as it is stated in the Zohar, Parshas Beha'aloscha)

- are one thing,

like a body and soul in its simple sense:

A body and soul become one thing,

even though beforehand they were separate:

Beforehand, the soul was separate above.

And likewise, the body was separate for nine months of gestation,

until the "they administer an oath to him" and the revelation of the soul in the body,

but afterwards they become one thing.

Likewise, regarding the body and soul of Torah, they are one thing. And especially after the Giving of the Torah,

and especially after it became "a mitzvah to reveal this wisdom".

Thus it is also understood regarding the Ushpizin,

that the Ushpiz in the Zohar and the Chassidic Ushpiz are one thing

(regarding this matter that they are Ushpizin).

And as discussed at length last year, the common aspect between Avraham Avinu and the Baal Shem Tov

(and as follows).

On the other hand, it is understandable,

since these two Ushpizin are two separate people with two separate names,

(in addition to the common aspect between them - they are both righteous ones of the world,

forefathers of the world,

forefathers of Chassidus)

there is in this what is not in that,

to the extent that there can be opposite matters,

but not in a way that one contradicts the other. Rather, on the contrary - since they are both Ushpizin on the same day,

one complements the other.

And since all Jews participate in the Simchas Beis HaShoevah,

men, women, and children,

the explanation of the common aspect and the aspect that is not common between them must be understood simply by everyone,

men, women, and children,

even the simplest of the simple.

Between Avraham Avinu and the Baal Shem Tov, one sees simply in the chronicles of their lives a difference from one extreme to the other,

and a difference that every child sees simply according to what is told in the books that he learns,

starting from "Sefer HaYashar",

Sefer Bereishis,

where it speaks about Avraham, Yitzchak, and Yaakov who are called Yesharim,

and from the famous stories about the Baal Shem Tov:

Our father Abraham constantly had persecutions and trials and difficulties and suffered and fought with the people around him:

"Abraham our father was tested with ten trials",

he constantly had trials during most of his life,

one trial ended,

he had another trial. And at the beginning of his days Abraham fought with his father,

and fought with his brother,

and waged war with the entire world,

with Nimrod who was a ruler "from one end of the world to the other" 46* until that "the entire world on one side, and he

(Abraham)

on one side",

and he had to flee,

and sat in prison for ten years

[there are two opinions regarding this where he sat the seven years and where the three years,

but according to all opinions he sat in prison for ten years].

Until - that Abraham had no children,

and therefore he argued to the Almighty "What will You give me, seeing I go childless",

behold You have given me no seed - and what benefit is all that You will give me".

That is, notwithstanding that the Almighty blessed Abraham and promised him that He would give him the land of Israel physically,

and of course - also "the land of the living" spiritually,

and all other things,

until "your reward is very great" - nevertheless Abraham said "What will You give me",

what benefit does he have from it when he has no children!

From this we learn the lesson - how much it pertains to making another Jew:

When one prevents a Jew from engaging in bringing close the distant,

he can argue that he is occupied with "more important things". This teaches him:

That there is no more important thing than making another Jew!

And as long as one has not made another Jew,

all that he has physically and spiritually has no benefit,

to the extent that one says - "What will You give me"!

Abraham was a lover of G-d and a fearer of G-d,

all the more so that he had proper conduct before the Almighty. The question seemingly arises:

Even when a flesh and blood person gives a gift,

it is contrary to proper conduct to say "What will you give me",

all the more so a gift from the Almighty,

and especially since Abraham recognized the Almighty,

for Abraham recognized his Creator at three years of age,

and the story was already about seventy years later,

seventy-two years later,

according to the opinions on this.

Nevertheless Abraham said to the Almighty,

that although He tells him "your reward is very great" - "What will You give me",

"what benefit is all that You will give me" - because without children everything is nothing! To such an extent is making another Jew!

