English translation — שיחת ליל הושענא רבה ה'תשמ"ה.

The matter of the "Simchas Beis HaSho'eivah" was also simply on this night,

because it is all seven days of Sukkos,

including Hoshana Rabbah.

On the other hand,

this is the night of Hoshana Rabbah,

when there are many matters that occupy time,

such as reciting Tikkun and reciting Tehillim and the like,

and especially the kavanos with the Zohar etc.¹

Which simply, these things should take time,

and not only externally,

because one does not do this merely to fulfill the obligation,

rather, like every time of holiness, it must be "with all your heart, with all your soul, and with all your might"²,

so since even thought must be invested in this, it is a ruling³ that two thoughts cannot exist simultaneously,

so while the thought is occupied with the other matters of Hoshana Rabbah,

which are primary matters, it seemingly takes away from the time of Simchas Beis HaSho'eivah and the sicha connected with it.

And especially since joy is without measure and limit,

it is even more difficult to combine a matter that is without measure and limit,

so that it does not impinge upon another matter,

which has a measure and limit of no more and no less.

What emerges from all this is,

that because of the other matters connected to Hoshana Rabbah,

one seemingly must reduce from the matters of Simchas Beis HaSho'eivah and from the sicha that is connected with it.

However, since the Gemara states clearly⁴ that Nisuch HaMayim was also on the seventh day of the festival

(Hoshana Rabbah),

and consequently it is understood that also the joy of "Ushavtem Mayim" was "with gladness"⁵,

which is a clear directive from the Torah of life,

a directive in life,

one must say,

that the matter of Simchas Beis HaSho'eivah is in its completeness also on this night.

And especially since the Gemara⁶ states the matter of "we did not taste the taste of sleep" regarding all seven days of Simchas Beis HaSho'eivah equally.

And the explanation for this is,

as discussed at length last year:⁷

In general, there are matters in holiness that are in the manner of "the small contains the large"⁸,

and especially when there is a special empowerment from Above for this.

And accordingly, it is understood also regarding our matter,

that since the Torah gave additional matters on Hoshana Rabbah,

and together with this commanded not to detract from the matters of Simchas Beis HaSho'eivah — it is proven from this,

that the "small" of Simchas HaSho'eivah on this day "contains the large",

i.e., a small quantity in time contains a much greater joy than such time would have contained on the previous nights.

And this is understood a fortiori from a similar matter.

It is known,

that when one matter in holiness "pushes aside"⁹ another matter,

although simply it pushed it aside

(and a matter does not depart from its simple meaning),

one cannot say, however, that the passive object is also pushed aside,

and because of one matter in holiness there is a lack in another matter.

And as Chassidus¹⁰ explains regarding Yom Tov of Rosh Hashanah that falls on Shabbos,

that although one does not blow the shofar in action,

it does not mean, however, that then the effect of the shofar is, Heaven forbid, absent –

rather, the effect is accomplished through Shabbos.

And from this one can learn regarding many matters.

And regarding our matter, it is understood from this

(a fortiori),

that although physically one must give a certain amount of time on the night of Hoshana Rabbah for reciting "Tikkun" properly,

and reciting Tehillim properly,

with the Yehi Ratzon,

with the Zohar and all the matters connected to this,

nevertheless, the "small" that remains of Simchas Beis HaSho'eivah,

is in a manner that it "contains the large".

And regarding action

(and action is the main thing¹¹)

it means,

that in the time of Simchas Beis HaSho'eivah today,

one must invest much more vitality and much more storm than one did on the previous night.

That is, however good and however strong and however stormy the Simchas Beis HaSho'eivah was on the previous nights,

when one had more time,

one must invest that same storm into the small amount of time on this night.

And furthermore:

Since from night to night one must add,

because one has the obligation of "ascend in holiness"¹²,

one must accomplish in this small amount of time even more than in the large amount of time on the previous night.

For just as the obligation of "ascend in holiness" was on the previous nights,

that although the night does not become longer

(only by a few minutes¹³ –

but not enough to thereby fulfill the "ascend in holiness"),

nevertheless, one must invest a greater joy in the same quantity of time each night,

which is achieved by adding to the content that one invests in the time –

so too regarding this night!

And as discussed several times the explanation of this,

that although time is indeed measured and limited,

no less and no more than how much time there is in a twenty-four hour period or in a night and the like –

nevertheless, a Jew is given the control and the power,

that he can invest in a small amount of time a large amount in quality.

That is, just as there is in general the matter of small in quantity together with large in quality,

so too regarding quantity in time.

Therefore, although the matter of time in its revealed aspect is a measured and limited matter, unparalleled;

nevertheless, the content of time is on the contrary –

above all measure and limit.

[And this is indeed one of the explanations of the most perplexing saying of the Alter Rebbe¹⁴ (which was mentioned several times during these nights) that the matter of "a day that is entirely long" means "that even its beginning is long",

i.e., not only is it longer at its end than other days,

rather, "entirely long" means that "even its beginning is long".

And seemingly:

How is it possible to say that "its beginning",

the first moment or the first hour or the first half of the day,

is "long"?

And according to the above it will be understood –

this means that the "content" that one invests on this day is "long",

and the content is "long" already at its beginning].

And regarding action, speech is not the main thing, rather action is the main thing,

that one should implement all this in actual deed,

and not only with oneself,

but also with the public domain.

