English translation — שיחת ליל ב' דחג הסוכות ה'תשמ"ה – לאחרי תפלת ערבית

His Holiness the Rebbe, may he live for many good years, proclaimed "Gut Yom Tov",

and the entire congregation after him –

three times.

We are now in the second night of Sukkot,

when the second night of the Simchat Beit HaShoevah begins –

which comes with addition over the first night of Simchat Beit HaShoevah.

And as discussed many times regarding the Simchat Beit HaShoevah on the first night of Yom Tov –

that in the time of the Second Temple, the storm of Simchat Beit HaShoevah did not occur on the night of Yom Tov because of the decree etc.²

(unlike in the time of the First Temple –

as is known that most decrees were renewed in the time of the Second Temple³);

but in the time of the exile, the storm of Simchat Beit HaShoevah began on the first Yom Tov of the festival,

because in this time the decree etc. is not applicable.

And although Simchat Beit HaShoevah is connected with the water libation

("And you shall draw water with joy"⁴),

and the water libation is derived from the second day of Sukkot,

as it states in the Gemara⁵:

"It is said on the second [day] 'and their libations' and it is said on the sixth [day] 'and their libations' and it is said on the seventh [day] 'according to their ordinance',

behold there are mem, yud, mem,

behold here [is] water,

from here a hint to the water libation from the Torah" –

nevertheless,

the halachah

(halachah leMoshe miSinai)

is that the water libation is throughout all seven days of the festival⁶,

also on the first day,

and consequently there is the matter of Simchat Beit HaShoevah on the night of the first Yom Tov of the festival.

And regarding the practical:

Since Simchat Beit HaShoevah now begins on the first night of Sukkot –

the joy on the second night of Sukkot must be with greater strength and greater vigor,

in accordance with the command and instruction of the Torah that there must be "ascending in holiness"⁷.

And one may add to this,

since according to one opinion

(and "these and those are the words of the living God"⁸)

the water libation begins from the second day of Sukkot

(and it is known the difficulty: how can there be a dispute in a matter of halachah leMoshe miSinai⁹,

and elsewhere this is discussed),

the novelty and addition of the second day of Sukkot is even more emphasized –

because then the matter of the water libation exists according to everyone,

consequently it effects a novelty and addition in the joy of Simchat Beit HaShoevah of this night.

The above regarding the addition in the matter of joy –

is even more emphasized on the second day of Yom Tov of the Diaspora,

and especially at a time when we are in a double and multiplied darkness of the footsteps of Mashiach:

Regarding the time of the footsteps of Mashiach, our Sages of blessed memory say¹⁰:

"There is no day whose curse is not greater than that of its fellow." And it is understood,

that the reason why this is said to a Jew is not in order to make him sad and to distress him, Heaven forbid,

but rather so that he should know that he must increase in joy in order to nullify the undesirable matters,

and even more –

to transform them to good and holiness,

through which a greater elevation is achieved –

as the advantage of light from darkness and the advantage of wisdom from foolishness¹¹.

And one may add,

that this matter

(the addition in joy due to the darkness of exile,

as the advantage of light and wisdom etc.)

is particularly relevant to Simchat Beit HaShoevah:

Simchat Beit HaShoevah is connected with the water libation.

And it is known that "water" is a matter of wisdom. As explained in Chassidic discourses in many places,

and especially in the discourses that explain the difference between the water libation and the wine libation –

that the wine libation is [from] Binah,

and the water libation is [from] Chochmah¹².

And based on this it is understood,

that the matter of the advantage of wisdom from foolishness –

is particularly connected with the water libation of Simchat Beit HaShoevah,

i.e., that through the foolishness of the darkness of exile, an addition and advantage comes in the water libation

(Chochmah)

and Simchat Beit HaShoevah.

In addition to the above, an elevation comes to Simchat Beit HaShoevah on this night compared to this night last year –

as explained in the Igrot Kodesh¹³ that on every Rosh Hashanah "a new, higher light descends that has never yet shone from the days of the world such a high light",

and from Rosh Hashanah it is drawn into all the matters of the entire year.