And of course the way of bringing close the distant must be in pleasant ways and in peaceful ways,

in a manner of joy and goodness of heart,

Especially as we learn it standing on the first night of the Celebration of the Water-Drawing,

the "first day - first for the reckoning of sins"

(after the forgiveness and atonement on Yom Kippur),

that is, that we are dealing with the distant;

but together with this we celebrate the Celebration of the Water-Drawing,

amidst joy and noise

(although the latter tablets on Yom Kippur were not given with noise,

but only then came the elevation of "double for wisdom").

And then one has incomparably more success,

as seen in practice.

We see from all this - that Abraham's life was constantly with trials and persecutions and difficulties,

a state of constriction.

With the Baal Shem Tov it was exactly the opposite:

With him there was always a Baal Shem Tov-like conduct,

with signs and wonders,

a state of expansion,

exactly the opposite of trials and persecutions etc.!

And although the Baal Shem Tov was also not wealthy,

this is only that he was born that way,

and after this there was with him an order of constant ascents,

together with signs and wonders.

But with our father Abraham it was exactly the opposite:

He was born to Terach,

who was a respected minister under Nimrod,

and he left from there

("Go for yourself from your land and from your birthplace and from your father's house"),

so that with him there was an order of constant descents,

trials and persecutions etc.

One will understand how the two extremes in the present Ushpizin complement each other - by first introducing the common point between them

(as discussed at length years ago):

The common point between Avraham Avinu and the Baal Shem Tov is that they both publicized G‑dliness in the world.

Regarding Avraham Avinu it is stated "And he called there in the name of the L‑rd, G‑d of the world"

(and not "G‑d of the world"),

that the world and G‑dliness are one thing.

So too the Baal Shem Tov would go around the cities of Israel and call out to Jews that they should say "Baruch Hashem",

"Blessed is the Almighty" and the like.

And in the very common point in which they especially distinguished themselves — publicizing G‑dliness in the world — one has the lesson from the two opposite extremes of Avraham Avinu

(a state of constriction)

and the Baal Shem Tov

(a state of expansion):

The matter of publicizing G‑dliness in the world — "And he called there in the name of the L‑rd, G‑d of the world",

and saying "Baruch Hashem" and the like — must be in all manners,

from one extreme to the other extreme

(and all the intermediate levels)

— both in a state of constriction

(Avraham),

and in a state of expansion

(Baal Shem Tov).

And as explained in Likkutei Torah on the verse "And it shall be on that day, a great shofar will be blown, and those lost in the land of Assyria and those exiled in the land of Egypt will come",

that the drawing down of G‑dliness etc. must reach both those "lost in the land of Assyria",

"which is in the aspect of pleasure etc.",

and those "exiled in the land of Egypt",

"the explanation of Egypt is the term constriction etc.".

From this is the instruction for each and every one:

In each person there are both states of "Assyria",

pleasure and expansion,

and "Egypt",

constriction,

and likewise when one goes out to work with others,

there are also these two levels. And since we are in the generation of the footsteps of Moshiach,

immediately before the fulfillment of the prophecy "And it shall be on that day, a great shofar will be blown etc. and those lost in the land of Assyria and those exiled in the land of Egypt will come" — one must perform the service both with "Assyria" and with "Egypt" — to draw down G‑dliness in both levels and in both manners.

And then it is a certain thing that also from the state of constriction

("Egypt")

one will come to expansion,

as it was with Avraham Avinu,

that the Almighty blessed him with everything,

"sheep and cattle and silver and gold etc.",

until those around him said "You are a prince of G‑d in our midst",

they crowned him as king — exactly the opposite of his previous state,

when they pursued him and he sat in prison.

And this was even before the Giving of the Torah;

all the more so now,

after the Giving of the Torah,

when Torah and Jews are masters of the world — it is certain that from the state of "Egypt" one comes to expansion,

until the entire world honors and recognizes the superiority of Israel.

And the instruction stands emphasized in this year and last year regarding the matter of the Simchas Beis HaShoevah

Because last year everyone agreed that it rained on the first night of Sukkos,

i.e., that one had to carry out the matter of Simchas Beis HaShoevah in a state of "Egypt",

constriction,

and through this the joy should attain the quality of "double for the wise";

but in this year — everyone agrees that it does not rain,

a state of "Assyria",

one does not need to come to elevate the state of "Egypt",

because from the outset it does not rain,

"from the outset it is over"!

