English translation — שיחת ליל ד' דחג הסוכות, מוצאי שבת חול המועד סוכות ה'תשמ"ה - לאחרי תפלת ערבית

Standing in the night of the fourth day of Sukkos,

which is the beginning of the day

(as it is written "And it was evening, and it was morning"),

now is the time

(continuing from the previous nights)

to say a few words about the unique aspect of this day

(which is a copy of the words of our Nesi'im).

The unique aspect of this day is connected

(as discussed above)

with the Ushpizin of this day,

both the Ushpizin according to the Zohar ²

(the revealed Ushpizin),

and the Ushpizin according to Chassidus

(the Chassidic Ushpizin):

In the previous three days the Ushpizin were Avraham, Yitzchak, and Yaakov,

the three Avos,

and the Chassidic Ushpizin –

the Baal Shem Tov,

the Maggid, and the Alter Rebbe;

and following this, the Ushpiz of this day is Moshe Rabbeinu,

and the Chassidic Ushpiz is the Mitteler Rebbe.

Consequently, it is understood

that the unique aspect of this day is also expressed in the unique matters found by Moshe Rabbeinu and the Mitteler Rebbe,

as will be explained below.

[For although there is an opinion ³ that today's Ushpiz is "Yosef" (as discussed at length last year ⁴,

and according to hearsay it was also repeated during the day),

nevertheless, the conclusion is that the Ushpiz is "Moshe",

consequently there is no necessity that today's Chassidic Ushpiz should correspond to Yosef,

since the matter of the Chassidic Ushpizin came after the conclusion regarding the Ushpiz of this day according to the Zohar. And this requires elaboration,

but this is not its place].

Before we dwell on the matter and lesson that we learn from today's Ushpizin,

we will first dwell on the unique aspect of this night in general

(according to the determination of this year),

which is Motzaei Shabbos.

In general, the entire first day is called "Motzaei Shabbos",

all the more so from the fact that all three days after Shabbos are a continuation of Shabbos ⁵ –

certainly the night of Motzaei Shabbos itself,

where the aspect of it being Motzaei Shabbos is most emphasized.

What the name "Motzaei Shabbos"

(regarding the night)

is in the language of the people of Israel;

even those who do not know what the Gemara says in several places,

and what is printed in Shulchan Aruch –

they nevertheless know that this night is "Shabbos-tsu-nacht",

which is a translation of "Motzaei Shabbos".

From this the unique aspect of this night is understood,

when one has the special empowerment of the Shabbos day.

And in this comes an additional special quality according to the fact that the meal of Motzaei Shabbos is called "Melaveh Malkah",

meaning, one escorts

(accompanies)

Shabbos the Queen –

which means

(as discussed many times)

not, Heaven forbid, that Shabbos has already departed,

and the escorts follow from a distance,

but rather this is the matter of accompanying as it is according to Torah and halachah,

when one is together with the guest,

just as this is the simple halachah, so too is it in the inner aspect of the matter.

In other words:

Although the Melaveh Malkah meal is already after Havdalah,

and one says and does matters that are not connected to Shabbos,

and on the contrary –

even in contradiction to Shabbos,

nevertheless, the matter of the Melaveh Malkah meal,

that one has with oneself

(regarding this matter)

the aspect of Shabbos,

and with all the storm

(for if one lets the storm go away and honors the "Queen" without the storm –

this is not proper honor...).

This also emphasizes what was discussed above

(in the previous nights),

that the Ushpiz of the previous day has a special influence regarding this day,

for "regarding holy matters, the night follows the day".

That is, although the main aspect regarding Simchas Beis HaShoevah,

which is the drawing of the water,

pertains to the following day –

nevertheless, on this night there is also the emphasis and added strength and arousal from the preceding day,

the Shabbos day.

There is another matter on this night,

and with an introduction, a matter that one does not pay attention to:

Although the Alter Rebbe rules in Shulchan Aruch ⁶ that the meal of Motzaei Shabbos is called by the name "Melaveh Malkah" after Shabbos which is called Malkah,

nevertheless, in the writings of the Arizal ⁷ it states that this meal is called "Seudasa d'David Malka",

meaning, the meal is connected specifically with David HaMelech.

[What this is is seemingly a contradiction between the Shulchan Aruch and the writings of the Ariza"l.

And elsewhere we will discuss this].

And regarding our matter,

there comes here an addition of strength and encouragement from that on this night one also has the power of "David the King",

and especially according to what is explained in the Siddur of the Ariza"l that this is "David the King, the Messiah".

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

The text of the ushpizin on each night is, after all,

that in addition to the main ushpiz of that night,

the other ushpizin also enter,

i.e., that the ushpiz of this day is the one who "stands at the head",

and with him go together all the other ushpizin,

who have special days when they are the ushpizin.

So one of the ushpizin that is present on every night is –

King David.

But on this night,

King David has, so to speak, more influence than the others,

since this is a time that is connected with a feast of David the King, the Messiah.

And from all the above, one has the unique aspect of this day as the time of the Melaveh Malkah meal –

which must add to the joy of the Simchas Beis HaShoevah.

For although we are now still before the meal,

and before the beginning of the Simchas Beis HaShoevah –

it is, however, already connected with the meal.

And as we see the order of the world,

and especially according to what is explained in the Shulchan Aruch⁸ regarding the "parade" that is made at the Melaveh Malkah meal –

it is understood that there must be a proper preparation for it.

So if one were to rely on what was prepared from Erev Shabbos,

it would not have the advantage of a fresh thing,

a new item. Therefore, the custom of Israel

(which is "Torah"),

is that one prepares the Melaveh Malkah meal

(at least –

a significant part of it)

only after Havdalah on Motzaei Shabbos.

