English translation — שיחת ליל שמחת תורה, קודם הקפות ה'תשמ"ה.

His Holy Presence the Rebbe, may he live for many good years, said:

Someone should make Kiddush and be motzi everyone who did not hear Kiddush so that they can say L'Chaim.

Afterwards he began to sing the Hakkafos melody of his father, of blessed memory.

On Shemini Atzeres there must be even more joy than on the other festivals,

and also more joy than on the seven days of Sukkos that precede it:

Every Yom Tov is called "Festivals for joy",

as we say in the Yom Tov prayer and in the Kiddushim. However, within this itself, the festival of Sukkos is more distinguished in the matter of joy than the festival of Pesach and the festival of Shavuos,

as we see from the fact that on Sukkos we add, in addition to "Festivals for joy", also "the time of our joy"¹,

whereas on Pesach we say "the time of our freedom",

and on Shavuos — "the time of the giving of our Torah"².

And as it is written³, specifically regarding the festival of Sukkos: "And you shall rejoice in your festival, and you shall be only joyful."

And according to the Torah's command of "we ascend in holiness"⁴, it is understood that on Sukkos itself there must be an increase in joy from day to day,

because if one is satisfied only with joy like the previous day and does not add in joy,

then he indeed fulfills the command of "And you shall rejoice",

but not the command of "we ascend in holiness".

And accordingly, it follows that on each day of Sukkos there must be a more elevated joy than on the day before it — the second day more than the first day,

the third day more than the second day,

the fourth day more than the third day, etc.

etc.

Until on Shemini Atzeres,

which comes in sequence after the seven days of Sukkos

(regarding the obligation of joy⁵),

as its name implies — Shemini Atzeres

[and only regarding PZR KShB is Shemini Atzeres a festival in its own right⁶]

— there must be even more joy than on all the seven days of Sukkos that precede it,

and in the diaspora, the ninth day — Simchas Torah

(tonight)

— then there must be an elevation in joy even relative to Shemini Atzeres,

in accordance with the command "we ascend in holiness".

It follows that on Shemini Atzeres and Simchas Torah there must be more joy than on all the seven days of Sukkos that precede them,

when there is already more joy than on the other festivals,

Pesach and Shavuos.

The superiority of Shemini Atzeres over the seven days of Sukkos that precede it and over all the festivals — is emphasized in its essence and its very name "Shemini Atzeres":

The entirety of the perfection of the order of the chain of descent is expressed in seven — the seven days of building,

the seven days of the encompassing,

the seven days of Bereishis,

because from the side of the six days of creation there was still a deficiency in creation. "The world was lacking rest,

Shabbos came, rest came"⁸,

meaning that the seventh day completed the creation. It follows that the perfection of the work of creation,

including the matter of man's service in the work of creation through which he becomes a partner with the Holy One, blessed be He, in the work of creation⁹,

is expressed in seven.

And accordingly, it is understood regarding every particular matter — that its complete building consists of seven,

the seven days of building of that particular matter.

In addition to this, there is the matter of the eighth,

whose essence is not a part of the perfection of the thing

(which consists only of seven),

but rather he is the guardian of the encompassing,

as explained in the responsa of the Rashba¹⁰,

and at length in Chassidus¹¹.

That is, the matter of the eighth is,

that it guards the seven days of the encompassing

(since it is higher than them, it can guard them),

so that there should be no touch, no decline, and no weakness, etc.

And accordingly, it is understood regarding the seven days of the festival and Shemini Atzeres:

In addition to the fact that Shemini Atzeres is a continuation of the seven days,

it is also a matter in its own right, higher than the seven days,

and therefore it can be the guardian of the encompassing of the seven days of the festival,

so that they accomplish what a festival must accomplish.

What must a festival accomplish?

The Alter Rebbe explains in Likkutei Torah on our parshah

(Parshas Berachah)¹²,

that from each festival is drawn down

(in a general and equal manner from each festival)

until the next festival,

and from this it is understood that regarding the particular matter of each particular festival,

it is drawn down until the same festival in the following year.

That is, from Pesach it is drawn down until Pesach in the following year,

from Shavuos — until Shavuos in the following year,

and from Sukkos — until Sukkos in the following year.

The meaning of this is not that the festival has the power to draw down only for one year and no more,

in truth it has the power to draw down ad infinitum,

but then it would only draw down as much as it possesses

(for it cannot draw down what it does not have),

in the following year there could be no addition in this matter from the aspect of "we ascend in holiness".