That is, although according to halacha it is said that this is a "public domain",

not only the domain of the Jew who celebrates Simchas Beis HaSho'eivah –

nevertheless, the Jew has mastery over the entire world,

that together with the world remaining a "public domain",

he should have an influence on the world,

until in such a manner that

(as mentioned earlier during the day¹⁵ –)

a Jew knows that "In the beginning, G-d created the heavens and the earth"¹⁶ is in such a manner that this is "for the sake of the Torah which is called 'beginning'"¹⁷,

i.e., the Almighty invested the power to become a master over "heavens and earth" in general,

and all the more so over a part of "earth" which is the "public domain".

Until that this is in such a manner that from the public domain one makes a private domain for the Unique One of the world.

Regarding the special matter of the day of Hoshana Rabbah,

also in the special fixed calendar of this year –

it was already discussed about this at length last year

(when it was the same fixed calendar),

which seemingly are the same matters this year,

only that there is an addition to them due to the obligation of ascending in holiness.

Regarding the general matters, it was already discussed then in detail,

and it was already printed and published,

therefore only points of the matter will be repeated

(including the above point,

that although on Hoshana Rabbah there are additional matters,

this does not detract from the Simchas Beis HaSho'eivah).

Which includes both the special fixed calendar during the weekdays,

and the special portion of Chumash for this day, and the ushpizin of this day.

And in addition to this, the matters special to this year will also be added –

the portion in Rambam of this year,

and also

(as is customary on the previous nights),

not only the common matter between the ushpizin

(the ushpiz of the Zohar and the Chassidic ushpiz),

but also the matter in which they are seemingly opposites.

And as discussed several times,

that the Chassidic ushpizin that were revealed in a manner of publication and print by my revered father-in-law, the Rebbe, the Nasi of our generation, are not additional ushpizin to the ushpizin of the Zohar,

in a manner that they would be counted as fourteen ushpizin –

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

and the Baal Shem Tov, and the Maggid, and the Alter Rebbe, and the Mitteler Rebbe, and the Tzemach Tzedek, and the Rebbe Maharash, and the Rebbe, may his soul rest in Eden –

rather, they are seven ushpizin, and consequently one must say that first of all there is a common matter between them,

common in an essential matter,

which is also connected to the matters of the festival of Sukkos.

And on the other hand

(as also discussed at length) –

since they are two distinct people with two distinct names and distinct matters,

one must say that each one of them has a unique and different directive from the other.

But together with this –

since both ushpizin came together for one purpose,

both should be utilized for Simchas Beis HaSho'eivah and the drawing of water on one night –

it is understood,

that from the difference between them one must ultimately arrive at one conclusion.

And on the contrary –

if the difference between them is in a manner that they are opposites,

then the "advantage" of the "darkness" comes:

the greater the "difficulty" and the "contradiction" –

the greater the novelty in the resolution and the explanation,

until that from this comes also in the conclusion and in the joy of Simchas Beis HaSho'eivah.

And since "the time of our joy" in the month of Tishrei is a general festival and a general matter for the entire year

(as explained in the discourses of our Nesi'im¹⁸) –

it is understood,

that from the above directive comes also into the "lasting effect" of the time of our joy for the entire year.

Today's ushpiz of the Zohar is David¹⁹,

and the Chassidic ushpiz is the Rebbe

(Maharash)

may his soul rest in Eden²⁰.

Regarding the common matter between them, it was discussed at length last year:

The matter of David is –

"David the King",

the sefirah of Malchus,

and also the sefirah of Kesser.

And as explained in Chassidus²¹

(in the sefer hamaamarim of the Tzemach Tzedek and in several discourses),

that although Shlomo was also a king,

and he was the one who built the Beis HaMikdash in a revealed way

(not only prepared the building like David),

and about him it says²² "And Shlomo sat on the throne of Hashem"

(and "throne" is the matter of kingship,

and in the language of the verse²³ "only the throne will I be greater than you") –

nevertheless, the level of Shlomo,

"wisdom within Malchus",

is unlike David who is the sefirah of Malchus itself.

And as explained regarding the kings of the House of David,

that the sign of who is a king fit to sit on the throne of David is when "the crown

(Kesser)

of David befits him"²⁴.

But from this itself one also sees,

that the matter of the kingship of David is expressed in the "crown" that is in him.

That is, in addition to that which the matter of every king is –

his crown,

as understood from the fact that no one may use the king's crown, even for a short time

[And as explained in the discourses of my revered father-in-law, the Mitteler Rebbe²⁵ regarding the matter of "let them bring royal apparel and the horse upon which the king rides"²⁶,

that all matters of a king can be given to another,

unlike a crown,

there was initially a doubt whether this too could be given,

but the practical conclusion was that the crown cannot be given],

because this is the essence of the king,

"Your eyes shall see the king in his beauty"²⁷,

there is, in addition to this, a special connection between the matter of the crown and the kingship of the House of David specifically,

as understood from the fact that it must be "the crown

(Kesser)

of David befits him".

That is, just as this is regarding the matter of kingship in general,

that although there is the matter of kingship also not with David,

to the extent that even Shaul is called²⁸ "the anointed of Hashem",

and was anointed by the same prophet

(Shmuel²⁹)

who anointed David³⁰,

to the extent that the Rambam says³¹,

that the reason Shaul specifically waged war with Amalek is because after the Jews fulfilled the matter of "appointing a king",

then the obligation of the war against Amalek applied –

nevertheless, the essence of the matter of kingship is with the House of David,

who was anointed with a horn and therefore this is an eternal kingship³² –

so too regarding the matter of the crown,

that although it exists also with the other kings,

nevertheless, its essence is with King David.