And accordingly, the connection of this present time to the Melaveh Malkah meal is understood:

The obligation of Simchas Beis HaShoevah takes effect immediately when night falls,

therefore one engages, according to the order of the world

(which is connected with Torah,

with Shulchan Aruch),

in Simchas Beis HaShoevah,

afterwards one conducts the Melaveh Malkah meal in continuation of this,

and afterwards one continues with Simchas Beis HaShoevah,

since Simchas Beis HaShoevah is throughout the entire night,

as the Gemara says⁹ that "we did not taste the taste of sleep".

And from this it is understood in practice –

that in addition to the aspect of Simchas Beis HaShoevah that occurs on the night of Motzaei Shabbos in general,

one has in the Simchas Beis HaShoevah after the Melaveh Malkah meal an addition of the new powers and new matters and new influences that one receives from the feast of David the King, the Messiah,

and the feast of Melaveh Malkah,

Shabbos the Queen,

with all the explanations thereof. And whoever increases is praiseworthy.

Regarding the ushpizin of today and their matter,

as is customary on the previous nights of this year,

we will first dwell on the common matter between the ushpizin

(which was discussed at length last year),

afterwards we will dwell on the matter in which the content of both ushpizin is seemingly a contradictory content,

and afterwards we will explain how that which is a contradictory content is the explanation that one must come to the other and one completes the other and assists him,

specifically through that which he has within himself a contradictory matter.

The common matter between Moshe Rabbeinu and the middle Rebbe is,

as discussed last year at length,

the matter of Torah:

Regarding Moshe it is stated¹⁰ "Remember the Torah of Moshe My servant",

because he gave his life for it, it is called by his name¹¹,

i.e., that the main aspect of Moshe is the aspect of Torah.

And although the Torah of Moshe simply means the Written Torah,

regarding which it is stated¹² "You shall not add... and you shall not diminish",

nevertheless, the Rambam cites in the introduction to his book that the Torah was given with its explanation,

i.e., that the Written Torah was given together with the Oral Torah which

(the Oral Torah)

is in the manner of "its measure is longer than the earth and wider than the sea"¹³,

not a matter of "Rechovos HaNahar". Moreover:

The matter of "longer and wider" has, after all, a measure,

unlike Torah which is "infinite",

even more than "its measure is longer than the earth and wider than the sea".

And this is also the aspect of the middle Rebbe,

the matter of "Rechovos HaNahar",

and as is known that his

(Torah)

Chassidus was with expansion etc.

And this is also its aspect in the Sefirot¹⁴:

The Baal Shem Tov, the Maggid, and the Alter Rebbe are Atik, Arich, and Chochmah

(as discussed yesterday),

and the Mitteler Rebbe is the aspect of the Sefirah of Binah,

for the innovation of the Sefirah of Binah is the concept of expansiveness,

the expanses of the river of Binah.

And this was expressed,

as mentioned,

even in the inner dimension of Torah of the Mitteler Rebbe:

The revelation with the explanation of the inner dimension of Torah had already existed before this through the Alter Rebbe,

for his Chassidus was an explanation of the points of the Baal Shem Tov and the Maggid

(the Sefirah of Kesser),

in a manner of "they will be sustained from Me"¹⁵,

and particularly "after Petersburg"

(as is known the sicha of the Rebbe, of blessed memory, regarding this¹⁶);

but an addition was added to this,

until this is considered a "point" relative to the explanations and expansions through the Mitteler Rebbe.

And even the simplest of the simple sees this simply:

When one shows the simplest of the simple how a certain Torah teaching appears in a maamar of the Alter Rebbe, and afterwards one shows him how many columns it occupies in a maamar of the Mitteler Rebbe –

he simply sees the concept of the expanses of the river,

the concept of spreading out and expansion.

And this is the connection and common aspect between Moshe Rabbeinu and the Mitteler Rebbe,

that with both of them there was the concept of Torah with expansion.

Based on the above,

that the innovation of Moshe Rabbeinu and the Mitteler Rebbe is the concept of expansion in Torah,

one can explain,

at least in the hidden realm,

a matter that is seemingly not understood:

Yesterday we discussed¹⁷,

that the common aspect between the two ushpizin of the third day of Sukkos,

Yaakov Avinu and the Alter Rebbe,

is the concept of Torah,

as it is stated regarding Yaakov¹⁸ "He established a testimony in Yaakov and placed a Torah in Yisrael," and also regarding the Alter Rebbe there was the concept of disseminating Torah.

Furthermore:

Both Yaakov Avinu and the Alter Rebbe possessed the perfection of both aspects in Torah,

both the revealed aspect of Torah and the inner dimension of Torah:

Regarding Yaakov it is stated

(as mentioned)

"He established a testimony in Yaakov and placed a Torah in Yisrael,"

and the two levels in Torah that relate to "Yaakov" and "Yisrael" are the revealed and the inner;

and correspondingly regarding the Alter Rebbe, the explanation of the Baal Shem Tov is known

(brought by the Nasi of our generation and already printed¹⁹)

that the word "Shneiur" means two lights,

two lights,

the light of the revealed and the light of the hidden.

Accordingly, the question arises:

Since the aspect of the ushpizin of the third day of Sukkos is –

Torah;

what then is the innovation of the fourth day of Sukkos,

whose aspect is also Torah,

as above?

And based on what was explained above, it will be understood:

The innovation of the fourth day is,

that then the matters of Torah are in a manner of "expansion",

in a manner of "expanses",

until the "essential expanse".