This is also connected with today's Chumash lesson in the weekly portion,

as known the teaching of the Alter Rebbe that one must live with the time,

with the weekly portion,

and with the daily Chumash lesson

(and as discussed at length last year):

In today's Chumash lesson it discusses the banner of the camp of Dan

("And of Dan he said etc.").

The Torah says that "the banner of the camp of Dan" is "the gatherer of all the camps". That is,

"he would travel last, and whoever lost something, he would return it to him".

I.e., the banner of the camp of Dan returned all things that were lost and missing among all the other tribes,

including also the tribe of Yehudah,

who stood at the ultimate level of elevation.

The instruction from this

(as discussed at length then):

The generation of the footsteps of Moshiach,

the current last generation of exile,

is the "gatherer of all the camps" - one must now gather and complete the service of "all the camps" throughout all the generations,

as the Rebbe, my father-in-law, the Admor, says that this generation must be "stand ready, all of you" and one must fasten the buttons,

the completion of the service.

And regarding this is the particular instruction concerning the service in the generation of the footsteps of Moshiach:

When a Jew sees that by another Jew something has become lost,

he is missing something,

in physicality or in spirituality - regarding himself, "love covers all transgressions",

and it could be that in truth he is missing nothing,

but regarding that which is missing by another,

one sees indeed - he has a mitzvah of returning a lost object,

to gather it and to return it to him,

he must be a "gatherer of all the camps".

He could think that returning a lost object is one mitzvah among the 613 mitzvos,

and since he fulfills all the other mitzvos,

what is the emphasis on specifically fulfilling the mitzvah of returning a lost object?

One tells him,

that this applies when it is not a mitzvah that cannot be done by others;

in this case, however, it is a mitzvah that cannot be done by others - because specifically he saw that which is missing by the other,

and one is now in the generation of the footsteps of Moshiach - "gatherer of all the camps".

- Because this is the last generation,

and afterwards one will also not be able to gather the deficiency - therefore this overrides all the mitzvos,

this becomes his mitzvah in which he must be "especially careful"

(since it cannot be done by another),

i.e., that upon this generation lies the obligation to be a "gatherer of all the camps" and to gather and complete the service of "all the camps".

And through that which one finishes gathering all the camps,

fastening the buttons,

immediately comes the true and complete redemption,

when then will be "and the glory of G-d will be revealed" and the vessel for "receiving" the glory of G-d - is the matter of the study of Torah,

because the Almighty says that through this "you are taking Me",

since He gave Himself into the Torah,

"I gave My soul in writing",

and through the study of Torah becomes "a wondrous unity, the likes of which no unity exists, nor anything comparable to it at all etc.",

as explained in Tanya, chapter 5,

a unity between intellect, intellecter, and intellectible,

as explained there.

In addition to the above - another new matter comes in this year:

The acronyms - that the study of acronyms is from the Torah - of this year,

the year 5745, is:

Hei - the year,

and this is a definite article hei. And one should add:

The definite article hei is always written hei - with the filling of alef

(although one could write hei with the filling of yud,

and hei with the filling of hei),

which is the acronym - hei elef,

the simple explanation in the first hei of "Hatashemah".

Tav - shall be. Shin - year of. Mem - king. Hei - the Moshiach.

And the explanation of this:

It is explained in the well-known letter of the Rebbe

(the Rebbe Rashab)

of blessed memory that Moshiach is called by several titles:

"David",

"son of David",

"house of David",

as in the Rambam "if a king from the house of David will arise, immersed in Torah etc. and will compel all of Israel etc.".

And regarding this, he is sometimes called by the name "king" - "King Moshiach".

And one can say the meaning in "King Moshiach" - that which "there is no king without a nation",

and "his kingship they accepted upon themselves willingly".

Therefore one has the strength in this year specifically,

when one is already in the sixth millennium,

and then itself - after midday,

i.e., after 500 years,

and then itself at the end of the day,

and then itself - in the year 5745 - that it should be

(shall be)

with a definite article hei, the year of King Moshiach.