And especially regarding the festival of Sukkot,

which has a special connection with Rosh Hashanah –

as is known¹⁴ regarding the matter of "Blow the shofar at the new moon, at the covered [moon] for our festival day"¹⁵,

that the influences from Rosh Hashanah are in a manner of "covered"

(concealed),

and they are revealed "for our festival day",

on the festival of Sukkot. And especially on the first two days of Sukkot,

whose placement in the days of the week is on the same days as the two days of Rosh Hashanah.

It follows that the "new light" that is drawn on the two days of Rosh Hashanah –

is revealed on the first two days of the festival of Sukkot.

And this is the special connection of the second day of Sukkot –

being analogous to the second day of Rosh Hashanah,

and therefore the influences from Rosh Hashanah are then revealed,

including the new light that is then drawn.

And one may add,

that the above matter also applied in the time when the Holy Temple existed –

because even then they sometimes made two days of Rosh Hashanah,

as explained in the books of revealed [Torah], Kabbalah, and Chassidut¹⁶.

And regarding the festival of Sukkot –

although the second day of Yom Tov is connected with the matter of exile

(the second day of Yom Tov of the Diaspora),

and in the time of the Temple the second day of Sukkot was not Yom Tov

(but rather Chol HaMoed),

this, however, is only regarding the laws of Yom Tov,

the festival offerings,

and the like,

unlike regarding the revelation of the influence of Rosh Hashanah

("at the covered [moon] for our festival day") –

there is room to say that this is revealed over two days,

analogous to the two days of Rosh Hashanah

(when the light and influences are drawn).

But on the other hand, one could say that all the influences of the two days of Rosh Hashanah are revealed on the first day of Sukkot.

And for now I have not found a clarification on this matter,

and it requires examination,

and certainly when one seeks properly, one will find a clarification on this,

because words of Torah are poor in one place and rich in another etc.¹⁷.

And in any case,

although the second day of Sukkot is the second day of Yom Tov of the Diaspora,

and in several laws it is distinguished and lighter than the first day of Yom Tov

(being "like Chol HaMoed"¹⁸) –

it has a connection with the first day of Yom Tov –

as is proven from the fact that we read from the Torah then with a blessing before and after "And on the fifteenth day of the seventh month"¹⁹,

just as on the first day of Yom Tov of the festival,

although they

(the first day of Yom Tov and the second day of Yom Tov)

are two days

(the fifteenth of the month and the sixteenth of the month),

in this year –

Thursday and Friday of the week,

and each day has its own special song of the day

(which is also connected with the time of the Temple).

From all the above it follows –

that standing on the second night of Sukkot, one must add with greater strength and greater vigor in Simchat Beit HaShoevah,

both compared to the first night of Simchat Beit HaShoevah and compared to Simchat Beit HaShoevah on this night last year.

Simchat Beit HaShoevah is also connected with the Ushpizin of the day,

specifically

(the second day of Sukkot):

Yitzchak our father –

from the Ushpizin brought in the Zohar²⁰ and in the Siddurim,

and the Maggid –

from the Chassidic Ushpizin²¹.

Each day of Sukkot, all seven Ushpizin come,

but the difference from day to day is –

who is the primary Ushpiz then,

who comes first,

and after him come the other Ushpizin. And the wording of the invitation of the Ushpizin:

"Let Yitzchak enter etc. and with him Avraham and Yaakov etc."

And likewise regarding the Chassidic Ushpizin –

the Maggid comes first. And with him come the other Ushpizin.

Although in Chabad one does not recite the wording of the invitation of the Ushpizin

(for whatever reason) –

one learns about it. And in addition:

His Holiness my father-in-law, the Rebbe, the Nasi of our generation, while sitting in the Sukkah, spoke

(a discourse)

about the Ushpizin,

and he would connect the well-known Ushpizin

(in the Zohar)

with the Chassidic Ushpizin.