And the connection between the kingship of David and the crown is most understood according to what is explained in Kabbalah³³

(and at length –

in Chassidus³⁴)

based on the principle³⁵ of "their end is embedded in their beginning and their beginning in their end",

that "the supreme crown is the crown of kingship"³⁶

(in the language said in "Pesach Eliyahu"),

i.e., that Kesser and Malchus are in many essential matters "identical".

And the same matter is also found with the Chassidic ushpiz,

the Rebbe, may his soul rest in Eden:

By virtue of his number as the seventh Nasi, he is related to the sefirah of Malchus,

the seventh sefirah from above downward³⁷.

And in addition to this, there is also his connection to the sefirah of Kesser,

as understood from the fact that he was born in the year 5621,

"Kesra"

(as is known the sign that was given about this by a Nasi³⁸),

and in addition to this,

he was born at the beginning of the year 5621,

when there were already 620 complete years,

the gematria of Kesser.

And in that year itself, his birth was on the twentieth of Cheshvan,

and twenty in gematria is Kesser³⁹,

and also the letter Chaf of Cheshvan alludes to Kesser,

for the letter Chaf also alludes to Kesser⁴⁰,

as explained in many places⁴¹.

In this one sees the common denominator between the two ushpizin –

that both have a connection to the sefirah of Malchus and the sefirah of Kesser.

And the common denominator between them is most emphasized in the famous sicha of the Rebbe, may his soul rest in Eden⁴²,

who said that his students are his emissaries to bring down Mashiach,

to wage war against those "who have reproached the footsteps of Your anointed"⁴³,

and called them "the soldiers of the House of David",

and connected this with the statement of our Sages, may their memory be for a blessing⁴⁴, "whoever goes out to the war of the House of David writes a bill of divorce for his wife".

In this sicha, the connection of the Rebbe, may his soul rest in Eden, with King David is clearly and openly brought out...

To the extent that those who go on his mission for the war of Hashem,

are those who go out to the war of the House of David!

In addition to this common denominator,

one must, however, also have, as mentioned,

the matter in which they both differ from each other,

to the extent that it appears like a contradiction,

and from this emerges a very great lesson and in a very great addition.

And also the contradiction

(just like the above common denominator)

must be something understandable and simple, visible to all.

And as is understood from the fact that at Simchas Beis HaSho'eivah the women and the people were seeing and hearing⁴⁵ –

consequently, they are all related to the content of the matter.

And in particular, the Sages said⁴⁶: "Whoever has not seen the Rejoicing of the Water-Drawing has never seen joy in his life."

The emphasis in this matter is not on participation in the joy,

but rather on seeing

(seeing) –

from which it is understood

that even the women and the people who are merely onlookers also have the entire matter.

And from all this it is understood

that just as it is regarding the common denominator,

that even those who do not understand the matter,

but only hear what the Rebbe, may his soul rest in Eden, said about "all who go out to the war of the House of David,"

immediately see the common denominator,

so too regarding the contradiction,

that it must be understood by each and every one.

The explanation of this is:

When one looks into the chronicles of the lives of King David and the Rebbe, may his soul rest in Eden,

one immediately sees an obvious contradiction between them.

In the chronicles of the life of David, the matter of "you have shed much blood"⁴⁷ occupies a primary place:

This was indeed a matter in holiness,

but within holiness itself, it was the movement of war,

and in a manner of much bloodshed.

To the extent that although David prepared the entire Holy Temple,

and as King Solomon said at the time of the building of the Holy Temple

(as stated in the haftarah of the second day of the festival of Sukkot)

"And it was⁴⁸ with the heart of David my father to build a house for the Name of Hashem, the God of Israel,

And Hashem said to David my father: Because it was with your heart to build a house for My Name, you did well that it was with your heart; only you shall not build the house, for your son who will come from your loins, he shall build the house for My Name,"

and the reason for this is as it is stated in the verse:⁴⁹ "You have shed much blood and have made great wars; you shall not build a house for My Name, for you have shed much blood upon the earth before Me.

Behold, a son is born to you; he shall be a man of rest...

Solomon is his name, and peace and quiet I will give to Israel in his days.

He shall build a house for My Name, etc."

That is, although with David the matter of the Temple was a most primary matter,

to the extent that he prepared the entire Holy Temple, "And David prepared abundantly before his death,"⁵⁰

and in a manner of "the hand of Hashem was upon me, He made me understand,"⁵¹ –

nevertheless, the matter of "you have shed much blood" outweighed.

And the matter

(that David was a man of war)

was also noticeable in the eyes of flesh in his externality,

in that David was "ruddy,"⁵²

and the reason for this is

(as the commentators explain⁵³),

because the color "red" is connected to "much bloodshed,"

and the matter of much bloodshed means to transform the blood for good,

to extract the blood of the other side and make from it blood of holiness.

As explained⁵⁴ regarding the matter⁵⁵ that Jerusalem was built only from the destruction of Tyre.

But when it comes to the matter of the Rebbe, may his soul rest in Eden, we see the opposite:

His name by which he was called in the Holy Tongue was "Shalom Dovber,"

that is,

these are two names that have an order,

and the order is

(as was established by those who gave the name),

that the name "Shalom" comes first.

And the matter of "Shalom" is precisely the opposite of "war,"

the opposite of "much bloodshed"!

