English translation — שיחת ליל ג' דחג הסוכות, ליל שבת קודש ה'תשמ"ה

The Rebbe declared "Gut Shabbos".

Generally, on each night of the Festival of the Water-Drawing, one speaks about the coming day,

because regarding the Festival of the Water-Drawing the order is "And there was evening and there was morning"¹,

night precedes day,

since the joy at night is connected with the drawing of the water

("And you shall draw water with joy"²)

for the water libation on the altar which took place in the morning. And accordingly, regarding tonight we must speak about the third day of Sukkot.

In addition to this, however, there is also the order in sacred matters that the night follows the day³. From this it is understood that on every night there are both aspects:

its connection to the preceding day,

and its connection to the following day. And regarding this night:

its connection to the second day of Sukkot,

and its connection to the third day of Sukkot.

And when one is in a night of Sukkot which is also Shabbos night — it is even more emphasized that one should begin speaking about the preceding day

(in addition to that which is spoken about, from the aspect of the Festival of the Water-Drawing, regarding the coming day),

because Shabbos begins with Shabbos eve,

the preceding day

(and only afterwards comes the following day — the Shabbos day),

as is known that Shabbos eve has in itself a complete strength,

to the extent that the entire concept of the eve of a Festival is derived from Shabbos eve.

The concept

(the connection of Shabbos with Shabbos eve,

the preceding day)

is also emphasized in the prayer of Shabbos night:

The order of Kabbalas Shabbos begins with the six psalms

(from "Lechu Neranena" until "Mizmor L'David"),

which correspond to the six weekdays⁵,

of the preceding week. To the extent that some have the custom to begin Kabbalas Shabbos from "Mizmor Shir L'Yom HaShabbos",

and all these psalms before it,

including "Lecha Dodi", should be recited while it is still daytime,

as it emerges from the Gemara⁵,

brought in the Poskim,

that they recited it on Shabbos eve in the field.

From this we see that first and foremost, the prayer of Shabbos night begins with the days preceding it,

the six days preceding it.

It follows that on this night there are two aspects:

a) Shabbos night — the beginning of the third day of Sukkot — "And there was evening and there was morning". b) The end of Shabbos eve — the second day of Sukkot.

[For this is specifically the difference between the two names of this day — "the sixth day" and "Shabbos eve":

"the sixth day" emphasizes the connection of this day to the days preceding it,

the sixth day of the week which comes after the five previous days;

and "Shabbos eve" emphasizes the connection of this day to the coming day — the Shabbos day].

b) And we may add even more regarding the connection of this night with the second day of Sukkot:

In the Beis HaMikdash, the beginning of the Festival of the Water-Drawing was on this day

(the day preceding this night)

— the second day of Sukkot.

And in this year, when this falls on Shabbos eve — we see explicitly in the beginning of the prayer of this night the connection with the Festival of the Water-Drawing:

In the daily study portion of the Rambam

(of the Shabbos day)

⁷ the Rambam writes⁸

(from the Gemara⁹),

that "On each and every day of the Festival they would recite a unique song for the additional offering of the day,

On the first day of Chol HaMoed

(i.e., today,

Shabbos eve)

they would recite 'Ascribe to Hashem, O sons of the mighty' "¹⁰.

And the beginning of the prayer of this Shabbos night

(which still relates to the preceding day,

as above)

— the first day of Chol HaMoed

(at the time when the Beis HaMikdash stood)

is — with the psalm "Ascribe to Hashem, O sons of the mighty, ascribe to Hashem glory and strength... the voice of Hashem is upon the waters..." — this same psalm that the Levites recited on this day in the Beis HaMikdash!

And Rashi on the Talmud¹¹

[from which it is understood that this relates to the understanding of one who is just beginning to learn Talmud,

the simple meaning of the Talmud,

just as Rashi in his commentary on the Torah is the simple meaning of Scripture¹²]

explains the connection of this psalm to this day

(the first day of Chol HaMoed Sukkot):

"Because on this day is the beginning of the Festival of the Water-Drawing, which is glory and strength,

and in that psalm it says 'the voice of Hashem is upon the waters',

because of the water libation".

From this we see explicitly that which is spoken about and constantly argued,

that one must celebrate the Festival of the Water-Drawing with a storm — with "glory and strength",

as Rashi says that the Festival of the Water-Drawing etc. — "that is glory and strength"!

After the above introduction connected with Shabbos eve,

the second day of Sukkot — we will now speak about the coming day,

the third day of Sukkot,

which regarding the Festival of the Water-Drawing primarily relates to the coming day.

And it is customary in these talks to begin speaking about the Ushpizin of this night and day,

and how this is connected with the particular day of Sukkot,

and afterwards to also connect this with the daily portion of Chumash of that day,

and as we have recently been learning the Rambam — also with the daily Rambam portion of that day.

The Ushpizin of tonight and tomorrow daytime — the third day of the Sukkot festival — are our father Yaakov

(as it states in the Zohar¹³)

and the Chassidic Ushpiz

(as my revered father-in-law, the Rebbe, revealed¹⁴)

is the Alter Rebbe.