Therefore, Hashem arranged that from this festival, the influence extends only until the next year,

in order to give an opportunity that in the next year there should be "ascending in holiness" and that an influence higher than the previous year should be drawn down.

And regarding this, it is also understood

(in particular — within one year)

concerning the ascent in holiness on Shemini Atzeret and Simchat Torah relative to the seven days preceding them and relative to the joy of the other festivals — that although the joy of the seven days of the festival and of the other festivals has the power to be drawn infinitely,

afterwards comes Shemini Atzeret and Simchat Torah,

when one must add even more in joy in a manner higher than the seven days preceding them and the other festivals,

in accordance with the command "ascending in holiness."

And this is similar to what applies regarding the Shabbat candles:

Regarding the Shabbat candle that Sarah our mother

(and after her — Rebecca our mother)

lit, it states in the Midrash¹³,

brought in Rashi on the Torah¹⁴

(the plain meaning of the verse)

— that there was a "candle burning from Shabbat eve to Shabbat eve."

The question arises

(similar to the above regarding the influence of each festival to the next year):

A "candle burning from Shabbat eve to Shabbat eve" is indeed a miracle

(only a miracle that became habitual for her,

that each Shabbat candle lit for her throughout the week until the following Shabbat eve),

because according to nature, a candle burns only a short time,

and according to halachah¹⁶, the definition of the candles is that they should burn — so if with Sarah's Shabbat candles there was already a miracle,

why did it only last until the following Shabbat eve and not further?

This will be understood by prefacing the same question regarding the Chanukah candles:

The Gemara¹⁶ relates that the miracle of Chanukah consisted of the fact that "when the Greeks entered the Sanctuary, they defiled all the oils in the Sanctuary, and when the Hasmonean kingdom grew strong and defeated them, they searched and found only one cruse of oil etc.,

and there was only enough in it to light for one day,

a miracle was performed with it and they lit from it for eight days,"

and it is explained¹⁷,

that the reason the miracle lasted specifically eight days,

is because it took time "until they crushed olives and produced pure oil."

One must understand:

Since "a miracle was performed with it" so that the candles burned more than they should have according to nature — why did the miracle last only for eight days until they made more oil, and not further?

For it is known the greatness of the concept of a miracle,

as it is written¹⁸ "I will surround my miracles on the mountains,"

"a congregation on the hill"¹⁹,

that a miracle is higher than other matters,

just as a mountain is higher than a plain and all the more so higher than a valley.

In simple terms:

Even when one stands at a distance, one can see a mountain

(unlike a plain place,

and all the more so a valley).

And so is the superiority of a miracle over nature — and simply:

When it comes to the natural way of the world, which follows its course,

which "will not cease"²⁰,

it is harder to effect in people that this was created and comes from the One Above,

and one needs proofs and explanations etc.,

and even if one explains to him that the One Above created the laws of nature — he can argue with this and ask questions,

and in all the ways that exist not to accept this:

However, when he sees a miracle — even if he stands "at a distance,"

he sees simply and openly that this comes from the Creator and Director of the world,

and this reveals to him that there is a Supreme Being who created both miracles and customs and laws of nature.

And since in the miracle of Chanukah a miracle occurred with the oil,

that it burned for more days than it should according to nature — this is indeed the greatest superiority — why did it last only for eight days until they made oil according to nature?!

The explanation of this is:

The miracle of the cruse of oil could certainly have lasted infinitely

(since it is a miracle of the Holy One, blessed be He, who is infinite).

But however great the miracle of the cruse of oil was — the One Above wanted that an "I" should add to this.

And therefore Hashem arranged that the miracle should last only eight days,

so that afterwards a Jew should add to it — by doing that also from natural oil,

prepared by a human being in a natural way through weekday labor with all its details,

one should kindle the Menorah in the Holy Temple and from it light goes out to the entire world²¹,

through the windows that were "transparent sealed"²² — "transparent from the outside and sealed from the inside"²³,

the windows in the Holy Temple were "narrow on the inside and widening outward so that the light should go out from the Sanctuary to illuminate the world"²⁴.

This is an addition and an elevation that comes regarding the miracle of the flask of oil — that also from natural oil prepared in a natural way from worldly matters,

one should illuminate the entire world!

And regarding this there is also the explanation concerning the miracle of "a lamp burning from Sabbath eve to Sabbath eve" in the Shabbat lamp of Sarah

(and Rivkah):

Certainly the miracle could have lasted longer than a week,

until infinity,

because every mitzvah is from the term tzavta and connection²⁵ with the Most High who is infinite.

