English translation — שיחת ליל ו' דחג הסוכות ה'תשמ"ה.

Spoken several times already,

how every matter in the world has many many details.

That is, in addition to what regarding the entirety of the world is stated ¹ "How great are Your works, Hashem,"

so too is it in every single detail in the world,

in each one of "Your works,"

that it has several parts,

among them are primary and general matters,

and matters that emerge from them in the manner of general and particular, etc.

And so it is also regarding the Simchas Beis HaShoevah,

that in addition to the general aspect of the matter which is equal throughout all the days of Sukkos,

there is also the "particular" that is connected with each individual night of Simchas Beis HaShoevah by itself,

and within this itself there are generals and particulars,

that is, that in this there are the measures specific to this day along with several other matters which distinguish it,

among which there are primary and general matters and particular matters that come only afterwards.

And the matter specific to this day as the sixth night of Sukkos is –

the Ushpizin specific to this day,

and the Shir Shel Yom specific to this day.

In addition to this, there is a matter that is introduced due to the determination of this year

(which is a matter that changes from year to year),

and this is the specific determination in the days of the week,

the third day of the week. And also –

based on the well-known saying of the Alter Rebbe ²,

that one must live with the time,

with the portion of the weekly Torah portion that pertains to this time –

the determination in the weekly Torah portion,

connected with the portion of the third to the fourth in the portion of B'rachah.

And from all these matters one must derive a lesson in the service of man,

according to the well-known teaching of the Baal Shem Tov ³ that from every thing that a Jew sees or hears he must derive a lesson in his service to his Creator,

for this is indeed the purpose of the creation of man,

as the language of the Mishnah ⁴ "I was created to serve my Creator."

And especially since these are

(not ordinary matters of the world, but rather)

matters in Torah,

for Torah is from the word hora'ah (instruction) ⁵,

and Toras Chayim which means instruction in life,

both in spiritual life

(whose connection to Torah is understood simply)

and in physical life,

for even the physical life of a Jew is connected with spirituality.

For although physical life is connected with bread and water, etc.,

it is nevertheless stated in the verse ⁶ "For not by bread alone does man live, but by everything that comes from the mouth of Hashem does man live,"

which means ⁷

(also)

that the vitality is from the "utterance of Hashem" that is in the bread,

the G‑dly spark that is in the bread.

And especially according to the well-known saying ⁸ on the verse ⁹ "They were hungry, also thirsty; their soul fainted within them,"

that what a Jew feels hunger or thirst for a particular food or drink is because his G‑dly soul is hungry and thirsty for the G‑dly spark within it.

And another matter in this:

Not only must one learn a lesson from each of the aforementioned details,

but one must also find a common denominator and a unifying point among all of them,

and in a primary matter within them,

for the very fact that they have come together is a proof that there is a connection between them.

[For the very fact that specifically in this year all these matters have come together proves that in this year they have a common denominator in a primary matter;

and in that year when the determination is different,

there is indeed a connection in a primary matter between the matters of that determination and the matters of this night, etc.

But on the other hand –

since the matter is revealed in this year, it does not mean that it is not relevant to all years,

but rather that from this year we derive the lesson for all years].

Regarding the Ushpizin of this day,

there is indeed the Ushpiza of the Zohar ¹⁰,

Yosef,

and also –

after our generation merited and the Chassidic Ushpizin were also revealed by the Nasi of our generation ¹¹ –

the Chassidic Ushpiza,

the Rebbe Maharash.

Regarding the common matter between these two Ushpizin of this day, it was already discussed at length in previous years

(and has already been printed ¹²):

Simply put, the common denominator between them is that in both cases the movement of elevation, expansion, and dominion is emphasized.

Regarding Yosef it states¹³ that he was the provider of bread to all the land, and "without you no man shall lift his hand or his foot in all the land of Egypt"¹⁴,

and "only in the throne will I be greater than you"¹⁵

(for Pharaoh was then in a state of "ruler under the canopy"¹⁶),

and regarding the Rebbe Maharash, his well-known saying of "lechat'chilah ariber"¹⁷ is known,

and it is known the stories of the Rebbe, my father-in-law, the Rebbe¹⁸ concerning the manner of conduct of the Rebbe Maharash with strength, etc.

(From the fact that he told them and ordered them to be printed, it is evident that this is also a directive for every Jew,

for every story that comes from a Nasi of Israel is intended to teach the path in which they should go).

This is also a result of their aspect in the Sefiros:

It is known¹⁹,

that the aspect of Yosef is the Sefirah of Yesod,

the sixth Sefirah,

and likewise the aspect of the Rebbe Maharash was also the Sefirah of Yesod.

[As has been discussed several times in the talk of the Rebbe, my father-in-law, the Rebbe²⁰,

that the Tzemach Tzedek was the aspect of Daas,

and Daas is "the key that includes six"²¹,

therefore he had six sons who led in Nesius,

and the sixth was the Rebbe Maharash;

and among them themselves, the Rebbe Maharash also had a special connection with the Tzemach Tzedek because Daas is in the central line, and also Tiferes and Yesod are in the central line].