And as discussed on the previous nights,

that since they are the Ushpizin of the same night and day of Sukkot — they have, on the one hand, a common denominator between them,

to the extent that they are

(in general)

one thing;

on the other hand — since the Ushpizin are distinct individuals with distinct names,

and were revealed in distinct times:

the Ushpizin in the Zohar — in the time of the Zohar,

and the Chassidic Ushpizin were revealed only later,

at the time of the revelation of Chassidus,

and then specifically — by my revered father-in-law, the Rebbe — it is understood that there is also a difference between them,

this one has something that the other does not.

But together with this — this is not a contradiction to each other,

but on the contrary — since they are both Ushpizin on the same night and day of Sukkot,

one complements the other,

i.e., that we learn from one thing that we would not have known from the other, or we would have acted contrary to it were it not for the lesson from the other

(as discussed yesterday).

And since the Festival of the Water-Drawing relates to every single Jew,

from "your heads, your tribes" to "your woodcutters" and "your water drawers",

including also women and children — it is understood that all these matters connected with it,

including the concept of the Ushpizin,

must be understandable simply, even for the simplest of the simple.

The common point between the two Ushpizin of tonight — Yaakov and the Alter Rebbe — is the concept of Torah

(as discussed at length in previous years¹⁵):

Yaakov — as it states¹⁶ "He established a testimony in Yaakov and placed a Torah in Israel". And "Yaakov was a wholesome man, dwelling in tents"¹⁷,

as Rashi explains:

"the tent of Shem and the tent of Ever",

i.e., simply, the concept of Torah. And within Torah itself — the Written Torah and the Oral Torah,

as the Tzemach Tzedek explains¹⁸,

that "the tent of Shem" refers to the Written Torah,

which is the Names of the Holy One, blessed be He¹⁹

("Shem" [name]),

and "the tent of Ever" refers to the Oral Torah,

which is transmitted

("Ever" [pass over])

orally

(unlike the Written Torah, about which it says "Write for yourselves this song"²⁰)

from teacher to student, from generation to generation,

until "and raise up many students"²¹.

And likewise it states²² that "dwelling in tents"

(plural)

refers to the revealed aspect of Torah and the inner aspect of Torah,

corresponding to the two names of Yaakov and Yisrael

("He established a testimony in Yaakov and placed a Torah in Israel").

The Alter Rebbe — as he is called by all:

"the author of the Tanya and the Shulchan Aruch"

[and as the sons of the author, the Gaon, write in their introduction to the Shulchan Aruch of the Alter Rebbe,

that the Maggid chose the Alter Rebbe to author the Shulchan Aruch].

And as is also hinted in his name:

"Shneur" — two lights,

the light of the revealed [Torah] and the light of Chassidus²³.

And within Torah itself — the ultimate elevation in it — to arrive at the halachic conclusion²⁴,

which is the content of the Shulchan Aruch — practical halachah,

and for every single Jew,

men, women, and children,

and simply:

in the Shulchan Aruch there are laws regarding the education of minors.

And in this very thing — specifically "halachos with their reasons"

(as the sons of the author, the Gaon, write in the aforementioned introduction),

through which one negates the concept of "ruling halachah from their Mishnah" which are called "destroyers of the world"²⁵,

because one learns halachos with their reasons

(as the Alter Rebbe explains at length in his Kuntres Acharon to Hilchos Talmud Torah²⁶).

And this is the advantage of the Alter Rebbe's Shulchan Aruch even over the Shulchan Aruch of the Mechaber,

where the reasons are not stated in place,

and one must seek the reasons in the commentary Beis Yosef on the Tur,

unlike the Alter Rebbe who wrote "halachos with their reasons" in one composition,

so that "there is no need to read another book"

(as the Rambam says in his introduction to the Yad HaChazakah).

And likewise regarding the book of Tanya — definitive halachos regarding the service of Hashem,

and in the language of the Alter Rebbe on the title page:

that the book is "based on the verse²⁷ 'For this matter is very near to you, in your mouth and in your heart, to do it',

to explain well how it is very near etc.".

I.e., that its purpose is to explain the ways of serving Hashem for every single Jew,

men, women, and children,

regarding all details of thought

("in your heart")

speech

("in your mouth")

and action

("to do it"),

which is the main thing²⁸. And through the fact that a Jew learns this book of Tanya and becomes a true student of Tanya,

he becomes a living Tanya.

From this we see the common point of our father Yaakov and the Alter Rebbe — the concept of Torah.

This also has a connection with the Sukkot festival in general,

and specifically — with the night and third day of the Sukkot festival — when the Ushpizin are Yaakov and the Alter Rebbe

(as discussed in previous years)²⁹:

It is known³⁰ that the three pilgrimage festivals correspond to the three Patriarchs:

The festival of Pesach

("the first of the festivals"³¹)

corresponds to our father Avraham,

The festival of Shavuos — corresponds to our father Yitzchak,

and the festival of Sukkot,

the third pilgrimage festival

(as this is in halachah regarding "bal t'acher"³²)

— corresponds to our father Yaakov

(as it is written³³ "And Yaakov journeyed to Sukkos"),

the third of the Patriarchs.

And in the service of man:

Avraham is acts of kindness,

Yitzchak — service

(prayer),

and Yaakov — the third line — Torah,

which is also "the third light"³⁴.