As discussed many times,

that the Ushpizin of the Zohar and the Chassidic Ushpizin –

are one matter

(therefore they come together on the same day).

But along with that, there are matters in which they differ,

even opposite matters,

only that this is in a manner that one completes the other

(as discussed yesterday²¹).

And the explanation of this:

Since it concerns two tzaddikim

(Yitzchak and the Maggid),

who have two distinct names

(his name by which he is called in the Holy Tongue²²),

and furthermore, the revelation that they were Ushpizin was in two distinct times

(Yitzchak –

in the time of the Zohar,

and the Maggid –

in the time of His Holiness my father-in-law, the Rebbe) –

it is understood that each of them has a unique matter in its own right,

and one has what the other does not;

On the other hand:

Since they are both Ushpizin on the same day,

the second day of Sukkot,

it is understood that in this they are one matter,

and the differences between them are only in a manner that one completes the other.

Regarding the common denominator and shared point between today's Ushpizin,

Yitzchak and the Maggid,

it was already discussed last year²³,

and the point in this –

that both of them did not leave their place,

Yitzchak never left the Land of Israel,

and the Maggid

(during the years of his leadership)

always remained in his place.

Therefore we will now focus mainly on the changes and differences between them,

and how each one completes and adds to the other

(in the manner discussed yesterday regarding yesterday's Ushpizin: the Baal Shem Tov and the Alter Rebbe).

The distinctiveness of Yitzchak relative to the other Ushpizin is –

that he was a "perfect burnt offering",

therefore he never left the Land of Israel²⁴

(as above).

This is not found in the other Ushpizin –

Avraham, Yaakov, Moshe, Aharon, Yosef, and David.

Regarding the Maggid, an opposite movement is found,

to the extent that with this the Maggid is distinguished from all the other Chassidic Ushpizin:

The Baal Shem Tov was born to a tzaddik,

and the beginning of his education was in a most elevated manner,

as is known²⁵ the story that his father instructed him to fear no one except the Almighty alone. And the beginning of his service

(while still in his youth) –

was connected with the hidden part of the Torah,

together with the path of Chassidut –

as expressed in his service with love of Israel and the like.

The Alter Rebbe was born to one of the students of the Baal Shem Tov,

and it is known²⁶ that all these details regarding his birth and education were according to the instructions and guidance of the Baal Shem Tov,

to the extent that his haircut was conducted by the Baal Shem Tov,

and all this despite the instruction that the Alter Rebbe should be concealed from hearing about the Baal Shem Tov.

And all the more so regarding our Rebbes and leaders who followed –

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe

(the Rashab) of blessed memory

(and likewise His Holiness my father-in-law, the Rebbe, the Nasi of our generation,

whose matter is opposite Shemini Atzeret²⁷) –

that throughout all the days of their lives,

even in their youth,

they never left the world of Chassidut,

in the manner of the matter of "perfect burnt offering".

The exception –

is the Maggid,

as is known²⁸ that before he came to the Baal Shem Tov, he was already known and famous as a great Torah scholar,

both in the revealed part of the Torah and in the hidden part of the Torah,

and afterwards a special effort was needed to bring him to the Baal Shem Tov,

and to effect that he should remain with him,

until he became his "successor".

That is, in the life of the Maggid there was a period of time when he had no connection

(openly)

with the matter of Chassidut,

and not only in his youth,

but even after he became famous as a great Torah scholar –

and he was not always in the world of Chassidut –

unlike all the other Ushpizin who never left the world of Chassidut.

It follows that the matters of Yitzchak and the Maggid

(today's Ushpizin)

are opposite:

Yitzchak was the only one of the Ushpizin of the Zohar who was a "perfect burnt offering",

and regarding the Maggid it was exactly the opposite –

he was the only one of the Chassidic Ushpizin who was for a period of time not in the world of Chassidut.