And the emphasis in this is even greater:

There can be a reality of absence of war in a case where there is initially no possibility for any war. But the matter of "Shalom" means that it is a state where one must create a "peace,"

and without it there would be an absence of peace. Here it is emphasized even more how much this is the opposite of the conduct of "much bloodshed,"

that even though there may be a possibility for it –

nevertheless, one is in a state of peace.

And it can be said,

that the emphasis is brought out even more according to the second name of the Rebbe, may his soul rest in Eden –

which is "Dov."

And the nature of a bear is

(as discussed at length in previous years⁵⁶)

as the Gemara says:⁵⁷ "Its flesh is thick like a bear,"

and the matter of "flesh" alludes to the "matter" of the body⁵⁸ –

and in this is the innovation,

that even when speaking about the matter of the body, with which there can be a reality of war,

nevertheless, the action with it is in a manner of peace.

And according to the well-known teaching of the Baal Shem Tov⁵⁹ on "When you see the donkey of your enemy, etc.,"⁶⁰

that this refers to the matter of the body which can be a reality of "your enemy,"

and the purpose of the service is that it should be "you shall surely help him,"

to make peace with the body and transform it to holiness.

And on the contrary –

through this there is an additional increase in holiness,

as is known⁶¹ regarding the matter of "and much produce comes by the strength of the ox,"⁶²

that specifically the matter of "ox,"

the animal soul,

has the great strength,

which is with greater intensity and greater power.

And as we see simply regarding the joy of the festival

[which also exists on Chol Hamoed,

as the ruling of the Alter Rebbe⁶³),

that "there is no joy except with meat,"⁶⁴

and this does not mean poultry, but specifically the meat of an animal

(ox) –

from which we see,

how the mitzvah of joy of the festival is fulfilled specifically through physical meat.

Furthermore:

The better

(physically)

the meat is –

the greater the mitzvah!

And as the ruling in Shulchan Aruch Yoreh Deah⁶⁵,

that regarding all matters of holiness, one must bring them from the choicest, the finest, and the most beloved, etc.

And particularly in our matter,

when one needs to elicit in a person a movement of joy,

we see simply,

that the more the meat is "fat" and finer and more choice –

the greater is the joy that comes through it.

[And likewise regarding "wine,"

which in this time the main joy is with wine⁶⁶ –

that in order for the joy to be greater, one must have aged and choice wine, etc.]

And from all this it is understood in our matter,

how the "Shalom" acts upon the "Dov,"

that the "flesh" should be in a manner of "peace" and with it one should fulfill a mitzvah. And as it was in the time when the Holy Temple stood,

that the matter of "there is no joy except with meat" is with the meat of peace-offerings,

which are called "shlamim" (peace-offerings) because they make "peace between the altar, the priests, and the owners

(according to Rashi's explanation).⁶⁷

And from the prince of the generation whose name is "Shalom Dov" it also extends to the entire generation,

that the "flesh" of the entire generation becomes like "the flesh of peace-offerings,"

in a manner of peace.

And from all the above we see the contradiction and the different and opposite common denominator between the two guests.

And this is also seen openly in several details of the chronicles of their lives –

and here only the most famous and obvious details were mentioned.

The lesson from this:

The lesson that we have from the fact that both guests are related to the matter of kingship and the matter of the crown, is,

based on the statement of the Sages of blessed memory⁶⁸: "The king said: Uproot the mountain," which the Gemara brings regarding the building of the Holy Temple.

And from this it is understood regarding the other details that emerge from this principle.

And from this it is understood,

that the content of crown and kingship is –

that this is a special strength that nothing can oppose.

Furthermore:

The action of kingship and crown is not in a manner of coercion,

but rather "and His kingship they accepted upon themselves willingly,"⁶⁹

this is an action that is with the will of the recipients.

And this has a special connection to the joy of the festival of Sukkot:

The joy of the festival of Sukkot is the revelation of the "make Me king over you" of Rosh Hashanah,⁷⁰

and therefore it becomes a matter of joy

[to the extent that it is a double joy,

"Israel shall rejoice in its Maker"⁷¹ and "Hashem shall rejoice in His works,"⁷²

as explained in Likkutei Torah,⁷³],

because the acceptance of the kingship on Rosh Hashanah is "with will,"

only that the joy then is in concealment,

as it is written:⁷⁴ "and rejoice with trembling,"

and on Sukkot the joy comes out into revelation.

And from this it is understood,

that the lesson regarding the joy of this day, which is related to crown and kingship, is –

that the joy must be in such a manner that nothing should oppose the joy.

And in continuation of this, the special lesson from the two modes of service of King David and the Rebbe, may his soul rest in Eden, emerges:

When one goes out into the street,

and one needs to make the street dance –

there can be two matters that one may encounter in the street:

There can be a matter with which one must conduct oneself in a manner of peace,

and a matter with which one must conduct oneself in a manner of "much bloodshed."

And regarding this, the lesson is –

one should act in both directions as required.

And in general, this is the difference between the manner in which one must effect joy in oneself,

and the manner in which one must effect joy in another:

When it comes to effecting upon oneself to be in a state of joy –

the "clever one" interferes and begins to throw in matters regarding the Rejoicing of the Water-Drawing, that it is enough how much he danced in the past, or it is enough how much one danced the first hour or the first two hours, and "until when,"

and "what is all the fuss,"

and that "one has already fulfilled according to all opinions"...

And especially when he is "thick with flesh,"

he has "a lot of meat" and it is difficult for him to dance,

because he needs to lift so many pounds

(pounds)

of meat...