And this is the concept of "Your commandment is exceedingly broad"²⁰,

i.e., an expansion that is beyond measure and limitation. And as explained elsewhere²¹ that the concept of "exceedingly" is beyond measure and limitation even regarding the attribute "Adam" which is named for "I will liken to the Supernal"²²:

Both words

("exceedingly" and "Adam")

are composed of the same letters,

but the combination of "exceedingly" is utterly different,

until it becomes an entirely new thing,

beyond the most supreme measure and limitation.

And the matter can be explained according to the secret,

based on the well-known statement in the Zohar²³

(explained in many places in Likkutei Torah²⁴),

"Yaakov from without and Moshe from within",

i.e., that Yaakov is the Sefirah of Tiferes and Moshe is the Sefirah of Daas which is connected to the Sefirah of Kesser which is beyond measure and limitation.

And in the service of man in the study of Torah simply:

No matter how much Torah one has learned until now,

one must add even more in the study of Torah,

with the full storm of the matter. And this also has a connection to the Simchas Beis HaShoevah which is related to "the water libation" –

for "there is no water but Torah"²⁵,

consequently it means,

that the joy of each day must be incomparably greater than that of the previous day,

similar to the innovation of "exceedingly" over "Adam".

In addition to the common denominator, however, there is a matter in which Moshe Rabbeinu and the Mitteler Rebbe differ,

to the point of being opposites of each other.

And since this must be

(like all matters)

understandable also to simple people,

one indeed sees this openly in the chronicles of their lives:

Regarding the life of Moshe Rabbeinu himself,

we find that throughout all the days of his life he was in a state of expansion.

And likewise regarding the situation of Bnei Yisrael in his days,

beginning from the last "forty years that he sustained Yisrael"

(as it states in Sifri on our parshah,

Parshas Berachah ²⁶),

from then on he is called "Rabbeinu"

(because the matter of "and also in you they will believe forever" ²⁷ which was at the giving of the Torah had already begun at the time of Yetzias Mitzrayim) –

also among Yidden there was a state of expansion.

And as the Gemara says ²⁸,

that a long time before the fifteenth of Nissan,

on Rosh Hashanah,

"the servitude ceased from our forefathers in Mitzrayim",

consequently they sat without the bondage in the land of Goshen,

the best of the land,

in a state of expansion

(although "no slave leaves Mitzrayim" ²⁹ and this was nullified on the fifteenth of Nissan).

And even though at the beginning of Moshe's coming to Pharaoh he argued ³⁰ "Why have You harmed this people... and since I came to Pharaoh to speak in Your Name, he has harmed this people..."

(which was before Rosh Hashanah),

nevertheless it is necessary to say that most of the time "since I came to Pharaoh" Yidden were in a state of expansion:

at the time of his first coming to Pharaoh, Moshe was "eighty years old" ³¹

(i.e., in the eightieth year ³²),

and also at the time of Yetzias Mitzrayim he was eighty years old ³²,

it follows that from the first coming until Yetzias Mitzrayim was no more than one year,

and the majority of the year,

from Rosh Hashanah until the fifteenth of Nissan,

was a state of "the servitude ceased from our forefathers in Mitzrayim".

And all the more so that this was the case in the remaining of the forty years that he sustained the people of Yisrael,

when they received all their needs from His full, open, holy and expansive hand:

they had bread from heaven ³³ and water from the well of Miriam ³⁴ and the Clouds of Glory which cleaned their garments ³⁵ –

which indeed includes all human needs,

"bread to eat and a garment to wear" ³⁶,

with taste etc. and with the entire storm of the matter.

And all these things were indeed in the merit of the three shepherds,

and afterwards "they returned in the merit of Moshe" ³⁷,

which emphasizes that also previously these matters were through Moshe Rabbeinu

(and as explained at length in Likkutei Torah ³⁸ how all the effluences were through Moshe),

for there is "one word for a generation" ³⁹,

and especially since this was the "generation of knowledge" ⁴⁰ which is the matter of Moshe,

the sefirah of Daas,

as mentioned above.

It therefore follows,

that the state of Yidden in the time of Moshe Rabbeinu

(at the time when he was "Rabbeinu")

was a state of expansion that has nothing above it! Not merely expansion,

but expansion that has nothing above it!

It was a state when they had bread from heaven,

water from the well of Miriam,

the Clouds of Glory,

no snake, serpent or scorpion could approach them

(until they did not need to guard themselves from them –

this was done by the Clouds of Glory,

as Rashi brings ⁴¹).

And this was the state throughout all the forty years that he sustained Yisrael,

except for a short while when Moshe argued "Why have You harmed" which was much less than a year,

as mentioned above.

However, regarding the middle Rebbe it is exactly the opposite:

Similar to what was mentioned above

(on the previous night)

regarding Yaakov,

that "few and evil were the days of the years of my life, and they have not reached the days of the years of the lives of my fathers" ⁴²,

so it was with the middle Rebbe. And as explained in stories of Chassidim,

that the material state of Bnei Yisrael in his time, of the middle Rebbe, was at a low point unlike any other relative to the time of the Alter Rebbe and the Tzemach Tzedek

(before him and after him);

and also the duration of time was "few" relative to the time of the leadership of the Alter Rebbe and the time of the leadership of the Tzemach Tzedek,

as is well known even to the simplest of the simple.

What is the lesson and teaching from this matter,

and how does one matter complement the other?