The explanation of this:

It was discussed last year regarding the lesson from the common denominator and shared point between Yitzchak and the Maggid

(who did not leave their place,

as above) –

that there are times and situations when a Jew must stand firmly in his place,

and in the language of the verse²⁹:

"Do not forsake your place."

And one may add,

that certainly one must effect and influence also outside his place, as per the teaching of the Baal Shem Tov³⁰ regarding the matter of "you shall surely help him"³¹,

only that this action and influence is in a manner that while being in his place, he effects and influences outside his place.

And this matter is learned

(also)

from the manner of the service of King Solomon –

and with an introduction:

When discussing the distinctiveness of Yitzchak relative to the rest of the Ushpizin,

this is,

at first glance,

also in relation to King Solomon

(who is sometimes counted among the Ushpizin³²) –

because regarding Solomon we find in the Gemara³³ two opinions whether he was "a king and a commoner"

(he was deposed and did not return to his kingship (Rashi there)).

This is also the precise language of our Sages of blessed memory³⁴ "Solomon in his time" –

because there was a time when he was not king³⁵. From this we see that regarding Solomon there were changes

(that there was a time when he was not a king) –

unlike Yitzchak who never left his place and level etc.

But according to what is explained in several Midrashim of our Sages of blessed memory regarding the greatness of the wonder of the virtue of King Solomon,

to the extent that about him it states³⁶ "And Solomon sat on the throne of Hashem" –

it is not reasonable to say that he was deposed from his kingship,

which is indeed a very great descent,

that from a state of a king he should become a state of a commoner

[and on the contrary:

descending from a state of a king to a state of a commoner,

is incomparably a greater descent than initially being in a state of a commoner,

analogous to what was with the Maggid, that at the beginning of his life he was for a period of time not in the world of Chassidut],

and so too it is implied from the simple meaning of the verse³⁷ "He shall be a man of rest etc. peace and quiet I will give to Israel in his days" –

that this state was throughout all the days of his life.

And for this reason,

and additional reasons –

it stands to say that on this matter there are differing Midrashim.

Therefore:

When we are on the second night of Sukkot,

when we recite the Haftarah of "And all the men of Israel gathered to King Solomon etc."³⁸ –

one must speak according to the opinion where the greatness and virtue of King Solomon is emphasized

(that there were no changes in his kingship).

And based on this, Solomon is like Yitzchak.

The connection between Yitzchak and Solomon is also emphasized in the content of the matter of "And he blessed all the congregation of Israel etc."

(in the continuation of the Haftarah)³⁹ –

the ultimate elevation in the matter of blessing,

in the manner of the elevation of Yitzchak's blessing,

as explained in the Siddur

(in Shaar HaTekiot)⁴⁰,

that he drew down the "essence and source of all blessings to the world",

"and we do not find such a matter of blessings not for Avraham nor for Yaakov etc.",

the chosen of the Patriarchs⁴¹,

and also higher than the blessing of Moshe –

"Remember the Torah of Moshe My servant"⁴²,

who blessed all of Israel "until the last day"⁴³.

And the connection between them

(Solomon and Isaac)

is also seen in that they both have a connection with the future redemption:

Isaac –

as is known⁴⁴ that in the future to come they will say specifically to Isaac "for You are our father"⁴⁵,

and Solomon –

as is known that the perfection of the matter of peace,

the matter of King Solomon,

as it is written³⁷ "peace and quiet I will give upon Israel in his days",

will be in the future to come,

as the middle Rebbe explains⁴⁶ regarding the matter of "He redeemed my soul in peace".

And accordingly it is even more fitting to say that Isaac and Solomon are similar in that in both of them was the matter of "do not leave your place":

Isaac never left his place and level

(never left the Land of Israel),

and in Solomon there were no changes in his kingdom,

as mentioned above.

As we also see in the manner of the service of King Solomon:

Also the service of King Solomon was in a manner of refining the sparks etc.,

but in a manner that remaining seated in his place

(in the manner of "do not leave your place")

he drew the sparks of holiness throughout the entire world,

like the refinement of the Queen of Sheba,

that she brought to him the matters etc.,

as explained in many places⁴⁷ that this is for example like a great torch that draws to itself all the sparks that are found around.