Rather the intention is that each week there should be an addition and ascent in holiness. Therefore it was "a lamp burning

(only)

from Sabbath eve to Sabbath eve",

and since during the week she became more connected with the Most High and received more powers etc. — when the coming Sabbath eve arrived she could kindle a lamp in a more elevated manner than the lamp that had burned until the previous Sabbath eve.

From this there is also the lesson regarding every Jewish woman and girl who kindles Shabbat lights

(even little girls who have reached the age of education):

Every Jewish woman and girl is a daughter of Sarah, Rivkah, Rachel and Leah²⁶,

consequently when she kindles Shabbat lights it burns from Sabbath eve to Sabbath eve,

and with such light that illuminates the entire world,

just as the Chanukah lights in the Holy Temple that illuminated the entire world through the windows "transparent sealed",

similarly also through the Shabbat lights of every Jewish woman and girl in the home,

which is a "miniature Sanctuary"²⁷,

about which the Most High says "and I will dwell in their midst"²⁸.

Only in the time of Sarah and Rivkah was the light of this "lamp burning from Sabbath eve to Sabbath eve" seen openly in the world

(although even then it was after the known sin that caused a descent regarding the state of "the world was created in its fullness"²⁹),

but in the present time,

due to the concealment and hiding of the double and multiplied darkness of exile,

it is not seen openly in the world,

but the deficiency is not in the light,

only in the world. And as is known the saying³⁰,

that what the horses think does not change the true reality.

And this is also understood by a little girl:

she understands that since the Most High is infinite,

then when she fulfills a mitzvah of the Most High it has within it simply an infinite power,

to shine more than a light shines naturally,

and to illuminate the entire world. Only due to the concealment and hiding and darkness of exile — it is not seen openly at present.

The girl immediately asks:

If her candle illuminates the entire world from Sabbath eve to Sabbath eve due to the infinite power in it — it should have shone until infinity,

why does it shine only until the coming Sabbath eve and then it goes out? To this she is answered

(as above):

Because during the week she,

the girl, becomes more connected with the Most High and she receives more powers — the candle that burned during the past week goes out,

in order to give her the possibility that when she kindles the candle on this Sabbath eve,

she should add in it more light than the light that was until now.

And particularly in the Shabbat lights of this year that will be kindled tomorrow,

which come immediately after and in continuation of the lights that were kindled on Simchat Torah and the day before — on Shemini Atzeret — one sees openly in this the ascent in holiness,

higher than the lights that were kindled on Shemini Atzeret and Simchat Torah.

In addition to this that they come after the lights that were kindled on the first days of Yom Tov,

which follow the days before,

including — Yom Kippur and the Ten Days of Repentance and Rosh Hashanah and the days of Selichot and the month of Elul etc.

May it be His will that soon, very soon, the matter of "And the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken"³⁰ should already be — surely we will see openly how the candle that every Jewish daughter and girl lights up the entire world from Erev Shabbat to Erev Shabbat,

and on every Erev Shabbat one ascends in holiness.

Regarding this, there is also the explanation concerning the power that is drawn from each festival until the next year:

Surely the festival has the power to continue until infinity,

only that the Most High established that it should continue only until the next year in order to give a Jew the possibility that in the next year he should ascend in holiness.

And this is also the explanation regarding the joy on Shemini Atzeret and Simchat Torah:

Notwithstanding the greatness of the joy that was during the seven days of the festival beforehand,

and in the festivals that precede the festival of Sukkot

(the festival of Pesach and the festival of Shavuot).

Which certainly also have in them a power of infinity,

which is drawn not only upon the entire year but also further — however, when moments come after,

and another day etc.,

and he becomes older and grows more — there must be added to him

(from the aspect of "ascend in holiness") also

(and not also,

but primarily)

in his essence,

his soul

(as understood from chapter 32 in Tanya),

i.e., that there must be an addition in the life of his soul,

and when the time of our joy comes

(when he has a command according to the Torah to be in joy)

it means — that there must be an addition from moment to moment and from day to day in his joy,

Which is an addition in joy not only from the aspect of the life of the soul

(the essence of a Jew),

but also in the life of the body,

as the commandment of joy on the festival is according to halacha³¹,

that it must be also in physicality,

through eating peace-offering meat,

there is no joy except with meat³¹,

and drinking wine,

there is no joy except with wine³¹,

and in this time "since we have no peace-offering meat" one fulfills the joy of the festival with wine,

as the Alter Rebbe writes in his Shulchan Aruch³².