If he were a "thin one" and a "short one" and a "small one,"

he would only need to lift that many pounds of meat:

But when he is "thick with flesh" –

how much is there to wage war and to torment his spiritual powers to lift so much meat!

And since all this is the claim of the evil inclination –

the lesson regarding this is –

that there must be the matter of war,

for "a person should always incite, etc.,"⁷⁵

as explained in Tanya,⁷⁶

to the extent that there must be the matter of "he should remind him of the day of death,"⁷⁵

and this is the matter of "much bloodshed"!

However, when it comes to effecting joy upon another Jew –

then there must be the matter of pleasant ways and ways of peace!

And it is known the saying of the Rebbe, my father-in-law, the leader of our generation,⁷⁷

that one should use one's fingernails only regarding oneself, but not regarding another!

That is, although fingernails are indeed a sign of completeness of growth,⁷⁸

but regarding using them –

one may not do so regarding another Jew,

there must be "the right hand draws near,"⁷⁹

and a method of peace.

And likewise when the other is "thick with flesh" and it is difficult for him to dance –

there must be the matter of "Shalom Dov,"

to effect upon him specifically in a way of peace!

That is, although superficially the other is in a state of "thick with flesh,"

a state where one must go with him in a strict manner –

one says that this is contrary to the Shulchan Aruch!

And as explained in the Shulchan Aruch⁸⁰ the greatness of the virtue of love of Israel,

and the Alter Rebbe elaborates even more⁸¹ regarding this mitzvah,

in the greatest, deepest, and broadest manner.

And this is the unique innovation of this night –

when the guests are King David and the Rebbe, may his soul rest in Eden:

According to human nature,

the two movements of "much bloodshed" and "peace" are, superficially,

opposite matters.

But on this night, one has the strength to act in both opposites.

And on the contrary:

Since the two movements are connected

(as mentioned)

with effecting joy in oneself and in others –

the two matters become one thing.

For the joy of another Jew adds to one's own joy,

to the extent that they become one reality of joy,

and as the Rambam rules⁸²

(as discussed many times)

that true joy is specifically when one includes others in one's joy!

That is, if a Jew dances and celebrates the Rejoicing of the Water-Drawing,

and the Jews around him and the street around him do not celebrate the joy –

he cannot have true joy! In order for there to be true joy, it must be with the participation of many people,

and the more people, the more joy.

And here we see the unique innovation of the night of Hoshana Rabbah:

Although this is a time when one must do the joy quickly

(because one must do other matters,

as discussed at length),

nevertheless, on this night one can dance over from the pole of "much bloodshed" to the other pole of "peace,"

and have both matters in perfect completeness.

And then one also has time to recite Tikkun and recite Tehillim,

and also eat sweet apples...

And as was the custom in the past in synagogues in Israel,

that on the night of Hoshana Rabbah, the gabbaim

(between one book and another, etc.)

would distribute sweet apples to all who recited Tehillim or those present in the synagogue, etc.

Now, since everyone is meticulous to eat specifically in the sukkah,

consequently, it is not possible for the eating to be in the synagogue;

but this is no contradiction that the gabbaim should give out money from the communal fund and distribute to the people a sweet apple,

and afterwards,

when one comes home,

one will dip it in honey and eat it in the sukkah,

and have the fulfillment of the entire matter in the manner that one does on Rosh Hashanah!

If one considers this as a "witticism," I do not object,

as long as it should be a good and sweet year in a simple sense,

below ten handbreadths.

The connection of all the above with today's lesson in the weekly Torah portion,

will be understood based on what was discussed last year,

when there was the same lesson,

and it has already been printed.⁸³

And one can also connect this with today's lesson in the Rambam and with the Song of the Day that the Levites would recite on the seventh day of Sukkot.

The chapters of today's lesson in the Rambam discuss the laws of meal-offerings,

and more specifically in the first chapter.⁸⁴

And the unique matter in this will be understood based on what was explained yesterday:

It was discussed yesterday,

that one of the lessons from the laws of the sin-offering of a bird

(the Rambam lesson of yesterday⁸⁵)

is connected with the fact that the sin-offering of a bird is

(sometimes)

a matter of "a sliding-scale offering,"

that is, the bird is brought by one who is obligated to bring an animal,

only because he is poor, he brings a bird.

And in the language of the verse:⁸⁶

"And if his means do not suffice for a lamb, then he shall bring... two turtledoves or two young pigeons, etc."

And this matter means,

that more Jews were given

(also the poor)

the possibility to bring the offerings,

and through this, even more Jews are included in the same matter,

and the Almighty says,

that this poor person accomplishes with a bird offering the same as the rich person accomplishes through an animal, etc.

And in continuation of this, it can be said,

that this comes even more when discussing the laws of meal-offerings.

The law regarding a sliding-scale offering is,

in the language of the verse:⁸⁷ "And if his means do not suffice for two turtledoves, etc., he shall bring his offering... a tenth of an ephah of fine flour, etc.,"

that is, through a meal-offering, one also includes such a poor person who is in a state of "extreme poverty,"

and cannot afford even a bird offering.

And it is said,

that this poor person accomplishes with his meal-offering what another accomplishes through an animal and a bird, etc. –

and in the language of the Mishnah at the end of Menachot: "It is said regarding a burnt-offering of an animal, 'a fire-offering, a pleasing aroma,' and regarding a burnt-offering of a bird, 'a fire-offering, a pleasing aroma,' and regarding a meal-offering, 'a fire-offering, a pleasing aroma' –

to tell you,

one who increases and one who decreases are equal, provided that he directs his heart to Heaven!"