And as a result of this matter,

that both are in the aspect of Yesod,

the aforementioned matter of elevation, expansion, etc. also emerges.

And from this we derive the directive in the service of man in this time,

in the time of exile,

that regardless of the fact that one stands in the time of exile,

one must know,

that when it comes to a matter of Torah,

which "is our life and the length of our days"²² –

one must stand with utmost strength and elevation,

in a manner of "without you no man shall lift his hand or his foot",

and in a manner of "lechat'chilah ariber".

In addition to the aforementioned directive,

one must also derive a special directive from the unique aspect of each of them,

in which they differ from one another.

This directive is a deeper directive,

and as was discussed on the previous nights²³,

that specifically when one sees a matter in which the two Ushpizin of that night are seemingly contradictory to each other,

and after the contradiction one finds the resolution and explanation of the matter,

it contains a depth and advantage,

like the advantage of light that comes from darkness²⁴,

and furthermore –

that the contradiction itself becomes an "assistance" and "completion"

(also from the word shleimus)

in the lesson and directive from their aspect of the Ushpizin.

In what is the glaring contradiction between Yosef and the Rebbe Maharash seen?

This will be understood by first explaining that their aspect was that they were Nesi'im and leaders of all of the Jewish people.

Regarding Yosef it states²⁵ that he was the one who "sustained bread for the little ones" for the entire Jewish people at that time

(so much so that because of this the entire Jewish people throughout all generations are called by the name Yosef, as it is said "He leads like a flock of Yosef"²⁶ (and "flock" are the Jews, as it is said "You led Your people like a flock"²⁷)],

and regarding the Rebbe Maharash we find that he was the Nasi of all Israel in his time and endeavored to nullify decrees against the Jewish people, etc.

And in this we indeed find the glaring contradiction between them,

in the situation of the children of Israel in their times,

as follows.

Regarding the time of Yosef we find,

that then the Jews were situated "in the best of the land"²⁸,

the best of the land of Egypt,

for "there is²⁹ no land more excellent than the land of Egypt,

as it is said³⁰ 'like the garden of Hashem, like the land of Egypt'".

Additionally to what the Midrash says³¹ that "the main enslavement of Israel..

from the time Miriam was born..

therefore she was called Miriam..

the language of bitterness",

it is also according to the simple meaning, the plain sense of Scripture, understood even for a simple person

(who knows nothing of any Midrashim) –

that in the time of Joseph there was no enslavement,

as the verse says³² "And Joseph died, and all his brothers, and all that generation, and a new king arose over Egypt who did not know Joseph",

as Rashi brings³³ that "as long as one of the tribes was alive there was no enslavement,

as it is said, 'And Joseph died, and all his brothers,' and afterward 'and a new king arose'",

and since this is understood from the Written Torah, it is understood that this is more simple and more revealed and in a stronger manner.

And as mentioned above,

that this was the main essence of Joseph,

to the extent that because of this all Jews are called by the name "Joseph".

However, the situation of the children of Israel in the time of the Rebbe Maharash was exactly the opposite.

And as is known from the stories of the Rebbe, my father-in-law, the Rebbe, leader of our generation

(most of which are already printed³⁴),

that in the time of the Rebbe Maharash there were decree after decree,

and it required the greatest possible effort to "make possible" the decrees and to transform them,

by traveling abroad and the like.

It is true that the nullification of the decrees by the Rebbe Maharash was indeed in a manner of "lechat’chilah ariber",

by going forcefully to the great ones of the monarchy and the greatest ministers,

but nevertheless it was a difficult situation

(and as is emphasized in the aforementioned stories, not only was the conduct of the Rebbe Maharash a conduct of "lechat’chilah ariber", but also that the situation was a difficult situation).

And according to what was explained above,

that the main matter of every leader in Israel is the situation of the people of Israel in his time,

it follows,

that the contradiction between the situation of the Jews in the time of Joseph and in the time of the Rebbe Maharash is a fundamental contradiction from one extreme to the other in a most essential matter.

And in this matter of apparent contradiction, one must find,

as discussed above,

the deep completion and addition in the lesson from the conduct of both ushpizin.

So the explanation of this is:

In the conduct of every Jew there must be two opposites, both of which complement each other³⁵:

On one side, he must stand with strength and fortitude regarding all matters of Judaism,

and on the other side, there must be in him the ultimate self-nullification,

and he must know that it is not "my power and the might of my hand has gotten me this wealth" but "Hashem your God is He who gives you power to get wealth"³⁶.

To the extent that the SeMaG³⁷ counts this matter in the count of the commandments and writes that this is a great principle! And even according to the opinion of most enumerators of the commandments that this commandment is not counted in the count of the commandments,

this is only regarding the count,

but regarding the content of the matter, it is, according to all opinions, a great principle.

And it is understood how both movements,

both the strength and the self-nullification,

influence the manner of actual deed,

for the deed is the main thing.