Accordingly, it is understood the connection of the Sukkot festival in general with the Ushpizin of this day — Yaakov and the Alter Rebbe,

whose concept is Torah,

the third line,

because the Sukkot festival is the third pilgrimage festival,

corresponding to Yaakov.

And within the Sukkot festival

(the third pilgrimage festival)

itself, this is even more connected with the third day of the Sukkot festival — when the Ushpizin are Yaakov and the Alter Rebbe

(both the third Ushpizin of Sukkot),

whose concept is Torah,

the third line.

And in this concept of "third" there are two aspects:

a) third in number,

the third one. b) third from the term "triple",

a concept of praise and elevation,

like "and officers over all of it"³⁵,

as Ben Azzai says³⁶ "a third of three years".

So too regarding the Ushpizin,

our father Yaakov and the Alter Rebbe,

that in addition to them being the third in number

(Yaakov — after Avraham and Yitzchak,

and the Alter Rebbe — after the Baal Shem Tov and the Maggid),

they were also

(third in its interpretation)

chosen and praiseworthy:

Yaakov was "the chosen of the Patriarchs"³⁷,

and the Alter Rebbe was the chosen one whom the Maggid chose to author the Shulchan Aruch.

On the other hand, we find a difference between Yaakov and the Alter Rebbe,

and a difference from one extreme to the other — that with one it was in an opposite manner to the other:

Regarding our father Yaakov, it is related in the Torah that Yaakov himself said³⁸ "Few and evil have been the days of the years of my life". And since the attribute of Yaakov is the attribute of truth³⁹,

it is understood that this was truly so,

without any exaggeration!

As even a simple Jew and a child indeed learn in the Chumash about all the troubles that Yaakov had during his life — "Yaakov sought to dwell in tranquility, the anger of Yosef sprang upon him"⁴⁰,

and before that — the anger of Lavan,

and the anger of Esav. And to such an extent that even before his birth — while still in his mother's womb there was a situation of "the children struggled within her"⁴¹.

It follows that most of the days of the life of our father Yaakov were in a manner of "few and evil",

except for the last seventeen years,

about which it states⁴² "And Yaakov lived... seventeen years".

With the Alter Rebbe it was exactly the opposite — with him there was a life in a state of joy and delight:

First and foremost:

The very fact that the Maggid chose him from among all the students to author the Shulchan Aruch — there is no greater delight than this!

And as is simply understood:

This is about a Shulchan Aruch,

which consists of definitive and clear halachos,

like a set table,

upon which all foods are prepared to eat,

for every single Jew,

from "your heads, your tribes" to "your woodcutters" and "your water drawers",

including women and children;

a Shulchan Aruch that would be accepted and spread throughout all the dispersions of Israel until the end of all generations. And in particular — after there already exists the Shulchan Aruch of the Mechaber!

So it is understandable the greatness of the delight and joy in this matter,

even for people who are not on the level of the Alter Rebbe,

all the more so for the Alter Rebbe himself,

according to how he understood how to appreciate such a thing.

And especially after he had already begun to author and write the Shulchan Aruch,

and he brought it to "those two golden chests, the brothers dwelling together, the famous geniuses, holy ones of the Most High, pillars of the world, the Rav, our teacher Rabbi Shmelka and his brother our teacher Rabbi Pinchas, may their souls rest in Eden

(the author of the HaMikneh and HaFla'ah)",

and seeing this — "they praised and lauded him exceedingly and said to him, 'Be strong and strengthened, blessed be the completion, it is fitting and proper for you, and the merit of the Torah will stand for you and for your descendants and for all of Israel'"

(as the sons of the author, the Gaon, write in their introduction to the Shulchan Aruch of the Alter Rebbe) —

One can already understand the greatness of the joy and delight that this caused the Alter Rebbe,

when they told him that he had fulfilled the mission that the Maggid had given him to make the Shulchan Aruch,

and he had even fulfilled it in a manner that they praised him.

And all the more so from the joy that would be caused to one who is not on the level of the Alter Rebbe when told that he had fulfilled his mission.

And so too is it understandable the greatness of the joy and delight of the Alter Rebbe from the book of Tanya — the Written Torah of Chassidus⁴³,

which will also reach all Jews,

as mentioned earlier,

from what is stated on the title page,

that the book is "based on the verse 'For this matter is very near to you, in your mouth and in your heart, to do it',

to explain well how it is very near etc.",

for every single Jew,

men, women, and children.

And in addition to this:

The Alter Rebbe had great pleasure and joy from this, that he saw, from the perspective of "Who is wise? He who sees the future consequence"⁴⁴,

that Chassidus will be disseminated among all Jews in the manner of "Your springs will spread forth outward". And this is the beginning of the coming of Mashiach Tzidkeinu,

as is known from the letter of the Baal Shem Tov⁴⁵ where he writes what Mashiach told him,

that he will come when "your springs will spread forth outward".

And as is known what the Alter Rebbe said after his redemption on Yud-Tes Kislev

(as my revered father-in-law, the Rebbe, transmitted⁴⁶)

— that then began the essential matter of "your springs will spread forth outward"

(as is known the sicha of the Rebbe (the Rebbe Rashab) of blessed memory,

which is already printed⁴⁷)

— that "Because of this self-sacrifice for the Torah of Chassidus, it was decreed in the Heavenly Court,

that in every matter of Torah, fear of Heaven, and good character traits, the hand of his followers and those who walk in his ways shall be on top."