For although a Jew has a veritable part of G-d from above³³,

and he is from "a holy people" and "a people close to Him"³⁴,

until "you are children to Hashem your G-d"³⁵,

until "Israel is My firstborn son"³⁶,

the explanation of which is not that there are other children

(the nations of the world),

but rather among the children themselves they have an additional superiority,

that they are not merely "children" but "firstborn son". And the superiority of a son

(and especially firstborn son) is,

that he is one thing with the father,

he is derived from the brain of the father,

from His essence and His being

(as explained in Tanya³⁷),

Consequently it follows,

that just as the Most High is infinite,

so too are Jews — a veritable part of G-d from above,

and firstborn son — infinite. And consequently when they are in joy it has the power to be a joy until infinity —

Nevertheless, the Most High desired that the veritable part of G-d from above should come down specifically below and clothe itself in a physical body,

and also the body should be joyous

(through physical meat and wine),

and through this there should be an addition even in the joy until infinity that exists from the aspect of the veritable part of G-d from above,

And not in a body as it is during sleep,

at which time the soul ascends and draws for it life from above

(as brought in the Midrash³⁸)

in order to be able to then perform its service the next day with fresh powers

[and therefore it is derived — they derived from them³⁹ — that through sleep a person is refreshed also physically],

but specifically as the soul finds itself in an awake body and utilizes the fresh powers

(which he received through sleep)

to serve his service below in a manner that he ascends and adds even in the infinity of the soul.

But every morning

(after sleep)

this is an ascent and addition of relative measure;

and on Shabbat and festivals there comes an ascent that is not of relative measure regarding the infinity of the soul in its essence.

And in our case — notwithstanding the joy until infinity that was during the seven days of Sukkot,

and in the festivals before it

(which have the power to continue until infinity)

— when another day comes,

Shemini Atzeret and Simchat Torah,

one demands of a Jew that he should ascend and add infinite joy in the infinity of the joy that preceded,

and as mentioned — this is an ascent both regarding the other "festivals for joy",

and also within the festival of Sukkot itself

("the time of our joy")

— regarding the seven days that preceded.

And the main thing is the deed⁴⁰ — as my revered father-in-law, the Rebbe, said⁴¹,

that "the mitzvah of the day is with joy" — one must be with joy in actual deed, in the most literal sense.

And a joy not only that which comes through learning and understanding the concepts with comprehension and grasp — but a joy in actual deed, literally:

Also, when he learns and understands with comprehension and grasp the concepts in Torah — it creates a great joy,

for when a limited person contemplates that he understands Torah with his limited comprehension and grasp,

even though this is the Torah of the Holy One, blessed be He,

who, just as He is infinite, so too are His attributes and His wisdom and His will infinite,

and he truly understands it with his comprehension and grasp,

and the proof is that he recites the blessing over the Torah upon it,

for the obligation of the blessing over the Torah on the Oral Torah — for example, the matter discussed above regarding Shabbat candles, which is a matter in the Oral Torah — is specifically when one understands it with comprehension and grasp⁴²,

[And although the blessing over the Torah is recited only once in the morning,

not every time one learns a concept in Torah⁴³ — the explanation of this is known⁴⁴,

because the blessing over the Torah in the morning is a continuous effect that extends over the study of Torah for the entire day,

except when he is called up to the Torah,

for then he is elevated to a higher level in Torah (as its name implies — aliyah to the Torah),

for which he "recites a blessing again"⁴⁵ (even if he does not know what is being said⁴⁶,

because this is the reading of the Written Torah).

And therefore,

when he is called up to the Torah in the morning and recites a blessing then before he has recited the blessing over the Torah in the morning blessings — he need not recite the blessing over the Torah again⁴⁷,

since the blessing at the aliyah to the Torah is higher than the blessing over the Torah in the morning blessings, and it is altogether "two hundred measures"]

This causes him the greatest joy,

for there is a wondrous thing:

How does a limited person come to understand the wisdom and will of the Holy One, blessed be He, which is infinite?

Thus it is understood,

that through hearing and understanding the concepts that were spoken in Torah,

and an additional explanation has been added in the Torah of our Rebbes, our leaders — this certainly causes the greatest joy.

Nevertheless, the intention in "the mitzvah of the day is with joy" — the main thing is the deed — is that one should sing and dance with joy in actual deed, literally.