And both extremes are expressed in the lesson of the two ushpizin:

Together with the general lesson of Joseph and the Rebbe Maharash being the matter of elevation and expansion,

the two details within this are safeguarded through their different aspects:

From the conduct of Joseph one learns,

that even while standing in the land of Egypt in a situation of "the best of the land",

when no one can touch him because "Joseph my son is still alive..

and ruler over all the land of Egypt"³⁸ to the extent that "without you no man shall lift his hand or foot in all the land of Egypt" –

one must remember together with this that "my power and the might of my hand has gotten me this wealth". And in the language of the verse³⁹:

"It was not you who sent me here, but God etc."

On the other hand, it could be,

that while standing in an opposite situation, Heaven forbid,

when one stands in a place of decrees and exile and enslavement etc.,

one should stand in a movement of dejection, Heaven forbid.

For this, the lesson from the conduct of the Rebbe Maharash is,

that even in such a situation a Jew must stand in a movement of "lechat’chilah ariber"!

Why a Jew must remember that "for me the world was created",

and as Rashi brings immediately at the beginning of his commentary on the Torah

(for a child of five studying Scripture),

that heaven and earth and all their hosts were created for the sake of Israel,

and are called "beginning" etc. –

consequently, although physically one finds oneself in exile,

and in double darkness as it was in the time of the Rebbe Maharash in that country

(not now thought of),

this must not diminish or weaken the strength of a Jew,

rather the matter of "lechat’hilah ariber" must stand opposite with full force.

And the reason for the matter is precisely because the strength of a Jew does not come from himself,

but from that which "Hashem your G-d is He who gives you strength to make wealth",

consequently He declared through the Nasi,

"He reveals His secret to His servants the prophets",

that the conduct must be of "lechat’hilah ariber".

Surely even a simple person understands,

and with utmost simplicity,

that that which there is a king in the world

(whether he is called "Nikolai" or "Alexander" or other names) –

is it, heaven forbid, that even a doubt could arise that he can touch the matter of "Hashem your G-d...

who gives you strength to make wealth"!

And just as this is regarding the physical situation,

so too is it regarding the spiritual situation of the children of Israel.

From this there is also a directive regarding this night,

the Simchat Beit HaShoevah:

The matter of Simchat Beit HaShoevah is in a manner that one dances in the street until the street dances,

and one influences and draws down the joy also to the surrounding cities and towns,

and as is customary in recent years

(in the custom of Israel)

that one travels around also to the surrounding towns and brings joy to Jews with very great joy;

and this applies to all those who hear what is spoken through the devices etc.

The "clever one" can interject and say:

How can you rejoice in Simchat Beit HaShoevah,

and make the street dance and bring joy to other Jews –

while you know that you need to rectify your spiritual state!

Moreover:

The Almighty placed him in the time of exile itself in a situation where one finds oneself in a kingdom of kindness,

there are no obstacles to Judaism,

study of Torah and fulfillment of commandments in a beautified manner,

and the matter depends only on his will –

and nevertheless his will is in a manner that requires completion,

a will that could have been much stronger than until now.

For even if he was at the ultimate perfection one day earlier,

he is nevertheless a living being,

a living person,

consequently he grows each day and ascends in his vitality –

so according to the standing and situation of the coming day he must add in a manner of "ascend in holiness",

as Chassidus interprets that this means an ascent that is incomparable.

For although physically one finds oneself in the "best of the land",

that all matters are in the best way –

nevertheless for every Jew the main thing is the soul,

as is understood from what is explained in Tanya that the matter must be of making the soul primary and the body secondary,

consequently one grasps that the standing and situation of the soul is a state of exile. And one has several proofs for the matter,

including the proof from this very thing that one needs to arouse him that he should dance more than he danced last year,

which itself that he needs to come to another,

that that one should arouse him,

is a proof of his standing and situation.

So when a person knows his standing and situation within himself –

he might think: how is he connected to Simchat Beit HaShoevah?

To this the aforementioned directive applies,

that even in the time of the darkness of exile one must stand in a movement of "lechat’hilah ariber",

so consequently one may not postpone Simchat Beit HaShoevah until one is certain that one has already ascended incomparably,

and only then will he begin to act with the other etc. –

rather every moment is precious,

and one must utilize it for the "service" of that moment,

which is the essence of Simchat Beit HaShoevah.

That is, that despite his standing and situation, his joy must be at the ultimate perfection on this night,

not only relative to last year whose fixed pattern was like the fixed pattern of this year,

but also relative to yesterday.

And one should connect this also with today's Song of the Day that the Levites would say in the Holy Temple on the sixth day of Sukkot.

The Gemara says in tractate Sukkah near its end

[as it now stands in the second half of the days of Sukkot],

that the song of the day of the sixth day of Sukkot was "I removed his shoulder from the burden."

From the song of the day that the Levites would say in the Holy Temple, there is a lesson also for the present time,

and as we see from this that the song of the day that they would say each day of the week and the Sabbath day is indeed recited in prayer also in the present time,

and even regarding the song of the day of the festival days,

which according to the custom of Chabad is not recited in the present time

(as in other circles that recite the song of the day on every festival and the like),

— it is a certain thing that spiritually one must contemplate it and derive from it a lesson in the service of man.

On "I removed his shoulder from the burden," Rashi explains

(that Rashi in the Gemara explains the simple meaning of the Gemara,

just as in his commentary on the Torah he explains the simple meaning of the verse),

that the psalm is "words of consolation,"

and in the continuation of the psalm it is written "I will answer you in the hiding place of thunder; I will test you at the waters of Meribah etc. –

concerning the waters that are judged on them on the festival."