It thus emerges

that the study of the Rambam lesson of Hoshana Rabbah is –

how one must draw in a multitude of Jews into the same matter.

For this is connected with the entirety of the matter of the festival of Sukkot:

Regarding the sukkah, our Sages said⁸⁸ “All of Israel are fit to sit in one sukkah,”

which means

(as explained elsewhere⁸⁹)

that the essence of the sukkah is the unity and inclusion of “all of Israel.”

For the essence of the sukkah is a proximate encompassing light that has a connection to those encompassed,

unlike a general encompassing light that is detached from those encompassed by it.

And this is understood from the fact that there is a condition in the sukkah that it must be in a manner that “his head, most of his body, and his table”⁹⁰ of a person should be encompassed by the sukkah.

And even more so, it is proven from the law⁹¹ “A sukkah that is higher than twenty cubits is invalid,”

because above twenty cubits the eye does not have dominion over it –

for if it were a “general encompassing light,”

it would have no connection to “dominion of the eye,”

consequently it is proven from this that it is a proximate encompassing light.

And nevertheless, it is said

that “all of Israel” are close and united with one another to such an extent,

that they can all have one “proximate encompassing light.”

And the same matter is also found in the mitzvah of the Four Species:

It is known what the Midrash says,⁹²

that the Four Species correspond to the four types among Israel –

the etrog, which has taste and has fragrance, corresponds to those who have Torah and good deeds in their hand,

and the lulav and hadas correspond to those who have half of this,

and the aravah, which has neither taste nor fragrance, corresponds to those who have neither Torah nor good deeds in their hand,

which is the matter of “poverty” in spirituality.

And the novelty of this mitzvah is,

that one takes all four and makes them into one single mitzvah.

And as explained elsewhere⁹³ that this is the precise meaning of the language

(which is connected with the mitzvah of the Four Species)

“in one bundle,”

for seemingly:

since it is said that one makes them into a “bundle,”

why is it necessary to add the word “one”? If it is not “one,” then it is not a “bundle”?!

The explanation of this is

(regarding the mitzvah of the Four Species),

that the novelty here is not only that one binds separate things

(the Four Species),

but that they become one reality.

And this is also reflected in the revealed aspect,

in that the Rambam rules in Sefer HaMitzvot⁹⁴,

that the conclusion is not in accordance with the opinion of those who hold that the mitzvah of taking the Four Species is four separate mitzvot that are taken together,

but rather it is one mitzvah!

And as the Rambam brings there several examples of mitzvot that come together but are separate mitzvot,

and he explains that the mitzvah of the Four Species is different,

and it is one mitzvah.

And it is implied from the words of the Rambam that according to logic there would be room to say that these are indeed four separate mitzvot,

but from the language of the verse it is proven that it is one mitzvah.

Here too, there is the same matter of the inclusion of all Jews.

And with special emphasis, this matter stands on Hoshana Rabbah –

the day when one studies in the Rambam about the laws of the meal-offering,

which has a connection to “poverty.”

The essence of Hoshana Rabbah is, as its name implies, after the “Hoshana” which is the “aravah.”

That is, one reaches a level that is not an etrog,

and not even a lulav or hadas

(which has one virtue),

but specifically an aravah,

which has neither taste nor fragrance. And from this “Hoshana” one makes a “Rabbah,”⁹⁵

a multitude of lights,

“as the advantage of light from darkness and the advantage of wisdom from folly.”⁹⁶

This is the novelty of Hoshana Rabbah:

Since one is already at the conclusion and seal of the festival of Sukkot,

one must add

(ascend in holiness)

in the unification and drawing close of Jews –

even after having included on the previous night those who have a connection only to the bird-offering,

one must complete on this day and also include those who can bring only a meal-offering of fine flour,

the poorest of the poor.

And through the fact that one also effects the “Hoshana,” it becomes a matter of “Rabbah,”

as above.

For specifically through “as they afflicted him,”⁹⁷

with hard labor,

until “they groaned,”⁹⁸ –

from this comes “so did they multiply and so did they spread out.”⁹⁷

And this has a connection also in the present time,

as explained by the Alter Rebbe in Torah Or,⁹⁹

that the hard labor in the present time is in “clarification of the halachah” –

in this too there is the same order,

that through the toil in this in a manner that leads to “they groaned,” the clarification of the halachah comes in a manner of “so did they multiply and so did they spread out,”

for specifically from “He has made me dwell in darkness”¹⁰⁰ one comes to the clarification of the halachah,

as explained elsewhere.¹⁰¹

And just as it was in the redemption from Egypt,

in the days of your going out from the land of Egypt,

so too will it be in the future redemption,

as he explains in Torah Or there,

that the second ascent from Egypt,

about which it is written “and I will surely bring you up also,”

is the future redemption that will come very soon,

through Mashiach our righteousness.

Another matter that we find in today’s lesson in the Rambam:

Regarding libations, the Rambam rules¹⁰² “Libations that were sanctified in a service vessel and the offering became invalid,

if it became invalid at the slaughter, the libations were not sanctified to be offered,

if it became invalid from the reception onward, the libations were sanctified to be offered,

for the libations are not sanctified to be offered except at the slaughter of the offering. And what shall be done with them,

if there was another offering slaughtered at that time, they shall be offered with it...