And here is the place to note:

One should not be from the "sharp Chabadniks" and begin interpreting hints and small interpretations - a thing which is explicitly contrary to the will of our Nesi'im,

and a thing through which one can deter Jews from learning Chassidus,

and through this one has already actually deterred a student from learning Chassidus!...

In these matters one must rely on the Above,

and oneself must study Chassidus discourses,

and when he does not have a discourse "under his hand" - it must be evident upon him that he is thinking Chassidus,

and at the time when one asks him a question in Chassidus,

he must know what to answer in a manner that it is "clear to you as your sister etc.",

so that it should be "And this is the blessing" - pointing with his finger at him and saying - here is a Chassid,

because he is immersed in Chassidus in a manner that all his thoughts are in it.

And the claim that he does not reach it - the Rambam already warned about this with his well-known ruling,

that every Jew "desires to perform all the commandments etc.",

he truly wants to fulfill the will of G-d,

only sometimes it can be that "his evil inclination overpowered him",

therefore one only needs that the "dust" be blown off

(fine dust)

that has accumulated upon his true will.

In this year there also comes another new thing - that one studies a daily lesson in the book of the Rambam

(as was proposed,

and the proposal was accepted by many).

In today's lesson in the Rambam one finds a connection to the festival of Sukkos:

At the beginning of the lesson it discusses the commandment and service of the burning of the incense in the Holy Temple.

Which has a special connection to Sukkos:

The compounding of the incense was once a year,

"Three hundred and sixty-eight manehs were in it,

365 corresponding to the number of days of the solar year,

a maneh for each day...

and three extra manehs from which the High Priest takes his handful on Yom Kippur etc."

(as is recited daily in the compounding of the incense),

meaning, they compounded the Yom Kippur incense together with the incense of the entire year

(and although for Yom Kippur they ground the incense finely - they nevertheless took the Yom Kippur incense from the incense that was made in the middle of the year together with the 365 manehs that were used the entire year).

Consequently, it turns out that the discussion in this daily lesson in the Rambam regarding the general matter of the incense also includes the Yom Kippur incense which was compounded together with the incense of the entire year.

And it is known that the matter of the Sukkah covering

(which comes from the Clouds of Glory,

which covered the Jews like a shade,

and as it is written "And a sukkah shall be for shade by day etc.")

is drawn from the cloud of the incense of Yom Kippur in the Holy of Holies.

In practical terms - the actual celebration of the Simchas Beis HaShoevah:

From all the above is understood the greatness of the elevation of tonight's Simchas Beis HaShoevah. And especially since this is also the first night of Simchas Beis HaShoevah - it also has the elevation that although "all beginnings are difficult" one has the strength to break through the path and celebrate Simchas Beis HaShoevah in this year.

And although a matter was also discussed that is not entirely to the praise of Israel - may it be His will that we utilize it as the intention is,

that through this there should come "double for wisdom".

And simply:

One should celebrate Simchas Beis HaShoevah with the greatest storm,

until one also goes out to dance in the street,

in the public domain,

which has the status of a public domain

(regarding the laws of Shabbos and the like),

until in a manner that the street and public domain will dance along with the Jews in Simchas Beis HaShoevah,

And a joy of holiness,

a joy of Torah - "The precepts of G-d are upright, rejoicing the heart",

and great is study that brings to action - a joy of a commandment,

as it is written "You shall serve the L-rd your G-d with joy and with gladness of heart",

and a joy that descends into all matters of a Jew.

And through the storm of Simchas Beis HaShoevah - one will stir up the street and public domain,

and stir up the exile,

and with a storm merit to dance into the true and complete redemption,

Every Jew and all Jews - the completeness of the people,

together with the completeness of the Torah,

go dancing into the completeness of the Land,

"A land which etc. the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year" - all three completions,

"the threefold cord",

And as stated - with a storm dance into the true and complete redemption through our righteous Moshiach. Amen, may it be His will.

Before his departure he began to sing "And you shall rejoice in your festival".