So according to this it turns out,

that since the psalm is "words of consolation" in the manner of "I removed his shoulder from the burden,"

the judgment "concerning the waters" is in the manner of "I removed his shoulder from the burden."

And furthermore,

the blessing is

(as Rashi continues)

"and it is written in this psalm 'I am the Lord your God who brought you up from the land of Egypt; open your mouth wide and I will fill it,'

that I will send you a blessing,

and the end of the psalm 'and He fed him with the fat of wheat etc.'"

In this we see the same concept learned from the Ushpizin:

The content of the concept of "who brought you up from the land of Egypt" is indeed,

that even when one finds oneself in the land of Egypt,

one must know that the intention in it is that it should be "who brought you up from the land of Egypt,"

i.e., one should come to such an elevation that can come specifically through the preface of the descent into the exile of Egypt,

"and as they afflicted him, so he multiplied and so he spread out."

This means even when one finds oneself in the "best of the land" of the exile of Egypt,

for the very thing that one is in exile is a matter of descent for the sake of ascent.

[Now this matter also has a connection to "Yosef,"

for in this name is hinted the concept of "Yosef Hashem li ben acher" (May the Lord add to me another son),

to make from an "acher" (other) a "ben" (son) –

which is the same concept as "who brought you up from the land of Egypt,"

the advantage of light from darkness,

as discussed at length last year].

And particularly in the present time,

after the redemption from Egypt,

when there already was the "I removed his shoulder from the burden"

(past tense),

the possibility that a Jew should be a "slave" was completely negated

(and as is known what the Maharal elaborates that since the redemption from Egypt all Jews are in such a manner that they cannot be slaves. And as discussed several times that this is based on the ruling in halacha of "shetrei kodem" (earlier documents),

that since the document of the Holy One, blessed be He, precedes all documents,

they are all nullified).

All this emphasizes the same lesson stated,

that being in exile one must stand in the ultimate strength of "lechat'chilah ariber" (from the outset, upward).

And through this, there is also drawn from above the blessing in such a manner,

that it becomes "and He fed him with the fat of wheat and with honey from the rock I would satisfy you,"

which includes both matters of choice things and matters of delight,

"wheat,"

and "fat of wheat" with "honey,"

until this becomes in the manner of "I would satisfy you" –

i.e., a blessing in the manner of "lechat'chilah ariber."

(And this also has a special connection to this time,

the festival of Sukkot,

when there must be joy through foods and drinks in a manner of delight,

as the Alter Rebbe brings that this is a biblical commandment also on Chol Hamoed. As mentioned before this].

In continuation of this, we find the same concept also in today's "parshas hayom,"

the portion in the Chumash that is studied on this day:

Today's lesson is the blessing "And of Yosef he said: Blessed of the Lord is his land, with the precious things of heaven, with the dew, and with the deep that couches beneath etc."

We see here immediately the connection to today's Ushpiz,

Yosef,

that it speaks about the blessing of Yosef.

And also the content of the blessing is consistent with what was discussed above regarding the lesson of "lechat'chilah ariber":

On "Blessed of the Lord is his land," Rashi explains "that among the inheritance of the tribes there was no land filled with all good like the land of Yosef."

What is seen here is a matter of "lechatḥila ariber":

In general, it is known "the praise of the Land of Israel,

that there are no more rocky places in the Land of Israel than Hebron..

And there is no more excellent land among all lands than Egypt, as it is said 'like the garden of the Lord, like the land of Egypt,'

and Zoan is the finest in Egypt..

And Hebron was seven times better than it". And here Rashi says that the land of Joseph was lechatḥila ariber,

that in the Land of Israel itself, this is the best of the inheritance of all the tribes.

And also the blessing itself is in a matter of "lechatḥila ariber",

as Rashi explains that "mimmeged" means "an expression of delights and sweetness",

a matter of pleasure and delight

(like "a garden in Eden from the east") –

which the power of delight among the powers of the soul is the matter of "lechatḥila ariber".

And one may add a wonderful hint and a connection also to the Rebbe Maharash.

And as an introduction:

In general, one does not make up one's own acronyms and "bring together a mountain with a mountain" or "a wall with a wall",

but it is different when this is a matter that jumps out at the eyes.

One indeed finds,

that as discussed last year, the connection of the name of Joseph to the matter

(as above),

and also the name of the Rebbe Maharash,

Shmuel,

to the matter,

so too the current Chumash lesson has a connection by hint to the name of the Admore Maharash:

In the continuation of the blessing of Joseph it says "from the dew of heaven above and from the deep that couches beneath, and from the produce of the sun and from the yield of the moons,

and from the top of the ancient mountains and from the yield of the everlasting hills,

and from the yield of the earth and its fullness and the favor of Him who dwells in the bush".

The name Shmuel is hinted at:

The letter shin is hinted at in "from the dew of heaven";

The letter mem in "from the deep";

The letter vav in "and from the top",

and the letter alef in "the earth and its fullness".