It will be understood by prefacing the explanation in what was stated on the previous night regarding the difference between Yaakov Avinu and the Alter Rebbe:

Both Yaakov Avinu and the Alter Rebbe, their matter is Torah –

only by Yaakov there was a matter of "constriction",

"few and evil",

and by the Alter Rebbe there was the matter of "light",

as he is called "Shneiur",

Shnei Ohr,

immediately from his birth.

What the lesson from this regarding Torah study is,

according to the ruling of the Rambam⁴³,

that "every Jewish man is obligated in Torah study,

whether poor or rich, etc."

(and the Alter Rebbe⁴⁴ copies his wording almost word for word,

similar to how the Beis Yosef does in his Shulchan Aruch⁴⁵),

and as the Gemara says in Yoma⁴⁶

(also brought in the Hilchos Talmud Torah of the Alter Rebbe⁴⁷)

that "Hillel obligates the poor, Rabbi Elazar ben Charsum obligates the rich",

meaning that whether a person is exceedingly wealthy

(as Rabbi Elazar ben Charsum was)

or extremely poor

(as Hillel was,

and as is related there regarding what he occupied himself with and how much he would earn) –

all his thoughts must be on Torah study.

And following from this, one will also understand the lesson of today's ushpizin:

As mentioned earlier,

the advancement of the aspect of Torah of today's ushpizin over the aspect of Torah of yesterday's ushpizin –

is that Moshe Rabbeinu and the middle Rebbe, their aspect was Torah in a manner of expansiveness.

Thus, in this, the aforementioned lesson

("whether poor or rich")

applies with greater strength and vigor:

One might argue:

It is true that upon him lies an obligation to occupy himself with Torah study in the manner of "and you shall teach them to your children"⁴⁸ and "this book of the Torah shall not depart from your mouth"⁴⁹, regardless of his standing and situation in children, life, and sustenance,

that his state of wealth or the opposite of wealth should not confuse him –

but to what does this apply?

To a matter that is "for rote review",

where it is merely study "for rote review",

even though in his mind he is filled with the distractions of wealth or the opposite of wealth,

it does not disturb him,

and he overcomes this,

and "his mouth does not cease from rote review";

but when it comes to "the expanses of the river" in Torah,

a matter that is connected with greater contemplation,

how can he muster within himself a clear thought, and be able to contemplate and delve deeply and arrive at a true conclusion,

even to the extent of "the expanses of the river"! This he argues –

is not within human nature!

The Alter Rebbe writes in Tanya⁵⁰,

that a Beinoni can prevent that when a thought falls into him –

he casts it out immediately,

and he does not allow it to remain in his mind even for a moment;

but that a thought should not fall into him in the first place –

this a Beinoni cannot prevent!

Consequently,

since he must exert himself to cast out the unwanted thought,

at that time he cannot contemplate a matter of Torah,

and especially a matter of the inner dimension of Torah!

Furthermore:

He argues that he fulfills the matter of Torah study regardless of his expansiveness or the opposite of expansiveness,

as the simple law states,

"this book of the Torah shall not depart from your mouth",

especially as the Alter Rebbe elaborates in Tanya at its beginning

(from the Gemara⁵¹)

that one who is able to occupy himself with Torah and does not occupy himself

(even for one moment)

this is the most severe and greatest sin –

he is only lacking

(indeed not a matter of neglecting Torah, Heaven forbid,

but)

in this "its expansiveness",

the expanses of the river.

Thus, this is the innovation of this night,

that in addition to him fulfilling the mitzvah of Torah study,

and he recites a blessing over it,

and he may not do so without a blessing –

nevertheless, the matter of the expanses of the river must also come to him,

expansiveness and innovation,

regardless of his standing and situation,

"whether poor or rich".

[For this is not contradictory to what has been discussed several times regarding the matter⁵² that one sets aside Torah study for the reading of the Megillah, etc.⁵³,

that when one does not innovate, it is considered a matter of neglecting Torah. And this is not the place to elaborate on this.

And as has been discussed several times,

that there are those who want,

that when a matter is presented,

one should immediately answer all the questions with all the precise points that can possibly be found and discovered in it until the end of all generations!...

Then one will never even finish this matter,

all the more so not finish another matter!

Therefore, one finds,

that the Torah gives a directive in this,

that when one is learning a tractate, one should not ask in another tractate⁵⁴,

in the first tractate,

for example,

Tractate Berachot,

several matters from other tractates are brought;

they are brought, however, only in the detail that pertains to the understanding and comprehension of the topic in Berachot to its depth and clarity. There is a rule in the Torah,

that where one must seek an explanation of the matter to its depth and all its details –

in the tractate that speaks about that matter,

not where it is brought incidentally.

[And as explained above regarding the ushpizin,

that the other ushpizin are also present on this day when they are not at the head].

The aforementioned lesson from today's ushpizin,

how the matter of expansiveness in Torah study should be, without regard to the state of the person –

is indeed evident in a revealed manner,

and through this one also understands in a revealed manner how that which both

(Moshe Rabbeinu and the Mitteler Rebbe)

are opposites is in a way that they complement each other.

There is, however, the matter as it is in pnimiyut

(in a hidden manner),

"that they descended from them"⁵⁵,

where one sees more clearly not only that the two matters are not contradictory, but that they have a connection and relationship,

and in the language of the well-known verse⁵⁶ "And as much as they afflicted him, so did he multiply and so did he spread out."

And this is the inner connection to the Mitteler Rebbe –

that specifically in his time,

when there was "they afflicted him",

there was "so did he multiply and so did he spread out",

in the matter of "expanses of the river" of Binah,

and in the language of the verse "From the straits I called upon Yah; He answered me with broad expanse."