And through this there is an elevation also in the torch itself –

because through this

(that one sees that the torch draws the sparks)

one sees in revelation that this is a great torch that can draw all these sparks. And although this is only a matter of revelation

(the power of the torch),

but even without this it is a torch that has such great power –

the matter of revelation is a most exalted thing,

and to such an extent that this is the intention of the entire order of the chain of descent –

that the perfection of His powers be revealed⁴⁸.

And based on what was said above regarding the connection of King Solomon to the second day of Sukkot

(both from the aspect of the haftarah and from the aspect of his connection to the ushpizin of Isaac) –

it is understandable,

that also the service of Isaac and the Maggid is in such a manner,

i.e., that certainly there is the action and influence on the outside,

but the service is performed in a manner of "do not leave your place",

that remaining in his place he acts and influences from the outside.

This is the lesson that is learned from the common denominator and shared point between Isaac and the Maggid –

that in both of them was "do not leave your place" –

that there are times and situations when one must stand firmly in his place,

and the action and influence on the outside must be performed in a manner of "do not leave your place",

that standing in his place he acts and influences from the outside.

In addition, there is the lesson that is learned from the difference between Isaac and the Maggid,

and one complements the other –

that the aforementioned service

("do not leave your place",

and in such a manner he acts and influences on the outside)

must be both in relation to the system in which he was born and raised

(Isaac)

and in relation to the system that he chose himself

(the Maggid).

Accordingly, one will understand the connection of the aforementioned ushpizin –

Isaac and the Maggid –

to the Simchat Beit HaShoevah of tonight:

We spoke earlier

(Sicha of the first night of Sukkot)

that Simchat Beit HaShoevah must be celebrated

(also)

in the public domain,

until one must cause that even the street itself should dance.

When the following night comes,

when the ushpizin Isaac and the Maggid are present,

in whose service the matter of "do not leave your place" is emphasized –

one might have thought that this negates the dancing in the street,

in the public domain

(outside of the true place of a Jew in the private domain).

One must know that on the contrary:

the dancing in the street must be to such an extent that the existence of the street,

the public domain,

be refined and transformed into a private domain –

a place where one sees in revelation that it belongs to the Unique One of the world,

and through this it becomes the true place of a Jew,

regarding which it is said "do not leave your place".

This means simply:

After Jews danced in the street on the first night of Sukkot –

they refined the street

(the public domain)

so that from it became a "private domain" for the Unique One of the world,

the true place of Jews,

so that the dance on this night in the street is in a manner of "do not leave your place".

This is even when one individual danced in the street,

for whom the entire world was created⁴⁹,

all the more so when many Jews danced in the street,

i.e., that despite the fact that they are separate individuals,

who come from separate places that are distant from each other,

both a distance from country to country,

and a distance from the Land of Israel to outside the Land –

joy breaks through barriers⁵⁰,

so that they all become united in the Simchat Beit HaShoevah,

and through this they also refine the existence of the world,

to make from a public domain –

a private domain,

for the Unique One of the world.

The effect of Jews dancing in the street during Simchat Beit HaShoevah includes also the action and influence that this has upon the nations of the world who are found in the public domain.

And this matter

(the effect on the nations of the world)

has a special connection with the festival of Sukkot:

A) On Sukkot they sacrificed seventy bulls corresponding to the seventy nations of the world⁵¹,

through which influence etc. is drawn to them⁵².

B) In the haftarah of the first day of Sukkot it is said⁵³:

"And it shall be that all who remain from all the nations...

and they shall go up year after year to bow down to the King, Hashem of Hosts, and to celebrate the festival of Sukkot"

(similar to the prophecy of "And kings shall be your nursemaids etc."⁵⁴).

And to such an extent,

that the verse continues and explains the punishment of the nations of the world who will not go up to celebrate Sukkot⁵⁵,

from which it is proven that this is for them an obligatory matter,

because specifically then it is possible to punish them for not fulfilling it

(unlike the matter of reward which applies even when there is no commandment regarding the matter).