And that all these matters are in the manner of "lechatḥila ariber",

as discussed above at length,

is hinted at in the letter lamed,

as follows.

It is known,

that all these matters in the world were created through the letters of the alphabet.

And as it says "by the word of the Lord the heavens were made, and by the breath of His mouth all their host",

which means the Ten Utterances in the Torah that are built upon the twenty-two letters of the alphabet.

And in the words of the Alter Rebbe in Shaar HaYichud VeHaEmunah,

that from the letters of the Ten Utterances all created beings in the world were brought into being,

"through permutations and substitutions of the letters in the 231 gates",

until "permutations of permutations and substitutions of substitutions". Until this matter is in every single moment,

according to the teaching of the Baal Shem Tov on "forever, O Lord, Your word stands firm in the heavens",

that "Your word which You spoke 'let there be a firmament in the midst of the waters',

these words and letters stand firm forever within the firmament of the heavens..

forever".

And as he explains there,

that therefore "the name by which it is called in the Holy Tongue" is the life-force that brings into being, enlivens, and sustains every thing in the world,

and also expresses its content.

(And that afterward it descends also into the seventy languages –

is a separate matter).

Following this, it says,

that the manner of the drawing down depends on the form of the letters,

"and because each and every letter of the twenty-two letters of the Torah is a drawing down of a specific and particular life-force and power that is not drawn down in another letter, therefore also their written form, each letter is in a specific, particular form".

For this reason, it is stated regarding the letter lamed,

that this letter is of the aspect of "a tower flying in the air",

and as Rashi on the Talmud brings that "a tower flying in the air" is the "upper crown that is above the lamed" –

because the form of the letter lamed indicates a matter of "a tower flying in the air".

And the explanation of this:

Among all the twenty-two letters of the Torah, there are letters that are within the line,

letters that are also extended below the line,

and letters that are extended above the line. And since the form of the letters indicates the manner of the drawing down,

it is understood that the content of the letters is expressed in this:

The letters that are within the line indicate a drawing down that is "within the line";

The letters that are extended below the line indicate a drawing down below

(sometimes for the better and sometimes the opposite),

and the letters that are above the line indicate a drawing down above the line.

And this is the function of the letter lamed,

that the "upper crown that is above the lamed" is above the line,

i.e., it is a drawing down from above the order of the chain of descent,

"lechatḥila ariber"!

Furthermore:

The form of the letter lamed is like chaf-vav,

i.e., a chaf that one raises from its left a vav –

and chaf-vav is the numerical value of the Name Havayah.

From all this it is understood how in the current Torah portion is hinted the name of the Chassidic guest,

the Rebbe Maharash.

And from this Torah portion one takes an even greater arousal in the aforementioned instruction:

Torah is indeed a master over the existence of the world,

to the extent that it can change the reality of the world

(as explained in the Yerushalmi etc.).

Thus, when one studies in Torah the aforementioned matters of the daily portion –

it effects thus in the world,

that there should indeed be "blessed of Hashem is His land" in all these matters.

Moreover:

When the study of Torah is in a manner that one has the instruction of the guests,

with the greatest force of "lechat’chilah ariber",

but not from itself, rather because "Hashem your G-d is He who gives you strength to make wealth",

"the Shechinah speaks from his throat" –

then the matter is opened with greater strength and vigor.

For although superficially this is a tremendous level,

Chassidus explains,

that what is said at the beginning of every prayer "My L-rd, open my lips, and my mouth shall declare Your praise",

is "declare" a term of drawing down,

that one draws down the declaration from above,

in a manner of "the Shechinah speaks from his throat".

And since the matter of prayer pertains to every single one,

even a child,

it is understood,

that the matter also pertains to every single one.

Earlier this indeed pertains to everyone from the aspect of education,

for he is still before bar mitzvah or bas mitzvah,

but this is indeed an education according to Torah,

Torah of life and Torah of truth –

consequently, this is a true matter that "My L-rd, open my lips, and my mouth shall declare Your praise".

And regarding our matter,

as mentioned above,

when a Jew says the verses of the daily portion,

or thinks about them and their content,

and believes with complete faith in their content –

it is thus opened also for every Jew.

For it is indeed "Torah was commanded to us by Moses, an inheritance for the congregation of Jacob"

(as it stands before these verses,

at the beginning of the portion of Blessing),

that every Jew is an heir to the entire Torah that was given to Moses at Sinai in a manner of "the Shechinah speaks from his throat",

i.e., that for every Jew throughout all generations there is the same matter!

And as discussed several times,

that the law in the Shulchan Aruch regarding inheritance is,

that the qualities of the heir and his virtues etc. are not relevant –

rather the very fact that he is an heir makes him a master over the inheritance.

Consequently, every Jew has all the blessings of the daily portion.

From this also emerges a lesson regarding the Simchas Beis HaShoevah:

When one tells a Jew,

that he has been given the power to stir up the world with Simchas Beis HaShoevah –

he begins to make calculations and inquire,

where he should go and how he should go and what he needs to consider,

and what so-and-so son of so-and-so will say etc.