And it is understood that the explanation of this is not a matter of war and victory, Heaven forbid,

but rather that the hand of the Chassidim will be on top in a manner of pleasant paths and paths of peace

(in the way of the Torah),

that the Chassidic movement will be disseminated gradually,

from the light to the heavy,

from year to year and from generation to generation,

until it will reach everyone,

and the more one does in spreading the springs outward — the faster it becomes disseminated.

And from this is understood the greatness of the joy and pleasure that the Alter Rebbe had in his time — seeing,

from the perspective of "Who is wise? He who sees the future consequence",

the "future consequence" that would emerge over the course of time from the dissemination of the Torah of Chassidus among all circles of Jews,

in a manner that "the hand of the Chassidim is on top".

And the explanation of this — with an introduction of the precise wording "Who is wise? He who sees the future consequence"

(as discussed previously):

One must understand:

What is the precise wording "Who is wise? He who sees the future consequence" — in order to know the future consequence, one need not necessarily attain to wisdom,

because any person of intellect,

even a "bin" (understanding one) and a "yodea" (knowing one)

(not necessarily a "chacham" (wise one)),

can understand,

that since at this moment the situation is such and such,

certain consequences must emerge from it — in a manner of cause and effect, etc.

etc.

And to such an extent,

that the difficulty regarding the matter of free choice is known,

that since every thing in the world consists of details,

and every detail is set in a specific manner with specific properties in the laws of nature which are "they will not cease"⁴⁸,

and consequently,

when one combines several details,

until all the details,

it is in a specific manner,

such that from every thing in the world one can know its consequence and result — i.e., in theory one can 'calculate' all the consequences and results that can emerge from every situation and state — consequently, it leaves no room for the matter of free choice!

And as the scholars of the nations of the world say,

that if one could imagine someone who knew — truly knew — everything that happens in the world at a given moment,

in all the details and minutiae,

and also knows the laws of nature etc. — he would be able to 'calculate' all the consequences and results that will be in the world a moment later,

until the end of the world,

since everything is in a manner of cause and effect.

And for this one indeed needs an explanation of how free choice is possible — that the power of free choice is indeed not according to the order and nature of the world,

but rather it is a power from Above that was given to a Jew,

that he should be able to perform a "miracle"

(indeed "one does not rely on a miracle"⁴⁹,

but a miracle within nature itself)

to be able to change from what must be necessarily according to the laws of nature which "will not cease".

And based on this, the question arises:

Why must one attain to a "chacham" (wise one) specifically in order to know the future consequence,

and a "bin" (understanding one) or "yodea" (knowing one) cannot do this?

The answer to this — according to the precise wording "who sees the future consequence":

There is a great difference between understanding and seeing:

When one understands it only with the intellect,

then a change is possible in it,

he can act in accordance with what he understands,

but afterwards he can act oppositely,

because understanding is not the ultimate certainty. But when he sees it,

then no change is possible in it,

and this determines his conduct forever,

because when one sees a thing, that is the ultimate certainty.

As this is also in Halacha — "A witness cannot become a judge",

because "since they saw it, they cannot find merit"⁵⁰:

When the judge hears about it from testimony,

even from a hundred witnesses,

it is indeed impressed upon him intellectually that this is true,

because how is it that a hundred witnesses who are not related to each other and nevertheless they all converge on one direction,

is proof that this must be true. But since he himself did not see it,

he can still find merit for the person;

but when he himself saw it with his own eyes,

then the certainty of it is to such an extent that no change will be possible in it and he will not be able to find merit for the person.

Similarly regarding "Who is wise? He who sees the future consequence":

For any person of intellect,

also for a bin (understanding one) and yodea (knowing one),

knowledge of the future consequence is possible.

But not so seeing the future consequence,

"who sees the future consequence",

i.e., that he sees it in a manner of sight — for this one must have specifically the quality of wisdom,

"Who is wise? He who sees the future consequence".

And similarly, understanding regarding our matter:

The matter of wisdom

("Who is wise?")

has a special connection to the Alter Rebbe,

as is known from the sicha⁵¹ that the Baal Shem Tov and the Maggid are the two aspects in Kesser,

Atik Yomin and Arich Anpin

(therefore they are sometimes counted together as one — Kesser),

and the Alter Rebbe is the Sefirah of Chochmah.

And from this it is understandable that with the Alter Rebbe there was specifically the matter of seeing the future consequence — "Who is wise? He who sees the future consequence".

And from this it is also understood regarding the matter of the dissemination of Chassidus among all Jews,

in a manner that the hand of the Chassidim is on top — that already in his time the Alter Rebbe

(Chochmah)

saw the future consequence

(the wise one sees the future consequence),

how the Torah of Chassidus would be disseminated in all circles of Jews in a manner that "the hand of the Chassidim is on top" — it is therefore understandable the greatness of the delight and joy that this caused him.

And especially since

(in addition to this that the Alter Rebbe himself is the aspect of Chochmah,

the wise one who sees the future consequence,

also the very matter of)

the dissemination of the Torah of Chassidus is connected with the aspect of Chochmah

("Who is wise?")