And the connection between "they afflicted" and "he spread out" is in an astonishing manner:

It is stated in the books⁵⁸,

that the fact that the tribe of Levi was small in population

(the smallest in number of all the tribes)

is because "they were not in the bondage of the labor of Egypt",

consequently, the blessing of "as much as they afflicted him, so did he multiply and so did he spread out" was not in them. And this is indeed an astonishing thing:

It speaks about the tribe of Levi, whose essence is that whose spirit was moved to serve the Most High,

"His servants and pious ones, blessed of Hashem"⁵⁹,

nevertheless,

because the Egyptians did not torment them –

therefore, there was a lack in the number of the people of the tribe of Levi in quantity!

Nevertheless, the Torah says that this is so!

And this is the connection between the strait that was with the Mitteler Rebbe and the broad expanse of Moshe Rabbeinu,

until the broad expanse of the "expanses of the river" in the Torah.

Based on the above, one can also explain a wondrous thing:

The Mishnah says in Avot⁶⁰,

"Whoever fulfills the Torah out of poverty will ultimately fulfill it out of wealth"

(and afterwards the Mishnah says the opposite).

The question arises:

Why does the Mishnah not speak about one who fulfills the Torah not out of poverty but from an intermediate state;

he too certainly deserves a reward? What is indeed his reward?

One of the explanations of this⁶¹ is,

that "the Torah speaks of the majority of cases"⁶²:

Because the Torah comes primarily from the poor,

and in the well-known phrase "Be careful with the children of the poor, for from them

(specifically)

Torah will emerge"⁶³,

therefore the Mishnah seizes upon the matter of Torah study out of poverty specifically.

And based on the above, it will be understood more deeply:

It is not only that it speaks of the majority of cases,

but it is also connected in content:

Specifically through Torah study out of poverty,

from the strait,

the "so did he multiply and so did he spread out" is achieved,

"He answered me with broad expanse",

the matter of "expanses of the river".

And from all this, the directive from this in the Simchat Beit HaShoevah of this night relative to the night before it is also understood,

that specifically through "they afflicted him" the "expanses of the river" emerge.

[In the middle of the sicha, one of those present fainted,

and the Rebbe shlita stopped,

and afterwards said:

That which is said that there must be "fulfills the Torah out of poverty" does not mean that one should become weak, heaven forbid...

If one becomes weak, one cannot learn any Torah,

consequently, even the command of the Shulchan Aruch does not help!

Thus, the service of man helps,

that even though one is in the state of "Hillel", one learns Torah and reaches the level of Hillel,

and in the language of Chazal⁶⁴ "A person is obligated to say: when will my actions reach the actions of my forefathers Avraham, Yitzchak, and Yaakov";

but when is this said? –

When it is not a matter of excitement, heaven forbid,

then the claim against him will not help,

one must encourage him and then it is "as much as they afflicted him, so did he multiply and so did he spread out"].

One could seemingly ask:

How does the entire concept of "they will afflict him" fit with Yom Tov,

and even with Chol HaMoed? The Alter Rebbe rules ⁶⁵,

that the joy of Yom Tov

("and you shall rejoice in your festival" ⁶⁶)

is a positive commandment from the Torah also on Chol HaMoed!

That "and you shall rejoice in your festival" is connected with expansion,

for specifically then true joy is applicable. And according to the simple understanding of the matter:

Yom Tov foods are

(also according to the understanding of the Shulchan Aruch)

greater in expansion,

in quantity and quality,

even more than Shabbat foods. For although Shabbat is "holy" and Yom Tov is "a holy convocation" ⁶⁷, nevertheless "there is no joy except with meat" ⁶⁸ and "there is no joy except with wine" ⁶⁸,

and the primary commandment regarding this

(in connection with "festivals for joy")

is connected specifically with Yom Tov.

This is cautioned in the Halacha itself ⁶⁹,

where it states,

that the matter of "poverty" is not the same for everyone,

it depends on the person's custom,

and if his custom is that he needs to have fatty meat and aged wine,

until he needs to have fifty runners before him and he has no more than ⁴⁹ runners before him –

he is called a pauper...

Consequently, it is understood regarding every Jew:

Every Jew is a child of Avraham, Yitzchak, and Yaakov, and therefore he needs to have "like the feast of Shlomo in its time" ⁷⁰ even on weekdays!

And as the Gemara says,

that it speaks about laborers at their work on weekdays,

that they need to have "like the feast of Shlomo in its time":

It thus turns out,

that when a Jew does not have on a weekday a meal like the feast of Shlomo in its time –

he is a "pauper",

and the Supreme One,

Who is his "Master of the house",

must give him from His full, open, holy, and expansive hand, fattened geese with all the matters enumerated in Tanach ⁷¹,

in the Written Torah,

regarding the feast of Shlomo! This is seen by the simplest of the simple,

and he need not reach Midrashim,

Rashi's commentary on the matter is sufficient!

And this every Jew knows and must know,

that both the simplest of the simple and the heads of your tribes need to have like the feast of Shlomo in its time!

Seemingly, it is indeed not relevant to them whether they eat fattened geese or bread of adversity and water of affliction –

but nevertheless, one must have "delicacies"! Only the delicacies must occupy a place "like dust".

For what will then be the situation when the world reaches the ultimate perfection,

as the Rambam says at the end of Hilchos Melachim regarding the days of Moshiach, that then "delicacies will be as common as dust".

Therefore, since "those who taste it merit life" ⁷², one must already taste this matter now.