The action and influence of Jews upon the nations of the world is even more emphasized in the Torah portion of the second day of Sukkot –

as we discussed at length in previous years⁵⁶

(when the calendar was like the calendar of this year):

Together with the fact that Jews are in a situation and state of "and Israel dwells securely, alone, the eye of Jacob"⁵⁷,

they know that there is the existence of the nations of the world,

and moreover –

that the nations of the world stand in a state of elevation –

"upon their high places",

where a "high place" is a high place,

and "upon their high places",

the high place of the nations of the world,

indicates that the nations of the world stand in a state of elevation,

and Jews must affect them in a manner of subjugation and transformation,

as was explained at length in previous years.

And through this there is an even greater elevation also for the Jews –

"and you shall tread upon their high places"⁵⁸:

When a Jew affects the nations of the world

(that the nations of the world stand in an elevated state,

"upon their high places") –

he is elevated to a higher level,

similar to a "giant" who stands and walks upon "their high places",

through which also his head is elevated

(similar to the matter of "lift the head"⁵⁹)

to a higher level than he was before.

This is also the general matter of "You have chosen us from all the nations":

There is the existence of "all the nations",

and not merely an existence,

but an existence that has height and elevation

("upon their high places"),

because if not, then there is no matter of choice

("You have chosen us"),

because this is a "mountain" and that is a "valley"!

And similar to how Rashi writes in his commentary on the verse⁶⁰ "and you shall be to Me a treasure from all the nations, for all the earth is Mine" which was said at the giving of the Torah:

"Do not say that you alone are Mine and I have no others with you,

and what more do I have that your belovedness be evident,

for all the earth is Mine and they are in My eyes and before Me as nothing." And specifically through this there is an even greater elevation for the Jews –

"You have chosen us from all the nations".

And it is noteworthy,

that also in the matter of the giving of the Torah the aforementioned point regarding the action of Simchat Beit HaShoevah in the public domain and among the nations of the world is emphasized:

The giving of the Torah is connected with the matter of the water libation –

as mentioned earlier that the wine libation is the matter of binah

(understanding and comprehension,

the revealed part of Torah),

and the water libation is the matter of chochmah

(beyond understanding and comprehension,

the hidden part of Torah),

and it is known⁶¹ that the main revelation of the giving of the Torah was "the work of the chariot".

And the revelation of the giving of the Torah was specifically in the desert –

similar to the action of Simchat Beit HaShoevah

(which is connected with the water libation)

in the public domain,

but in the desert itself it was on a "mountain

(Sinai)"

(similar to the matter of "upon their high places"),

specifically "lowest of all mountains"⁶²,

but nevertheless a mountain.

So too, the action upon the nations of the world is a part of the giving of the Torah –

as per the ruling of the Rambam⁶³:

"And so Moshe Rabbeinu commanded from the mouth of the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noah."

And in continuation of all the above –

this is the place to again raise the matter that we have been speaking about recently, that one must endeavor to affect the nations of the world that they fulfill the seven commandments of the children of Noah,

with all their details and branches⁶⁴.

And as discussed many times, since it is not yet a situation of a strong hand of Israel –

the coercion

(is only)

with words,

and specifically with pleasant ways and ways of peace,

but together with this –

with strength and persistence,

"do not leave your place",

i.e., that even if one is not successful in affecting the gentile the first time,

he speaks with him again and again,

until he is finally successful in affecting him that he fulfill the seven commandments of the children of Noah –

because we have the promise that "I have toiled and found"⁶⁵.

In the Simchat Beit HaShoevah of this year, there is an additional new thing –

the connection with today's lesson in Rambam.