— as is known⁵² that Chochmah is analogous to the matter of oil,

which is higher than water

(the revealed part of Torah),

and higher than wine

(the secrets of Torah),

and higher even than the aspect of water which is higher than wine

(as explained⁵³ regarding the superiority of the water libation over the wine libation),

because:

The superiority of water over wine is explained only in the inner dimension of Torah,

but not so the superiority of oil over wine — it is also seen tangibly in that "oil floats on top of wine"⁵⁴,

and the property of oil is — that it permeates everything,

until the top of the ear

(as the expression brought in Halacha)⁵⁵.

And the general matter of the dissemination of the Torah of Chassidus is connected with the future redemption,

as mentioned above, that which is stated in the well-known letter of the Baal Shem Tov regarding the answer of the King Mashiach to the Baal Shem Tov to his question "When will the Master come?":

"When your springs will spread forth outward",

and it is known that the essential matter of "your springs will spread forth outward" began after the redemption of Yud-Tes Kislev⁴⁷,

and the more the Torah of Chassidus is disseminated — the more the time of "When will the Master come, the King Mashiach" is hastened.

And based on this it is simply understood:

Since the matter was with the Alter Rebbe in a manner of sight,

"who sees the future consequence",

i.e., that he saw tangibly the dissemination of the Torah of Chassidus throughout the entire world,

in a manner of "your springs will spread forth outward",

until this brings the future redemption with the coming of Mashiach Tzidkeinu — it is easy to understand the greatness of the delight and joy that this caused him!

From all the above it follows,

that the difference between our forefather Yaakov and the Alter Rebbe is — that the life of our forefather Yaakov was in a manner of "few and evil",

but not so the life of the Alter Rebbe was in a manner of expansiveness and delight.

And this is the lesson that is learned from the matter of today's Ushpizin,

that each one complements the other — that the general matter of Torah study

(the content of the matter of both Ushpizin)

must be in all situations,

both in a state of poverty — "few and evil",

and in a state of wealth — expansiveness and delight *.

The aforementioned difference — is also hinted at in their names which are called in the Holy Tongue:

The content of the name "Yaakov" is — on account of "and his hand grasped the heel of Esav"⁵⁶,

the matter of "heel",

and in this itself — "the heel of Esav". And nevertheless, the name "Yaakov" is emphasized specifically,

and not "Yisrael",

even though the event of "And Yaakov journeyed to Sukkos"⁵⁷

(from which the connection of Yaakov to the festival of Sukkos is learned),

was after he was already called

(also)

"Yisrael".

And this corresponds to the general state of the life of Yaakov — in a manner of "few and evil",

similar to the matter of "heel",

a lowly and last level of the body,

and in this itself "the heel of Esav".

The content of the name "Shneur" is — on account of the matter of light,

and moreover — "two lights",

which includes all levels of light,

as explained in Iggeres HaKodesh⁵⁸ regarding Gan Eden,

that "there are many levels and gradations of Gan Eden, one above the other, until the highest level",

but generally they are divided into two levels — the lower Gan Eden and the upper Gan Eden,

and similarly it can be said regarding light — that all levels of light are generally divided into two levels: "candle

(of mitzvah) and

(Torah)

light"⁵⁹,

a candle and a torch,

or the light of a torch and the light of day

(as explained in Kuntres Eitz HaChayim⁶⁰).

So too regarding the second name of the Alter Rebbe — "Zalman" — a name in the vernacular,

which indicates the revelation and drawing down of the light of Chassidus downward, downward⁶¹,

also:

"Zalman" is the letters of "lizman" (for time)⁶²,

which indicates the drawing down of the light of Chassidus within the boundaries of time and within the boundaries of place

(which is connected with time⁶³),

in a manner of "they will be sustained from Me"⁶⁴,

and moreover:

The matter itself

(the drawing down and revelation of the light of Chassidus within the boundaries of time)

is hinted at in the word "lizman" — specifically a name in the vernacular,

and not "lizman",

in the Holy Tongue,

which indicates that the drawing down and revelation is downward, downward.

And this corresponds to the state of the life of the Alter Rebbe — in a manner of expansiveness and delight,

the ultimate elevation,

like the matter of "light",

and "two lights" etc.

The matter of the Ushpizin

(Torah)

is also connected with today's portion of Chumash,

from the seventh aliyah until the end of Parshas Berachah,

as discussed at length last year⁶⁵.

And one may add to this,

that also the names of the Ushpizin are hinted at in the conclusion and seal of today's portion of Chumash — "before the eyes of all Yisrael":

Our forefather Yaakov — is also called by the name Yisrael,

because even after he was called "Yisrael",

he is still called "Yaakov",

and in the language of the Gemara⁶⁶:

"The verse reverted back". And we also find today that there are Jews who are called by both names — Yaakov and Yisrael — together.

Also the name of the Alter Rebbe — "Shneur Zalman"

(lizman)

— is also hinted at in the name and letters of "Yisrael":

In "Yisrael" there are the letters "aleph-reish"

(which alludes to "light"),

and also the initial letters of "Shnei

(light)",

and "lizman"

(and it is known that several matters are learned from initial letters).

Here is the place to explain a matter in today's portion of Rambam:

In today's portion of Rambam⁶⁷ several matters are explained that are related to the festival of Sukkos:

The offerings of the festival,

the song of the day of the intermediate days of Sukkos,

and more.