One tells a Jew,

that he has been given all the blessings,

"with the precious things of heaven from the dew..

and from the precious things of the ancient mountains and from the precious things of the earth and its fullness";

and this is not connected to his "vessels",

rather "Hashem your G-d is He who gives you strength to make wealth" –

consequently, he has nothing to be affected by,

and he can do his service in completeness.

There is another instruction regarding Simchas Beis HaShoevah that on this night it is the third day on which "it was good" was doubled,

good for heaven and good for creatures:

Both when it speaks about Jews who are in the category of "heaven" and when it speaks about Jews who are in the category of "earth", one says that there must be "Simchas Beis HaShoevah".

Superficially:

When it speaks about a Jew who is a "heavenly" Jew –

what does it concern him that he should be joyous with Simchas Beis HaShoevah –

when he "floats in the heavens"?!

In other words:

It speaks about a Jew who is occupied with heavenly matters,

he has connection only to Torah and mitzvos and the service of prayer in a manner of "like a servant before his Master",

to the extent that he is called a "heavenly Jew",

what need does he have for "Simchas Beis HaShoevah"?

To this the instruction is –

that it is "good for heaven",

that even "heaven" needs to come to Simchas Beis HaShoevah.

And as related in the Gemara,

that even Rabbi Yehoshua ben Chananiah, who was among the "pillars of halachic instruction" and also a great sage in worldly matters according to Torah

[as the Gemara relates (in Bechorot) that he derived from Torah how one snake gives birth to another snake,

i.e., a deep descent into the snake itself,

and with this he vanquished the sages of Athens] –

when the time of the Simchat Beit HaShoevah arrived, he occupied himself with the rejoicing,

and in such a manner that all his free time

(i.e., when he was not occupied with prayer and offering sacrifices, etc.)

he was occupied with Simchat Beit HaShoevah,

"we did not taste the taste of sleep"!

Since Torah is a directive,

and it is an eternal Torah,

an eternal directive –

it is understood,

that this is a directive and empowerment for all generations,

that every Jew,

even one who is on the level of "heavenly,"

must be entirely occupied with Simchat Beit HaShoevah.

And especially since according to Torah one must learn this matter

(the conduct of R'Yb"Ch)

not only from the obligation to study the entire Torah

(as the Alter Rebbe writes in Hilchot Talmud Torah),

but also specifically at this time from the laws of the festival during the festival.

From this, however, there is also a directive regarding the joy of the "beriyot" (common people):

The joy of Simchat Beit HaShoevah is in such a manner,

that it is equal among all of Israel,

both among the great like R'Yb"Ch and among the simple of the people,

"beriyot"

(according to the explanation of the Alter Rebbe in Tanya).

And as is simply understood:

Where is the superiority of R'Yb"Ch evident –

when one is in the study hall,

and there is discussion about ruling on a law and clarifying doubts and halachot in Torah,

and as it was then that all the Tannaim gathered together in the study hall,

with R'G at their head and R'Yb"Ch among them;

but in the matter of joy, all are equal.

And although regarding Simchat Beit HaShoevah one finds a distinction,

that the members of the Sanhedrin would juggle flaming torches and the like, unlike the rest of the people who saw and heard,

nevertheless regarding the joy itself,

it is understood,

that all were together.

And as is understood from the fact that they needed to separate and make a partition between women and men,

which proves how much they were together,

to the extent that even while in the Holy Temple and at Simchat Beit HaShoevah, they had to arrive according to Torah at a partition in order to nullify undesirable matters.

In other words,

that which the pious and men of deed juggled torches, etc.,

permeated all Jews,

until all were in complete unity.

And as is also proven from the fact that it is called by the name "Simchat Beit HaShoevah,"

in the singular form.

Moreover:

Since "joy breaks through barriers,"

it is understood,

that the joy broke through the incomparable distinction between the pious and men of deed and the simple people.

And here is the place to pause at a wondrous thing –

that the Rambam does not record in his book the matter of "Simchat Beit HaShoevah"!

He speaks about "And you shall rejoice before the L-rd your G-d for seven days,"

but the entire commotion of "Simchat Beit HaShoevah" is not found in the Rambam.

And as has been discussed several times the wonder of the matter,

that it is an entire topic in tractate Sukkah,

with great wonders,

up to the incomparable wonder of "One who has never seen Simchat Beit HaShoevah has never seen joy in his life" –

and nevertheless the Rambam does not record it.

This, however, certainly does not mean, G-d forbid, that it diminishes the matter –

rather, one is aroused,

that one should labor in this and explain the reason why the Rambam does not record it,

for surely "for it is not an empty thing for you, and if it is empty, it is from you,"

and "words of Torah are poor in one place and rich in another."

In continuation of the above discussion regarding the Rambam,

here is the place to pause at today's study portion in Rambam,

according to the order of three chapters per day

(which is the primary study portion),

which are chapters 8, 9, and 10 in "Hilchot Pesulei HaMukdashin."

For although the general subject discusses "Pesulei HaMukdashin" (invalidated consecrated items),

it nevertheless emphasizes the superiority of the "Mukdashin" (consecrated items),

that a matter which regarding non-sacred items is not a matter of invalidation,

regarding consecrated items is indeed a matter of invalidation.