And although the audience sits here quietly, in disciplined silence,

and are "compelled" to sit silently moment after moment throughout the entire length of the discourse,

and cannot ask questions or offer explanations, etc.,

and look at their watches and wait for when it will already end —

We now announce,

that the lengthy discourse has already ended,

and now one can sing with great joy, beyond measure and limitation,

And with such a storm,

that one need not even go out to dance in the street,

into the public domain,

for the joy and storm inside,

in the synagogue,

will be so great,

that it will automatically burst forth outside,

into the public domain,

through the "transparent sealed" windows, similar to how the light of the Menorah in the Holy Temple went out into the street through the "transparent sealed" windows,

And by inserting joy from the inside into the public domain — one inserts the alef of the Master of the World⁴⁸ into exile

(golah),

and not at the beginning of the word or at the end of the word,

but specifically in the middle of the word,

in the midst of the exile — thereby the word becomes "ge'ulas",

"ge'ulah"⁴⁹,

Until the true and complete redemption comes into actuality through our righteous Mashiach,

when there will be "and everlasting joy upon their heads"⁵⁰.

They sang a joyous melody,

and the Rebbe, may he live for many good years, motioned with his holy hand to increase the singing with great joy. And he instructed each of those assembled to say "L'Chaim" with large, full cups.

Afterwards he said:

There are those who are wise in their own eyes,

and at a time when one should be in joy because "the mitzvah of the day is joy" and one should say "L'Chaim" — they make tricks and take a small cup,

or even a large cup — but only a little filled,

and they cover it with their hand or with a napkin,

or they hide behind another,

or even — from behind — since "the wise man's eyes are in his head"⁵¹,

and with this they think they have fooled someone. And they think that with this they have fulfilled all matters:

fulfilled saying "L'Chaim",

fulfilled being in joy,

and fulfilled for me,

and all this with the greatest wisdom — that no one catches on how they did it!...

Instead of using their wisdom for good matters,

they use it for this, Heaven forbid!...

And when do they use this wisdom — on Simchat Torah,

when one has the only opportunity in the year to acquire the entire Torah in joy,

through joy upon the completion of the Torah⁵²,

as explained in Hilchot Talmud Torah⁵³ that one can learn the entire Torah,

but in general there must be "I toiled and I found"⁵⁴,

and on Simchat Torah one can acquire it with joy!

He comes on such a day and what does he do — he uses his wisdom to cover the cup and so forth!

And he even thinks that he has done a great wisdom.

It is not my matter to elaborate what kind of "great wisdom" this is,

everyone can understand it on their own... —

And he even thinks that it is such a wisdom and such a great invention,

that no one at all understands what kind of invention he has invented here!

But he does not understand that everything he thinks is written on his nose! He thinks that no one understands what he is capable of inventing — they tell him that it is written on his nose!

May it be His will that this should help and that one should better use the wisdom for that which one needs to use it on Simchat Torah — the matter of "the mitzvah of the day is joy". L'Chaim.

It is known the saying of the Rebbe, my father-in-law, the Rebbe, regarding Shemini Atzeret and Simchat Torah,

that "the mitzvah of the day is joy"

(as above, section 7)

and since every expression in Torah is with utmost precision,

it is understood that "the mitzvah of the day is joy" means that the mitzvah of the day consists specifically of joy and nothing else,

as if the only mitzvah of this day is joy — analogous to the expression "there is no mitzvah of the day except joy" as known the precision in the expression "there is no...

except",

that this is

(not as one says in a positive manner "the mitzvah of the day etc.",

which can also include other things,

rather this excludes the rest, analogous)

indispensable,

even after the fact⁵⁵.

One needs explanation — why is Shemini Atzeret distinguished specifically with the mitzvah of joy,

are there not other mitzvot on this day

(in addition to the obligation of joy on Shemini Atzeret⁵⁶)

— prayers,

Torah reading, etc.?

Furthermore:

And as it states in the later authorities⁵⁷,

that one of the explanations in "

(Shemini)

Atzeret"

(Atzeret of the festival of Shavuot,

and from this it is understood also regarding Shemini Atzeret) is,

that the only thing that distinguishes Shemini Atzeret from weekdays is "Atzeret",

restrained from performing work⁵⁸,

a negative matter,

but the festival has no unique matter that distinguishes it from other times,

except for the matters common to every festival — offerings

(one bull and one ram),

special prayers,

Torah reading, joy

(as on all the days of the festival of Sukkot)

etc.

Not like the other festivals which have two types of services:

cessation from performing work,

and special mitzvot:

on Passover — eating matzah and the prohibition of eating chametz, etc.,

on Shavuot — offering the two loaves

(the only public offering that is offered from chametz),

on Sukkot — taking the Four Species,

offering seventy bulls, etc.