Hand

And above all, we will dwell on the words of the Rambam⁶⁸ regarding the song of the day, "they say on each and every day of the festival",

and this matter comes in continuation of the discussion on the previous night⁶⁹ regarding the wonder why the Rambam does not mention the song that the Levites would say on Yom Kippur.

Essentially, this is a question not only regarding the song of Yom Kippur,

since there are additional days that the Rambam does not mention the song of those days,

such as:

The first day of Sukkos,

and Shemini Atzeres.

And the reason why they asked only regarding Yom Kippur — because regarding Yom Kippur the question is with greater emphasis:

In the Laws of the Yom Kippur Service, the Rambam explains all the details of the order of the service of the day,

and he repeats it twice:

Once he writes all the details of the laws⁷⁰,

and the second time — "The order of all the actions on this day is as follows"⁷¹,

and then he enumerates all the details of the order of the service of the day.

And therefore it is an even greater wonder why the Rambam does not mention at all the song that the Levites would say on Yom Kippur, at the very time that he details "the order of all the actions on this day" — a greater wonder than that he does not mention the song of the first day of Sukkos and Shemini Atzeres.

The reason why the Rambam indeed does not mention the song that the Levites would say on Yom Kippur — one can say:

All the details that are brought in the Rambam regarding the song of the Levites

(the song of the seven days of the week,

the additional offerings of Shabbos and the afternoon offering of Shabbos,

the additional offering and afternoon offering of Rosh Hashanah,

and the song of the intermediate days of Sukkos)

— their source is in the Talmud:

In tractate Tamid⁷²,

Rosh Hashanah⁷³ and Sukkah⁷⁴. And similarly the Rambam mentions "the song of Rosh Chodesh" — which is also mentioned in tractate Sukkah⁷⁵,

only there it does not state what the song consists of.

— The Meiri⁷⁶ notes that the song of the additional offering of Rosh Chodesh is stated in tractate Sofrim,

but in the tractate Sofrim that we have — it is not stated,

certainly the Meiri had a different version of tractate Sofrim that has not yet reached us.

Afterwards, there are additional days when a song is said,

but this is not brought in the Talmud,

only in tractate Sofrim,

such as the song of Yom Kippur⁷⁷ — "Barchi Nafshi"⁷⁸ and "Shir HaMaalos Mimaamakim"⁷⁹;

the song of the first day of Sukkos and the song of Shemini Atzeres⁸⁰;

the song of Chanukah and Purim⁸¹ — in the time of the Second Temple.

There are commentators who say,

that these songs of the day that are in tractate Sofrim are an addition to what is explained in the Talmud.

But since we find in tractate Sofrim several songs that are indeed brought in the Talmud

(such as "On the first day they would say 'The earth is the L-rd's and its fullness etc.'"⁸²)

— it is plausible to say that this is not an addition to the Talmud

(because then there would be no place to repeat what is already stated in the Talmud),

but rather a different opinion from that which is stated in the Talmud.

And based on this, it is understandable why the Rambam brings only the details of the song that are explained in the Talmud,

and not those in tractate Sofrim — since what is stated in tractate Sofrim does not correspond with the opinion of the Talmud.

After the aforementioned introduction in continuation of last night's talk - we will now explain the words of the Rambam regarding the song of Chol HaMoed:

"On the first of the days of Chol HaMoed they would say 'Ascribe to Hashem, O sons of the mighty,'

on the second, 'And to the wicked God said, etc.'"⁸³

One must understand:

The beginning of the song of the day for the second day of Chol HaMoed is seemingly with a strange verse?!

- Heaven forbid to express oneself thus about a verse in Tanach,

but when it is said that on a day of Yom Tov,

when one does not say Tachanun, that the song of the day begins with the verse "And to the wicked God said, 'What right have you to recount My statutes'" - this is a strange thing!

And especially standing after the forgiveness and atonement of Yom Kippur - when at that time the matter of sin etc. is not relevant,

now how does one begin with the verse "And to the wicked God said, etc."?!

Rashi⁸⁴ explains:

"The entire psalm is words of rebuke for those gathered in the Temple courtyard for the mitzvot of the festival and rejoicing in the joy of the festival,

and he rebukes them: 'What right have you to recount My statutes,'

meaning,

why do you come to this House if you do not repent. And in that psalm it is written, 'Offer to God a thanksgiving sacrifice and pay your vows to the Most High,'

for Sukkot is the time of 'Do not delay' for the three pilgrimage festivals in their order. And the end of the psalm: 'Whoever offers a thanksgiving sacrifice honors Me, and to him who sets a way I will show the salvation of God.'"

One must still understand:

How does one come to say words of rebuke on Yom Tov

(when one does not say Tachanun),

and especially - a Yom Tov that comes immediately after Yom Kippur,

and to begin with "And to the wicked said, etc."?!

And although from the simple meaning of Rashi's language one can infer that they recited the entire psalm,

from the beginning of the psalm

(and not only from the verse "And to the wicked said, etc.")

- it is, however, not plausible to say so,

because:

If the intention is that they recited the entire psalm, why is the beginning of the psalm not mentioned in the Gemara

(as in the song of the day preceding it:

"Ascribe to Hashem, O sons of the mighty")?