And with an introduction:

There are those who "seek a pretext" –

and in truth one must judge them favorably,

that certainly their intention is not to find a pretext,

but they have a question

(as will follow)

that bothers them,

and they have not yet found an answer for it. And the question is –

regarding the connection of the daily lesson in Rambam with the day on which the lesson is learned:

Since the custom was instituted –

and "the custom of Israel is Torah"⁶⁶ –

to learn a daily lesson in the book of the Rambam,

three chapters each day,

as the custom spreads more and more –

it is certainly with Divine providence,

and consequently it must be said that the content of the laws in the daily lesson has a connection and relationship to the specific day on which the lesson is learned.

And accordingly, a question arises regarding the Rambam lesson of the second day of Sukkot⁶⁷:

The beginning of the lesson is –

"The order of the daily services every day" and the end of the lesson is –

regarding the sacrifices of the festival of Shavuot. But regarding the matters of the sacrifices of Sukkot –

they are explained only in a chapter after this,

in tomorrow's lesson –

it is completely incomprehensible:

What is the connection of today's lesson with Sukkot?!

The explanation of this is:

Firstly –

the daily services

(also)

are a preparation for the additional service,

because the offering of the additional sacrifices cannot be unless one has first offered the daily sacrifices. And this is the connection of today's Rambam lesson with Sukkot –

because in this lesson it discusses the offering of the daily sacrifice,

which is a preparation for the offering of the additional sacrifices of Sukkot.

Furthermore:

It is stated in the Gemara⁶⁸ "Is it that Shabbat benefited the additional sacrifices, but did not benefit the daily sacrifices?"

(rhetorically),

i.e., that also upon the daily sacrifices "the name of Shabbat rests upon them"⁶⁹,

even though they are offered every day.

And similarly, the holiness of Yom Kippur which is particularly connected to Sukkot,

as is known⁷⁰,

that the covering of the sukkah comes from the cloud of the incense of Yom Kippur) effects an elevation in all the services of the day,

therefore all the services of Yom Kippur

(also the daily services)

are not valid except by the High Priest⁷¹.

And this is understood by every Jew simply –

as every person knows in his soul that the prayer of Shabbat and Yom Tov,

and all the more so the prayer of Rosh Hashanah and Yom Kippur,

is in a more elevated manner,

with more intention and enthusiasm etc.,

than the prayers of the rest of the days of the year. And this applies not only regarding the parts of the prayer that are said only on Shabbat and Yom Tov and on Rosh Hashanah and Yom Kippur,

but also regarding the parts of the prayer that are said every day,

like the first three blessings

(of Shabbat and Yom Tov,

unlike on Rosh Hashanah and Yom Kippur where many special matters are added to the first three blessings),

and so forth –

one prays the same prayers on Shabbat and Yom Tov and on Rosh Hashanah and Yom Kippur with more intention and enthusiasm than one prays them on the rest of the days of the year.

And similarly it is also understood regarding our matter –

that also the daily services of today, Sukkot

(the content of today's Rambam lesson)

have a special connection with the festival of Sukkot,

because the festival of Sukkot effects an elevation in them,

that the name of Yom Tov

(Sukkot)

is upon them.

We will also dwell upon a point in today's Rambam lesson:

In this Rambam lesson⁷² we learn about "the song that the Levites would say,

on the first day they would say 'To Hashem belongs the earth and its fullness' *⁷²,

on the second they would say etc.,

on the additional service of Shabbat they say etc., on the afternoon of Shabbat they say etc.,

on the additional service of Rosh Hashanah etc., on the afternoon of Rosh Hashanah etc."

The source for this is –

at the end of tractate Tamid,

where it brings the song of all seven days of the week,

and at greater length –

in tractate Rosh Hashanah⁷³,

where it also brings the song of the additional service of Shabbat and the afternoon of Shabbat,

and before that

(in tractate Rosh Hashanah⁷⁴) –

the song of the additional service and afternoon service of Rosh Hashanah,

and also in tractate Sukkah⁷⁵

(which has a connection to the festival of Sukkot) –

the song of the intermediate days of Sukkot

(which is brought in tomorrow's Rambam lesson⁷⁶).