In what case are these things said? In a communal offering, because the mind of the court makes a condition upon them”

[and as the Gemara¹⁰³ explains,

that the mind of the court makes a condition that “if they are needed, they are needed, and if not, they shall be for another offering”],

“but in an individual offering, these shall not be offered with another offering.”

From this halachah in the Rambam as well, an emphasis comes to the aforementioned matter,

that on this day one must draw in every Jew into the joy.

The Rambam says here that “the libations are not sanctified except at the slaughter of the offering,”

and the law is that “from reception onward is the service of the priesthood,” unlike slaughter which is valid by a non-priest;¹⁰⁴

it follows,

that every offering,

a communal offering

(and even the offerings of Yom Kippur)

etc. –

all become sanctified through a “non-priest.”

But in addition to this detail –

one sees in this law a wondrous matter.

In general, it is known,

that it is easier to bring together separate individuals,

for although each one has separate opinions,

“their opinions are not equal,”¹⁰⁵

nevertheless he is only an individual –

than to bring together one community with another community.

One sees simply,

and it is understood intellectually,

that since this is a community and that is a community,

and “each river follows its own course,”¹⁰⁶

each community has its own approach –

bringing together one community with another is an incomparably difficult thing.

And here the Rambam rules,

that when libations remain from one communal offering,

the mind of the court makes a condition,

that they may be used for another communal offering!

And on the contrary:

When libations remain from an individual offering,

the same individual,

cannot use them for another offering that he brings;

and specifically regarding a community it is said “the mind of the court makes a condition upon them”!

The matter of “the mind of the court makes a condition upon them” is a principle in many places in the Torah;

but the Rambam brings it with emphasis specifically in this matter.

The explanation of this is,

that the court initially stipulated a condition,

that although the libations are initially brought for one communal offering,

which is connected with a specific matter and a specific community

[and as is known,¹⁰⁷

that there can be a communal offering from each and every tribe individually,

for each tribe has its own separate path,

both physically,

and (even more so) spiritually¹⁰⁸],

nevertheless, the same libations may be brought with another communal offering!

That is, although seemingly it would appear that for an individual it is easier to transfer his libations from one offering to another –

the Rambam says:

No! The Torah says,

that the law is,

that specifically when it is a communal offering,

since a community is entirely subject to a court,

the mind of the court makes a condition,

and one offers the same libations from one communal offering for another communal offering.

From this comes a wondrous and unique lesson in the matter of love of Israel:

The matter of love of Israel does not mean only that there should be “and you shall love your fellow as yourself”¹⁰⁹ in the singular,

but even when Jews are divided into ten general types,

ten categories of “community,”

“your heads,”

“your tribes” until “your woodcutters,”

and “your water drawers”¹¹⁰ –

there must be unity among all these communities.

Moreover:

Among the types there are those that are a community,

and here there are those that cannot be a community¹¹¹ –

which separates them even further,

and nevertheless it is said,

that all of them must be “standing all of you before Hashem your God”¹¹¹!

And regarding this, there is also the division regarding the tribes,

as brought above that the Gemara says in Horayot,¹¹²

that there can be a situation where each tribe brings a bull by itself,

for each tribe is a “congregation” by itself.

And this is the novelty in today’s lesson in the Rambam –

that one must unify all the “congregations”!

For truly the matter

(that love and unity of Israel means not only between individuals,

but also between “communities”)

is also a preparation for the future redemption:

The future redemption that will come will come through the nullification of the cause of the exile,

for at that time

(at the time of the destruction)

they were engaged in Torah and in all matters,

but the exile was because there was the opposite of the unity of Israel.¹¹³

Consequently, it is understood why the future redemption is connected with a strengthening in love and unity of Israel,

and in the language of the verse¹¹⁴ “a great congregation will come here.”

It is thus understood,

that “a great congregation” does not mean a “congregation” of one tribe or two,

but rather it means all tribes,

all “congregations” and “communities” –

that all of them must and will become one “congregation,”

“congregation” in the singular and “great” in the singular.

And this also corresponds with the well-known saying of the Alter Rebbe,¹¹⁵

that the essence of Chabad Chassidut is not for a specific type of Jew and the like

(one community) –

but rather it is for the entire congregation of Israel,

for the ultimate intention is that there should be “may your springs spread forth outward” in a manner of “they will be sustained from it,”¹¹⁶

so that it should reach all Jews.

For when all Jews are “sustained” from one thing,

and in a manner that “blood and flesh become as his flesh,”¹¹⁷ –

they all become one “great congregation”!

That is, that “from it,”

from the “approach” that is seemingly only one approach,

becomes “they will be sustained” for all Jews,

in a manner of “you will be gathered one by one,”¹¹⁸

until all of Israel entirely become in a manner of truly identical.

Regarding the song of the day –

and with an introduction:

That which was discussed yesterday,

that the song of the day of yesterday

(the fifth day of Chol HaMoed)

is the matter of “I removed his shoulder from the burden,”¹¹⁹

and the song of the day of the following day is “all the foundations of the earth will be shaken”¹²⁰ is specifically if Shabbat does not fall during Chol HaMoed,

but “and if Shabbat falls on one of them, ‘they will be shaken’ is postponed”

(as the Gemara says¹²¹),

which means

(according to Rashi’s explanation)

“that it is the last song and it is postponed because on the first day of the week they said a song that was fitting to be said yesterday, since one does not skip the order of the song,

and on the second day of the first day of the week,

it turns out that the last one is postponed.”

According to this, it follows,

that in this year, when the first day of Chol HaMoed was on Shabbat,

the song of the day of Hoshana Rabbah is “I removed his shoulder from the burden,”

consequently it contains all the details that were discussed yesterday at length.