It is understandable regarding the continuation and end of the psalm

("Offer to God a thanksgiving sacrifice and pay your vows to the Most High,"

"Whoever offers a thanksgiving sacrifice honors Me, etc."),

one need not explicitly mention them,

because after he begins to say

(in the song of the day)

from "And to the wicked said, etc." he continues to say also the subsequent verses;

but regarding the beginning of the psalm - if one must begin from it - the Gemara would certainly have had to say that one begins with it.

From this it emerges from the simple meaning of the Gemara,

that the beginning is from the verse "And to the wicked said, etc." As we find other songs that begin from the middle of a psalm.

And one can connect this matter with the ushpizin of this night:

With Yaakov we find the matter of "and the children struggled within her"⁸⁵,

and Rashi explains:

"They quarreled over the inheritance of two worlds." And this is connected to the verse "And to the wicked God said, 'What right have you to recount My statutes'" - analogous to Yaakov's claim against Esav:

How dare you come here!

Similarly, one can find a connection with the Alter Rebbe - but this is not the place to elaborate on this,

since one must still think about the Shabbat meal and the Simchat Beit HaShoevah...

There is another matter in today's Rambam study connected with the festival offerings:

The Rambam writes⁸⁶:

"The blood of the sin-offering takes precedence over the blood of the burnt-offering,

because the blood of the sin-offering atones." The source for this is in Tractate Zevachim⁸⁷:

"The blood of the sin-offering takes precedence over the blood of the burnt-offering because it effects reconciliation."

And as the Alter Rebbe explains it in his glosses⁸⁸,

that the matter of the burnt-offering is - that "after he has repented and the punishment has been forgiven him...

nevertheless, he sends a gift and tribute before Him that He should be pleased with him to see the face of the King." And from this it is simply understood that it is not possible to bring the burnt-offering before the sin-offering - because it is not possible to send a gift before appeasing the King that He should forgive him.

This all applies to the offerings of the entire year,

but regarding the festival offerings - "with the festival offerings it is not so,

rather they are offered according to the order of the verse,

as it is stated⁸⁹ 'according to their ordinance,'

how so,

first the bullocks,

and after them the rams,

and after them the lambs,

and after them the goats,

even though the goats are sin-offerings and all these that preceded are burnt-offerings.⁹⁰

It is not understood:

According to what was explained above, that the matter of a sin-offering is appeasement and the matter of a burnt-offering is a gift - how is it possible to first bring a burnt-offering and then a sin-offering?!

The explanation of this is:

Sukkot comes immediately after the forgiveness and atonement of Yom Kippur,

without any interruption in between of other matters,

because during the four days between Yom Kippur and Sukkot, Jews are "occupied with mitzvot"⁹¹,

preparing a lulav and etrog etc. as preparation for Sukkot.

Therefore, there is no place that on Sukkot one should begin with a sin-offering - because one has just come from Yom Kippur,

when at that time there was the complete matter of forgiveness and atonement. As it states in the Mishnah⁹²:

"They said about Bava ben Buta that he would volunteer a suspended guilt-offering every day except for one day after Yom Kippur",

because Yom Kippur - atones. And therefore one begins

(on Sukkot)

with a burnt-offering.

One must still understand:

If so - why does one then

(after the burnt-offering)

offer a sin-offering?!

The explanation of this is - according to what is explained in Tanya⁹³ that "the essence of repentance is in the heart,

and the heart has many levels and degrees etc.",

and therefore,

when one is elevated to a higher level - at that time the service of repentance is required in a more elevated manner,

so that there is a place for a sin-offering

(for the subtle matter for which he needs to repent while standing at a higher level).

And similar to what is explained elsewhere⁹⁴ regarding the recitation of "Selach lanu" specifically in the Amidah prayer.

And so too in our matter - that after the elevation that comes through the offering of the burnt-offerings,

the service of repentance is required of him in a more elevated manner,

therefore he then brings a sin-offering.

The above is also connected to the matter of joy on Sukkot:

We have spoken many times⁹⁵ about the matter of joy that exists in the mitzvah of repentance,

all the more so from the joy that exists in all matters of Torah and mitzvot,

as the Rambam rules⁹⁶ "the joy that a person rejoices in performing the mitzvah..

is a great service" and he continues regarding the manner in which the joy must be - as it states about David⁹⁷ "King David leaping and dancing before Hashem",

then all the more so in the mitzvah of repentance,

which is higher than all matters of Torah and mitzvot,

therefore it has the power to rectify and complete all that is lacking in the service of fulfilling Torah and mitzvot⁹⁸ - it must certainly be with great joy.

This is one of the explanations for why Simchat Beit HaShoevah on Sukkot comes after Yom Kippur

(and it is known⁹⁹ that from the cloud of incense of Yom Kippur the sukkah's covering is made,

similar to what is explained¹⁰⁰ also regarding Rosh Hashanah,

that on Sukkot - "the day of our festival" - the revelation of the matters of Rosh Hashanah that were then standing in a concealed manner¹⁰¹ occurs - because this (the joy of Simchat Beit HaShoevah) is the great joy connected with the service of repentance of Yom Kippur,

when at that time there was certainly the completeness of forgiveness and atonement.