Therefore, since we are still in the time of exile –

this is a matter of "poverty",

and regarding this the directive is,

also on Yom Tov,

of "just as they afflicted him, so did they multiply and so did they spread out".

Based on the above, one can also explain the connection between the wine libation and the water libation:

The law is,

that the water libation and the wine libation are at the same time. At the time when there is the obligation of the wine libation, then there is the obligation of the water libation. And seemingly:

Wine and water are two opposites. Water has no taste,

it is constricting,

and wine has taste,

it is expansive –

as explained in Chassidus?

The explanation of this is as stated:

"From the straits I called upon Yah; He answered me with expansiveness",

specifically through the matter of the constriction of water, one comes to the expansiveness of wine.

And this is also the connection of the Alter Rebbe with the Mitteler Rebbe,

Chochmah and Binah,

water and wine:

Although they are two opposites,

they are "two companions that never separate" ⁷³. There cannot be Chochmah properly if Binah does not emerge from it,

and there cannot be Binah properly without Chochmah,

and in the well-known expression ⁷⁴, that Chochmah stands within Binah in a manner of "a point within a palace".

And according to the simple understanding of the matter,

that the same matters that the Alter Rebbe discusses in a manner of a point, the Mitteler Rebbe discusses in a manner of expansion,

and he writes in the introduction to his books,

that everything he writes is taken from the Alter Rebbe,

only it is merely explained, added to, and expanded, etc.,

as explained in the introductions to almost every one of his books!

What is the point in all matters –

"And just as they afflicted him, so did they multiply and so did they spread out".

This does not mean, Heaven forbid, any "justification",

even the slightest,

of the status and condition of exile!

For if there are Jews who lack the feast of Shlomo in its time,

and not only on weekdays, etc. –

the Supreme One must rectify this!

And particularly regarding the halachah,

that every Jew is entitled to "the feast of Shlomo in its time,"

it is a halachah in the order of Nezikin. That the law regarding these halachos is,

that although in general there are no semuchim judges in our time,

nevertheless, regarding monetary laws

(except for laws of fines)

we say that "we act as their agents"⁷⁵,

that every Jew has the power to issue a ruling in our time, a ruling similar to the ruling of the Sanhedrin at the time they were in the Chamber of Hewn Stone!

Consequently, the force of the claim to the Above is understood, that every Jew must have "the feast of Shlomo in its time"!

And particularly when it comes to the command of "and you shall rejoice in your festival,"

for "there is no rejoicing except with meat" and "there is no rejoicing except with wine,"

and especially since it follows the matter of the meal of Motza'ei Shabbos,

which is a double meal

(as discussed at length above),

both the meal of Shabbos the Queen and the meal of David the King, Moshiach,

that in the time of Moshiach there will be delicacies like dust, as above –

it is certainly that the Above gives specifically "delicacies,"

which includes

(according to the simple interpretation of the words of the Rambam)

not only items of eating, but also clothing and a house,

the three matters that include all of a person's needs,

as explained at length in Chassidus⁷⁶,

also in the discourses of the Mitteler Rebbe⁷⁷.

And this is the additional lesson of this night,

that one must recognize the "constraint" in which he finds himself,

and desire to go out from it!

One says to a Jew,

that together with that which tonight, when he says the Shemoneh Esreh prayer

(not as on the Yom Tov and Shabbos that preceded it) –

he must ask the Above and cry out "Ad Mosai!"

And I must cry out:

I have fulfilled the mitzvah of prayer,

which was commanded in the Torah of truth –

is it "Ad Mosai"!

And particularly, the Alter Rebbe explains in Igeres HaTeshuvah*⁷⁷ regarding the blessing of Selach Lanu,

that the Above certainly fulfills the request,

because if not, one cannot make a blessing!

Consequently, one demands of the Above that "Barech Aleinu" should indeed be fulfilled,

that there should be the blessing of the years for good in general,

including,

as the words of my revered father-in-law, the Rebbe, the Nasi of our generation⁷⁸,

that in the blessing of the years one intends for an esrog and wine for Kiddush and wheat for shmurah matzah, etc.

And if the court above or below should come,

and say that they have already given him children, life, and ample sustenance –

he takes out a Gemara Bava Metzia,

and proves to them from within,

that he is entitled to "the feast of Shlomo in its time" every single day!

The Above created him as a son of Avraham, Yitzchak, and Yaakov –

so how can one tell him that he already has enough,

when the Torah of truth rules that he is entitled to "the feast of Shlomo in its time"!

And the matter of "the feast of Shlomo in its time" means not only in quantity but also in quality:

One sees simply,

that even when one eats the best and most pleasant things,

fat meat and aged wine;

if the one eating has a worry in his heart –

he has no taste in the food;

either he does not feel the flavor or the taste is not as it should be –

in such a case, this is not "the feast of Shlomo in its time"! In Shlomo's time, it was a time of "peace and quiet I will give to Israel in his days"⁷⁹, that when one eats in a time of peace and tranquility,

then one feels all the tastes, even "like a cake with honey"⁸⁰ and tastes any taste he desires

(similar to the manna⁸¹)

in that food and drink and garments and houses!

And since the Torah established that one must give a Jew "the feast of Shlomo in its time,"

and since "He relates His words to Yaakov, His statutes and judgments to Yisrael"⁸², it is a certain thing that the Above will do it Himself –

it brings about that he already has the pleasure now.

For a Jew belongs to the "wise and understanding nation"⁸³,

and "who is⁸⁴ wise? One who sees the future":

Even though the matter will come a moment later,

from the aspect of the attribute of trust, he "sees" it already now –

consequently, he already has pleasure from it.