However, one must note,

that there is also room to explain yesterday the song of the day of the fifth day of Chol HaMoed

(and likewise on the previous days),

as was explained on the previous nights:

That the order is postponed when Shabbat falls during Chol HaMoed,

is only regarding the song of the Levites,

because the Levites could not say two songs simultaneously,

consequently on Shabbat they had to say the song of the day of Shabbat,

and this postponed the song specific to Chol HaMoed

(which consequently is pushed off);

But regarding the prayer of each and every one of Israel,

when each one says the song of the day,

or as it is in the time of exile and in the diaspora,

when the “and we will render [the prayer of] our lips instead of bulls”¹²² is enacted –

in such a case one has the choice to say both songs,

and one need not postpone the song of Chol HaMoed because of the song of Shabbat!

And similar to the custom of Israel that my revered father-in-law, the Rebbe, instituted,¹²³

that on Shabbat Rosh Chodesh

(and likewise on Shabbat Chol HaMoed and the like),

when publicly and communally only the haftarah of Shabbat Rosh Chodesh is said

(or Shabbat Chol HaMoed Sukkot) –

nevertheless, the individual

(at the time of the reading of the weekly portion)

must say the haftarah that is connected with the weekly portion.

That is, although the Mishnah explicitly says¹²⁴ that “they interrupt,”

that on Shabbat Rosh Chodesh and the like one interrupts the order of the haftarah –

this is only regarding the public reading due to the burden of the community,

but regarding the service of each individual, one can have both things.

On the other hand,

since in practice the entire matter of the song of the day is connected with the song of the Levites,

and in practice the song of the Levites, fixed as in this year on this day, was not the matter of “they will be shaken,”

but rather the matter of “I removed his shoulder from the burden,”

let us speak about the matter of “I removed his shoulder from the burden.”

And this reasoning is relevant to our matter –

for we are speaking about matters that are connected with the good of Israel:

Although the matter of “all the foundations of the earth will be shaken” is also connected with a lofty matter,

as Rashi says “that it is written¹²⁵ in it ‘the poor and the needy, justify them’ – these are the tithes” etc. –

since, however, we are about to speak about a matter that is connected with the redemption,

we will speak about “I removed his shoulder from the burden.”

For through speech about this matter, one effects that it should ultimately be actualized in practice,

and as is known that every word of a Jew according to Torah makes an impression

(as he brings in Tanya¹²⁶ from the Zohar¹²⁷) –

therefore, both yesterday we inclined and spoke about “I removed his shoulder from the burden,”

and today we will speak about “I removed his shoulder from the burden.”

The explanation of this is,

as Rashi interprets,

“These are words of consolation,”

and he elaborates “and it is written in this psalm ‘I am Hashem your God, who brought you up from the land of Egypt; open your mouth wide and I will fill it,’”

which includes the emphasis that was discussed yesterday that “who brought you up” is “from the land of Egypt,”

that is, the ascent is effected through the land of Egypt¹²⁸

(as understood from what is explained in Torah Or¹²⁹ regarding the matter of “and I will surely bring you up also”¹³⁰),

“and the end of the psalm ‘and He fed him with the fat of wheat etc.’”

And incidentally –

the resolution was also found in what was discussed on the previous nights¹³¹ regarding whether the Levites recited only the verses that the Gemara brings or the entire psalm –

from what Rashi says in his commentary regarding the matter of "all the foundations of the earth are shaken" –

"and they recite the entire psalm".

And to conclude with a good matter,

with the matter of "for Your salvation we hope all day" –

may it be His will that this come in immediate proximity and speedily in our very days,

that there should be the "One who brought up from the land of Egypt",

for "as in the days of your exodus from the land of Egypt I will show him wonders"¹³²,

and very soon,

speedily in our days.

And even in the final days of exile, "open your mouth wide and I will fill it" should be fulfilled,

in addition to the interpretation that "it is written regarding words of Torah"¹³³,

in a manner of "a matter does not depart from its plain meaning",

in children, life, and ample sustenance.

One should receive the "notes" and the like on Hoshana Rabbah,

it should be "and I will fill it",

and moreover –

"open your mouth wide",

and consequently there will be "and He fed him with the fat of wheat and with honey from the rock I would satisfy you" in the final days of exile,

and Jews will make from this spirituality,

as the saying of the Alter Rebbe¹³⁴ that the Almighty gives Jews physicality and they make from physicality spirituality,

which is therefore understood,

that the more physicality one has,

in quantity and quality,

the spirituality also becomes in such a manner.

One should have simply the good notes¹³⁴ for children, life, and ample sustenance,

and in all of them, ample,

all the more so good notes in all spiritual matters –

a year of Torah and a year of prayer,

until the beginning of the letters of the alphabet,

a year of light and a year of blessing and a year of redemption,

speedily in our very days,

and in our time.

After reciting Tehillim, the Rebbe shlita said:

Just as last year¹³⁵,

so too now they will distribute to each one,

through the tanks,

a dollar to give for charity.

May it be His will that this too should add to the blessing of the Holy One, blessed be He, in all that is needed,

until the primary blessing that is opened specifically through charity,

"great is charity, for it brings the redemption near"¹³⁶,

the true and complete redemption through our righteous Mashiach,

speedily in our very days.

The Rebbe shlita distributed to the "tanks" (may they live) dollars –

to distribute to each one a dollar for the purpose of giving to charity.