And it requires examination and clarification –

why does the Rambam not bring the song that the Levites would say on Yom Kippur?

Certainly the Levites also said a song then –

as it is brought in the text of the order of the service of Yom Kippur:

"and he pours the wine with all musical instruments",

and as is explicit in the Siddur of the Yaavetz that this refers to the song of the Levites –

the Rambam should have mentioned it*.

And it is a certain thing that through toiling in this in the manner of "turn it over and turn it over"⁷⁷ –

one will find a clarification in this.

Although there is no joy like the resolution of doubts⁷⁸ –

it is certain that the doubt and lack of clarity in the aforementioned matter will not, Heaven forbid, disturb the Simchat Beit HaShoevah of this night!...

And the main thing is the deed⁷⁹ –

one should increase in Simchat Beit HaShoevah with greater vigor and strength,

first and foremost –

to complete the Simchat Beit HaShoevah of the first night,

because despite the fact that it was certainly complete as required,

nevertheless, since it could have been celebrated in a more elevated manner,

one must complete it –

with all interpretations in completeness,

similar to the completeness of "a perfect burnt offering";

and in addition to this –

there must be "ascending in holiness" from the aspect of the addition of the second night of Sukkot.

And as mentioned above,

then together with the strength of "do not leave your place" one must also effect in the outside,

and in our matter –

dancing in the street,

since one has already made of this street a private domain,

for the Unique One of the world.

And it is understood,

that this also includes the action upon Jews who were previously in

(a state of)

"public domain" –

that one must draw them close and bring them into the Joy of the Water-Drawing,

and through this –

into all matters of Torah and mitzvos,

until one also effects in the street itself,

and also regarding the nations of the world who are found in the street –

as is emphasized both in the matter of the offering of seventy bulls corresponding to the seventy nations,

and in the haftarah of Sukkos,

as discussed at length,

and one may add,

that this matter is also emphasized in the song of the day of the sixth day

(which at that time fell on the second day of Sukkos in the fixed calendar of this year) –

"Hashem reigns, He is clothed with majesty"⁸⁰,

and the content of this is –

the revelation of His kingship, the Holy One, blessed be He, throughout the entire world.

And through this one hastens further toward the fulfillment of the prophecy "In the future, the Land of Israel will spread to all lands"⁸¹,

meaning that the diaspora will be nullified,

and one draws down

(the revelation of)

the Land of Israel

(including the spiritual Land of Israel –

the Land of Life⁸²)

in all lands.

And the preparation for this is through that which Jews do by themselves –

that one draws close all those who were previously in a state of "public domain"

("outside the Land"),

so that they stand in a state of "private domain"

("the Land of Israel"),

which is the content of the matter of the completeness of the people –

"with our young and with our elders, etc., with our sons and with our daughters"⁸³,

"a great congregation shall return here"⁸⁴,

together with the completeness of the Torah –

that all Jews have all matters of Torah and mitzvos in completeness,

and through this one merits the completeness of the Land,

including –

"for Hashem your God will broaden your border"⁸⁵,

until the Land of Israel will spread to all lands.

And may it be His will that this should be in actual practice,

and with haste and alacrity –

which expresses the greatness of the joy in the matter,

as explained in Iggeres HaKodesh⁸⁶ regarding the alacrity of our father Avraham,

that this was because of "his joy and desire to fulfill the will of his Creator, etc.",

and it is simple that haste and alacrity do not contradict the strength of "do not leave your place".

And the more one adds in all these matters with haste and alacrity, the more one adds in the haste and alacrity of "one like a son of man came with the clouds of heaven"⁸⁷,

And simply –

that one immediately grasps that one is in our holy Land,

"a land which etc., the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁸⁸,

in Yerushalayim the holy city,

"the city of the great King"⁸⁹,

on the Temple Mount and in the third Beis HaMikdash,

"the Sanctuary, Hashem, which Your hands established"⁹⁰,

in the true and complete redemption through our righteous Moshiach,

speedily in our days,

quickly, literally in our time.