And the trust itself brings about that the matter should indeed be fulfilled sooner,

until even another will see that it has already become "born."

And this also brings an added emphasis in the Simchas Beis HaSho'eivah,

because since the entire world "sees the future," consequently all the matters that cause confusion, G-d forbid, are nullified,

until the street itself dances.

In addition to all the matters mentioned, there is another matter that already had its precedent last year,

but this year a new thing comes,

due to the study portion in the Rambam on this day:

As was discussed at length last year⁸⁵,

one of the novelties of this night,

is that it is the first night when one can fulfill the Simchat Beit HaShoevah in a manner that one can also use musical instruments.

There are opinions in the Gemara⁸⁶ whether the primary song is with the mouth or with an instrument,

and known also are the explanations about this in Chassidus⁸⁷.

So the novelty of this night over the nights before it,

is that one has the advantages according to all opinions,

both song with the mouth,

and song with an instrument.

And in this itself, one receives an empowerment from above,

because this is Motzaei Shabbat,

when "all your work is done"⁸⁸,

and one is still before the beginning of the day,

before the weekday

(which simply is the work of "six years you shall sow your field, etc."⁸⁹ at the beginning of the day,

in the morning,

as it is written "man goes forth to his work, etc."⁹⁰).

That is, one is still in a time that the Torah says it is Motzaei Shabbat and before the work,

and "all your work is done".

Indeed, one needs to prepare fresh things,

cook and bake, etc.,

on Motzaei Shabbat,

but this is all as "from the prepared" from above.

And in this, one has the joy in the manner of musical instruments and vessels of song.

And in this, one has an explicit instruction from the study portion of the Rambam of this day:

In today's study portion⁹¹ there is an explicit law regarding the libation of wine and the libation of water

(not like on other days when one must toil and search, etc.):

"The wine and water that one libates, whether in a bowl, whether in a hin, whether in any other service vessel, are valid;

if one libated them in a non-sacred vessel or with his hand, they are invalid."

So according to what is explained in Chassidus⁹² regarding the matter of the water libation, a question arises here:

Granted, that the wine libation needing a measure is understandable,

that is the essence of the wine libation,

measure and taste, etc.;

but the water libation, its entire essence and novelty is –

that it is not related to vessels,

not related to the "Written Torah",

only a "Halachah to Moshe from Sinai" –

so how does it come that one stipulates as a condition that it specifically be through a vessel?!

Furthermore:

Not only is libation in a non-sacred vessel not good,

even "if one libated with his hand" is also invalid. And seemingly:

Libation by hand seemingly indicates a superiority in holy matters,

as we find regarding offerings, etc., that there are matters that the Kohen does himself with his hands and there are matters that he does through a vessel,

and it is understood from several laws⁹³ that when he does it himself without the mediation of a vessel,

it is of greater importance;

and here they say,

that even if he libated with his hand, he does not fulfill the matter of the water libation,

and it must be done specifically through a vessel:

After the drawing of the water from outside the Temple, the libation is valid only with a vessel,

and specifically a "service vessel",

that is, that the vessel assists in the sanctity of the libation?!

Rather, the rationale in the matter is,

that precisely this is the reason:

The entire innovation of the water libation is not merely a drawing down of a lofty matter that is above being clothed in the letters of the Written Torah, etc. –

rather, that it must be drawn down specifically into a vessel!

And the matter in the service of man:

The matter of "water" alludes to the Sefirah of Chochmah,

as discussed above,

and its meaning in service is the matter of utter self-nullification,

descending from a high place to a low place⁹⁴.

There can be a situation,

especially in the darkness of exile,

that he becomes "like a trampled threshold"⁹⁵,

completely nullified of existence;

to this they say to him –

No! It must be in a "vessel"!

When they say to him –

Listen,

you need to go out into the street and make the street dance –

he answers:

"Who am I and what am I";

he is nullified "like a trampled threshold" to all,

so how can he have the strength to go out into the public domain on weekdays

(on Chol HaMoed)

and make the street dance?!

Before Havdalah was made, the street was in such a state and condition that one needed to be careful regarding several matters concerning the street,

since it is not a "private domain" for the Unique One of the world;

and here they say to him,

immediately after Havdalah, that not only does the street have no influence on him,

but he must go out into the street and transform the street!

At the time when the Holy Temple existed, one had to go outside the Temple to draw the water for the water libation,

and there was the "And you shall draw water with joy,"

and they walked the entire way from there to the Holy Temple with song;

so too is it during the time of exile –

that one must effect in the place that is analogous to "outside the Temple,"

for it is a certain thing that the sending of a Jew into exile is not so that he should lack, heaven forbid, in his connection to matters of divinity,

but on the contrary,

so that there should be "so may it multiply and so may it spread forth" from the concealment of the "public domain,"

consequently, the service then is to make the "public domain" join in the dance;

that the "count of Rome" should become the "count of holiness,"

the count of Jerusalem!

And simply –

one should go out into the street and there should be the entire aforementioned storm,

until the street dances,

and one should see that this is a Chassidic street!

And here enters the instruction of the Rambam regarding this night:

There is indeed how a Chassid is throughout the entire year and how he is on Shabbat and Yom Tov,

and how he brings it about that the street becomes a "Chassidic street";

but on Shabbat and Yom Tov one has not yet reached the matter of "musical instruments,"

because then one is freed from the clarifications.

[And as has been spoken several times regarding several matters,

that the reason one may not do them at certain times is because at that time one cannot rectify them,

consequently, he may not occupy himself with them].