And regarding the service of man:

When a Jew stands in a movement of the profane,

he occupies himself with "six years you shall sow your field and six years you shall prune your vineyard",

it is not only not a matter of disqualification,

but on the contrary,

this is a matter through which "you shall tread upon their high places".

But when a Jew stands in a movement of "sanctified things",

here there can be a reality of "disqualified sanctified things" which one must guard against.

And simply:

The entirety of man's service to his Master is called by the name "offering",

as understood simply,

that through "all your deeds for the sake of Heaven" and "in all your ways know Him",

a person becomes one thing with the Most High,

which is a matter of closeness and offering to the Most High.

Thus regarding this it is said that the matters of "disqualified sanctified things" apply,

that one must guard that the service of man be in such a manner that no disqualifying matters intermingle therein.

And this is also the connection of today's lesson in the Rambam with the entirety of the matter of the sukkah:

The entirety of the matter of the festival of Sukkot is indeed,

that which our Sages of blessed memory say that "all of Israel are fit to dwell in one sukkah",

which, as Chassidus interprets, means that all Jews become unified through a sukkah.

And in the manner that this is with one Jew,

that all his matters,

"his head, his majority, his eating, his drinking, his table, and his utensils"

(in the language of the Shulchan Aruch*),

all become unified under the same encompassing light and in the same sukkah –

so too is it regarding the entirety of the people of Israel,

that all are fit to dwell in one sukkah and one encompassing light,

and become through it one reality,

one single thing.

And the same matter,

the matter of the unity of Jews,

is emphasized in today's lesson of the Rambam,

as follows.

As mentioned earlier,

the matter of the offerings –

the entirety of man's service in his world to serve his Master

According to which it is understood,

that the matter of the offerings about which the Rambam speaks in the lesson of this day alludes to a matter in the service of all of Israel.

We find in today's lesson two matters regarding offerings which emphasize the unity of the people of Israel concerning offerings, and from this it is understood concerning the entirety of their service,

and as an introduction:

The quality of love of Israel and unity of Israel is indeed not only in that which is common among all of Israel,

but also in that which every individual in Israel is different from all of Israel,

and the distinction between "your heads, your tribes" and "your hewer of wood and drawer of water" is evident,

the matter of unity should also be evident in the level,

that regardless of the differences between them, all are "standing today, all of you, before the Lord your God",

"all of you as one, as one".

And accordingly it is understood regarding the unity in the offerings,

that it must express itself not only in "communal offerings",

i.e., such offerings where the community is inherently emphasized,

but also in "individual offerings" which every Jew brings as an individual,

that also in this matter the love of Israel and unity of Israel should be evident,

that all Jews are equal in this.

We find this matter in today's lesson in the Rambam:

The lesson discusses the laws of the bird sin-offering of the offering of a woman after childbirth.

Both the matter of the offering of a woman after childbirth in general,

and the matter of the bird offering,

emphasize the unity of the children of Israel,

as follows.

The one and only offering which every Jew is obligated to bring simply according to halachah,

without any distinction as to how he conducts himself and whether he is a Kohen, a Levite, or an Israelite –

is the offering of a woman after childbirth! Because every Jew must be born!...

Adam the first and Chavah were created "as twenty-year-olds";

but since then,

and certainly since the giving of the Torah,

when "this day you became a people",

every Jew must be born –

and when one is born,

one is obligated in the offering of a woman after childbirth!

When it comes to a freewill offering,

this depends on his will:

if he wants, he donates, and if he does not want, he does not donate;

and on the contrary –

the Rambam even rules that "and if you refrain from vowing, there will be no sin in you";

And so when it speaks about a matter of sin-offering –

it is very connected with an undesirable thing,

and so the other individual offerings such as peace-offerings and thanksgiving-offerings and the like are all connected with various events,

which a person can live one hundred and twenty years and they will not occur with him even once.

The only exception is,

as mentioned,

the matter of the offering of a woman after childbirth,

which is equal for all Jews.

Thus this is a matter of the unity of Israel.

And so it is also regarding the bird-offering:

Regarding the bird-offering of a woman after childbirth there are two manners:

One manner is in the burnt-offering which the woman after childbirth must bring,

which is a "sliding-scale" offering,

initially a "lamb",

and "if her means do not suffice for a lamb" it is a bird-offering;

and the sin-offering is always a bird.

And that which it says "a young pigeon or a turtledove"

(and so "two turtledoves or two young pigeons")

is because between them themselves there is no difference whether a turtledove or a young pigeon,

and in the language of the Mishnah "turtledoves take precedence over young pigeons in every place,

one might think because they are superior to them,

therefore it says a young pigeon or a turtledove for a sin-offering,

teaching that both are equivalent".

That in both manners of the bird-offering the matter of love of Israel and unity of Israel is emphasized:

The matter of a "sliding-scale offering" means,

that since "her means do not suffice for a lamb",

she has the possibility to bring a bird,

i.e., the Torah gives an opportunity that also the woman after childbirth who does not have the capacity to bring a lamb can bring the offering –

which itself is a proof that one wants to reach all types of Jews,

also those who do not have the possibility to bring a lamb.