And one can connect this matter with the song of the second day of Chol HaMoed

(the third day of Sukkot),

"And to the wicked God said, etc." - because this is the general matter of the service of repentance,

through which one transforms undesirable matters,

in a manner of "intentional sins become for him like merits"¹⁰²,

analogous to the crimson thread that would turn white on Yom Kippur¹⁰³.

And this matter is also emphasized in the song of the Shabbat day

(as is emphasized in the fixed pattern of this year,

that the third day of Sukkot occurs on Shabbat)

- "A psalm, a song for the Shabbat day"¹⁰⁴,

as explained in the Midrashim of our Sages¹⁰⁵ that this is the matter of "He causes harmful beings to cease from the world",

and even higher - "He causes them to cease so that they do not harm",

in the true and complete redemption through Mashiach our Righteous One - "a day that is entirely Shabbat and rest for eternal life"¹⁰⁶.

And the main thing is the deed - to increase with greater vigor and greater strength in the Simchat Beit HaShoevah of tonight.

And as was discussed last night¹⁰⁷,

that the joy must be even greater than the joy on this night last year - because each year "a new, higher light descends that has never shone before from the days of the world such a high light"¹⁰⁸,

meaning, that the light that was drawn down on the third night of Sukkot last year was more elevated than in the year before,

and this light shines throughout the year until tonight - the third night of Sukkot this year

[as explained in Likkutei Torah on our parshah¹⁰⁹ that the light and revelation of Yom Tov is drawn and shines throughout the entire year,

until the Yom Tov of the following year].

And on this night, the light connected with the third of Sukkot is drawn in a manner of "a new, higher light that has never shone before from the days of the world such a high light."

And one can connect this matter

(the light that is higher than the previous light)

with the general matter of "second light" - as mentioned earlier

(section 3)

that in this are included all levels of light. The content of the matter in man's service:

One must always remember that there is always a higher level in light

("second light"),

therefore the service must be in a manner of "they have no rest etc. as it is said 'they go from strength to strength'"¹¹⁰,

meaning, not only in a manner that after the matter of rest

("and they encamped")

he knows that he must go further,

but in a manner of "they have no rest",

because one must always be in a journey,

and in a true journey - in a manner of incomparable to his previous level,

because as long as he has a comparison and connection to the previous level, one cannot say that he has entirely departed from his previous place.¹¹¹

And simply - as stated above - that one should increase in the joy of Simchat Beit HaShoevah with greater vigor and greater strength,

and in addition to this - with delight,

in accordance with the manner of service of the Shabbat day.

And since we are speaking about Simchat Beit HaShoevah on Shabbat - one must emphasize regarding the caution of matters in which one must be careful when going out to the public domain. And therefore,

after one dances in the street, one should continue dancing also in the synagogue,

in a private domain.

But together with this, on the other hand,

one must continue and effect that in the private domain there should be the aspect that is beyond measurement and limitation of partitions

(- limitations),

which exists specifically in the public domain:

The difference between the public domain and the private domain is,

that the public domain is an open area that has no partitions,

but the private domain has partitions,

as explained in the laws of Shabbat.¹¹²

In spiritual service:

In this time, partitions are limiting. And in this consists the service of a Jew - that he should nullify

(also in the private domain)

the limitation of partitions,

"remove the partitions"! In a manner of "and you shall spread forth",

until the fulfillment of the prophecy "the breaker has gone up before them"¹¹³,

David, King Mashiach - the fourth leg of the Chariot¹¹⁴,

connected with the third leg - Yaakov our father

(the ushpiz of this night),

and also with the two legs Avraham and Yitzchak,

and also the other ushpizin:

Moshe, Aharon, Yosef,

and as mentioned - David, King Mashiach.

May it be His will that we increase in Simchat Beit HaShoevah with greater vigor and greater strength,

and through this we should draw the joy upon the entire year,

as is known the saying¹¹⁵ explaining the words of our Sages¹¹⁶ "Whoever has not seen the Simchat Beit HaShoevah has never seen joy in his life" - that when one sees

(sees)

Simchat Beit HaShoevah,

it causes him to see joy all his days,

until the fulfillment of the prophecy¹¹⁷ "everlasting joy upon their heads."

And "those who taste life are worthy"

[which is especially relevant to the Shabbat day]

¹¹⁸ - while still in the last hours and moments of exile,

and as emphasized in the haftarah of Shabbat Chol HaMoed Sukkot where it speaks about Gog and Magog - which is connected with the days of Mashiach,

and nevertheless we read this haftarah,

with a blessing before and after,

while still in the time of exile.

And in the language of the verse¹¹⁹:

"And for all the children of Israel there was light in their dwellings" while still in the land of Egypt,

and from this one immediately comes to the fulfillment of the prophecy¹²⁰ "Arise, shine, for your light has come, and the glory of Hashem has shone upon you",

in a manner of "second light",

including - transforming darkness into light,

"the night shines like the day"¹²¹.

And one can connect this with the "torches of light" of Simchat Beit HaShoevah¹²² - four torches,

and even higher - eight torches¹²³,

as is known the greatness of the elevation of the number eight,

connected with the future redemption - the harp of the days of Mashiach with eight strings.¹²⁴

And all these matters - speedily in our days, literally,

and with joy and a good heart.