But when it is permitted to use musical instruments –

the musical instruments must "cry out" that it is the Rejoicing of the House of Drawing!

And this is such a cry that also takes hold of the "vessels":

It is indeed a Kohen,

but the "libation" and the "joy" are not "in his hand" but "in a vessel";

This, however, is not, heaven forbid, a "secular vessel,"

not the "musical instrument" of the day before yesterday,

not the "musical instrument" of last night

(before Yom Tov) –

but this is a "vessel of service,"

a musical instrument of the Rejoicing of the House of Drawing!

And through this comes the matter that through this it is "valid"

(i.e., the libation is "valid"):

It has already been said several times that which the father explained, that "valid" is an acronym for "like one who finds great spoil."

What is the matter of "spoil"? It is not applicable to say that one takes "spoil" during "six years you shall sow your field and six years you shall prune your vineyard,"

that is "your field" and "your vineyard,"

not spoil;

when one goes out "into the street,"

into a public domain,

and one makes it over there so that the street becomes joyful with the Rejoicing of the House of Drawing,

and the musical instruments should be joyful with the Rejoicing of the House of Drawing,

until they become nullified to it and this becomes their entire essence –

this is a matter of "spoil" from the "opposing side"! Until this becomes the "great spoil."

And in this itself, the expression "like one who finds great spoil" is stated here,

a matter of finding,

and in the well-known expression "you have toiled and found,"

that when there is the toil in the appropriate manner, one receives in a manner of "finding" that is not commensurate with the toil.

Seemingly:

What connection does "finding" have to "spoil"? "Great spoil" is a matter that one receives through war,

is it not a finding?

Rather –

this is the very point:

The novelty here is,

that initially one receives the spoil according to the measure of his toil and war;

afterwards, however, it becomes "like one who finds great spoil,"

that one receives beyond measure, more than one received through the toil.

And it is no wonder,

for "the Holy One, blessed be He, helps him,"

until a Jew becomes a "partner with the Holy One, blessed be He, in the act of Creation":

The Almighty created the world,

"In the beginning, God created the heavens and the earth. 'Et' to include their hosts,"

and He said,

that nevertheless, one must have the "and subdue it" of a Jew!

And regarding our matter –

the instruction from all that was said is simply:

One should celebrate today the Rejoicing of the House of Drawing with greater vigor and strength,

and in accordance with the ruling of the Rambam in the present measure,

that it must specifically be "in a vessel of service,"

in musical instruments,

which means that one takes secular vessels and makes from them vessels of service.

And as it was with vessels of service simply,

that they took secular gold, silver, and copper and made from them vessels of service. And analogously to how the law is regarding offerings,

that all matters of holy things must specifically be from secular things.

And this is similar to how the drawing of the water was,

when they drew the water from a spring outside the Temple

(not as in the future to come when "and a spring from the House of the Lord shall go forth and water the Valley of Shittim"),

and from there they brought the water with song and melody etc.

All the matters that were at the time when the Holy Temple existed in physicality exist now in spirituality in their simple sense,

in the manner of "prayers were instituted corresponding to the daily offerings,"

for the daily offerings include all of man's service

(which is why the beginning and end of the daily service was with the daily offering).

It is understood from this,

that just as the action outside the Holy Temple was then, so too now the action must be in the public domain etc.

And the service that is similar to the service of the offerings etc. at the time when the Holy Temple existed –

also becomes a preparation for the future:

from the offerings at the time when the Holy Temple exist come the prayers in this time,

and from the prayers in this time comes the matter of "and there we will perform before You as the command of Your will."

That is, that through this one arrives in the future to come at the state,

when one does not fulfill the obligation with prayer in its simple interpretation,

in speech,

but it becomes "as the command of Your will,"

in actual deed.

And especially according to how the middle Rebbe

(the current ushpizin)

explains

(in Torat Chayim, Parshat Vayechi)

that the matter of "as the command of Your will" in the future to come is connected with the perfection of the entire world –

including the category of the speaking being within it, and even the living being within it, and even the growing being within it, and even the silent being within it.

So just as this is regarding prayer in this time, so too it is regarding the matter of the Joy of the Water Drawing –

that through joy on this night and with musical instruments one hastens the "awake and sing, you who dwell in the dust,"

and Moses and Aaron with them

(for Moses is the ushpizin of this day),

and there we will perform before You as the command of Your will,

when we celebrate the Joy of the Water Drawing in our holy land,

"a land which the Lord your God cares for; the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year,"

on the Temple Mount,

and in the Sanctuary, O Lord, which Your hands have established.

And there will be there the entire people,

"all who dwell on earth,"

"with our young and with our old etc., with our sons and with our daughters,"

the perfection of the people,

together with the perfection of the Torah in its ultimate –

both the water that is in the Torah and the wine that is in the Torah,

and in a "vessel of service."

And this will effect in the entire world,

that the entire world should "dance along" with the Jews,

and especially since it is connected with the seventy bulls of the festival corresponding to the seventy nations –

that there will be the "and the kingdom shall be the Lord's,"

And very soon "one like a son of man came with the clouds of heaven" and they will dance together with our righteous Mashiach and "the Holy One, blessed be He, makes a dance for the righteous,"

sometimes it is stated that this will be in "the Garden of Eden" and sometimes it is stated that this will be "in the future to come,"

and each and every one points with his finger and says this,

similar to the beginning of the weekly portion

(the lesson of the Chumash of this day),

"and this is the blessing,"

when they will see it with physical eyes as the saying "and may our eyes behold Your return to Zion in mercy,"

And speedily in our days, literally.