And so it is regarding the sin-offering of a woman after childbirth –

that it is always a bird-offering,

in which also is emphasized how the Torah wants to provide also for those who do not have the possibilities to bring an animal.

And as the Rambam explains in the Guide for the Perplexed

(in the reasons for the commandments),

that the reason that according to the Torah one brings an offering "from the animal, from the cattle and from the flock" is "not like the practice of idolaters who would offer lions and bears and wild animals",

but specifically such that are found in human settlement,

and it is easier to obtain them,

and the reason for the bird-offering is "since most people do not have the ability to offer an animal,

He commanded that the offering also be from the bird most common in the Land of Israel and the best and easiest to obtain".

It follows,

that in the laws of the bird-offering an even greater portion of Jews is included,

so that even those who do not have the ability to bring an animal-offering,

have the possibility to bring a bird-offering.

And this is the innovation and lesson of today's lesson in the Rambam,

which speaks entirely about bird-offerings

(not like the lesson of the previous day which only its conclusion speaks about a bird-offering,

and even that speaks about melikah in an undesirable manner etc.), –

the instruction from which is,

as mentioned,

the matter of love of Israel and unity of Israel.

That the aforementioned matter,

the advantage of the bird-offering,

can be connected also with the matter of the rejoicing of the water-drawing,

which was specifically during the water libation.

One of the differences between water and wine is like the difference between an animal-offering and a bird-offering:

For wine one needs more money,

because it brings an addition to the regular powers,

joy,

"its wine that gladdens God and men",

and so the manner of extracting wine from grapes is through effort and toil;

but water is easier to obtain than wine.

And as the Rebbe Maharash elaborates in the beginning of the discourse "Mayim Rabim",

that anything more necessary is more common and easier to obtain –

as he brings there the example of air,

which is the most necessary thing, therefore one does not need any effort to obtain it etc.

So it is regarding water,

since water is more necessary than other beverages,

and even regarding foods it says "if one ate and did not drink, his eating is blood",

and as Chassidus interprets that this is because the water disperses the food throughout all parts and limbs of the body.

And so it is also in spirituality,

that the matter of the water in the Torah,

the plain meaning of the verse,

is in that which is common to all,

but not so in the secrets of the Torah,

the wine in the Torah.

[That this is also the reason that specifically regarding "water" Chazal say that they descend from a high place to a low place,

although oil and wine also descend from a high place to a low place,

because with oil and wine it is not as quick as water –

and the reason for the matter in spirituality,

because water is more necessary for man].

That this is, as mentioned, like the bird offering.

It is customary that there is an offering that is even more within the reach of everyone,

a meal offering –

but the parallel to the water libation is specifically with the bird offering,

for the water libation does not come by itself but together with the wine libation which is more expensive etc. - that is, in the water libation the other aspect must also be emphasized,

which is hinted at in the bird offering and not in a meal offering].

May it be His will,

that from all these matters mentioned there should come down in actual deed,

that the joy of the water-drawing celebration on this night should be greater than it was on the previous nights.

And the joy should be in a manner of "heaven" and "creatures" together,

for the entire day is "good for heaven and good for creatures"

(and as discussed at length elsewhere that both aspects exist in every moment of every day),

that is, both types are in unity.

What this means in practice,

one should make dancing both for those who are currently in the manner of "creatures" and belong to the "street",

and also the "heavenly Jews",

they should dance in a manner of "we have not tasted the taste of sleep"

(as mentioned earlier),

that is, that they keep on dancing

(as the instruction of the eternal Torah),

without interruption

(except when one needs to pray etc.).

And as mentioned above, one should also influence the towns around New York,

and also the places that hear what is being said

[for this is nothing more than a repetition of the words of our Nesi'im,

or from the Written Torah and the Oral Torah,

therefore everyone can look inside,

it will become his own matter].

And through this that all will rejoice together in the joy of the water-drawing celebration –

then all together will dance into the redemption,

for in the future redemption no self will remain in exile.

And the glory of Hashem will be revealed and all flesh will see,

that the entire surroundings,

even non-Jews,

will see "for the mouth of Hashem has spoken",

that the Almighty has promised to celebrate the water-drawing celebration,

therefore it is carried out,

and in actual reality.

And very soon there will be the "and there we will bring before You as commanded by Your will",

in the Land of Israel,

the land which the eyes of Hashem your God are always upon it from the beginning of the year to the end of the year,

And there itself –

in Jerusalem,

"the city of the great King",

And there itself –

in the third Holy Temple,

"the Sanctuary, Hashem, Your hands established",

And speedily in our days, literally.

And we will go "with our young and with our old etc. with our sons and with our daughters",

and their silver and their gold with them,

also through the service of "silver and gold",

love and awe,

which is the root of all service,

as explained in Tanya that love

(silver)

is the root of all 248 positive commandments and awe

(gold)

is the root of all 365 negative commandments.

And from this threefold cord of the threefold perfection there should be the "Yaakov, the lot of His inheritance" revealed,

and we will say the "from the bounty of heaven from dew and from the deep lying beneath",

"and from the top of the ancient mountains",

and from the bounty of the earth and its fullness",

Speedily in our days, literally.