The explanation of this:

The obligation of joy exists throughout the year,

as the Rema brings at the end of Orach Chayim⁵⁹,

that "a merry heart is a continual feast"⁶⁰,

and it is understood that this means a physical joy,

through wine, etc., for there is no joy except with wine,

and especially since he writes it in continuation and at the end of the laws of Megillah,

where on Purim the obligation of joy is "to become intoxicated" with wine⁶¹.

And in addition to this, there is an obligation of joy in the fulfillment of every single mitzvah,

as the Rambam elaborates on this at the end of Hilchot Lulav,

that "the joy that a person rejoices in the performance of the mitzvah and in the love of God who commanded them is a great service, etc."

And the obligation of the mitzvah of joy is especially on the festivals — "festivals for joy."

Nevertheless, the Rebbe, my father-in-law, the Rebbe, says that specifically on Shemini Atzeret and Simchat Torah, "the mitzvah of the day is joy,"

simple joy — because then the innovation occurs that there is no joy connected with another matter or another mitzvah,

but the essence of the day itself, its mitzvah and obligation, is joy,

i.e., an obligation of joy in itself⁶²,

not because of a particular reason or connected with a particular mitzvah,

but joy from the essence of the matter of joy⁶³.

And the proof of this is — because according to intellect, on this day there seemingly should not be any joy,

but rather another great matter

(as will be explained),

and nevertheless, they then conduct a very great joy — this is a proof that the day itself is connected with joy — "the mitzvah of the day is joy,"

i.e., that joy is the "gate" through which all the matters of the day then ascend — therefore it overrides the other matters.

And the explanation of this:

The great joy that is conducted on Shemini Atzeret and Simchat Torah is — the hakafot,

they take out the Torah scrolls from the ark and they circle the bimah with the wrapped Torah scrolls and they dance with them with melodies and dances,

in the language of the Alter Rebbe in his Siddur:

"To encircle...

seven hakafot with the books around the bimah with great joy and to dance before them and to sing and to circle with them with abundant joy."

And this is a very great innovation — for several reasons:

It is known the great care that must be taken to preserve the honor of the Torah scroll,

and the great severity of merely taking out a Torah scroll from the ark,

as related in the Zohar⁶⁴

(which is said in "Meneh Lashon" at the grave of the Rebbe, my father-in-law, the Rebbe)

the great severity in this.

And as it is written⁶⁵

(one of the verses said in "Atah Hareita")

"Arise, Hashem, to Your resting place, You and the ark of Your strength,"

i.e., that even the ark,

even at the time of "And it came to pass when the ark set out, etc."⁶⁶

(which is said at the time of opening the ark),

is connected with rest,

all the more so the Torah scroll that is in the ark.

Nevertheless, when Shemini Atzeret and Simchat Torah come, they take out the Torah scrolls from the ark,

and not just one,

but "all the Torah scrolls"⁶⁷,

and what do they do with them — they do not read or study from them⁶⁸,

but as they remain wrapped and tied, they circle the bimah and dance around with them with great and abundant joy — the greatest innovation!⁶⁹

And on the contrary — the Torah scroll must be wrapped and tied,

because if not, this is contrary to the honor of the Torah scroll,

because the Torah scroll will not remain in place, etc. — nevertheless, not looking at the great matter of not taking out a Torah scroll just like that and the honor of the Torah scroll,

they do this and they dance around with it, etc.!

And they do it not once,

but three times,

for three times constitutes a chazakah⁷⁰ — as the Alter Rebbe writes in his Siddur,

that hakafot are conducted on the night of Shemini Atzeret,

and on the night of Simchat Torah,

"and some have the custom also on the day of Simchat Torah,"

as the custom has spread in many places,

and it continues to spread!

Furthermore:

In general, it is known that there is a constant obligation of Torah study,

as it is written⁷¹ "This Torah scroll shall not depart from your mouth, and you shall meditate in it day and night." And this is among the greatest mitzvot — "Torah study is equivalent to all of them"⁷².

What would have been fitting to do on Simchat Torah — that they should study the Written Torah

(Torah scroll),

and the Torah was given with its explanation⁷³ — the Oral Torah,

with understanding and comprehension.

And especially since Simchat Torah comes after all these times — from the month of Elul,

the days of Selichot,

Rosh Hashanah,

the Ten Days of Repentance,

Yom Kippur,

and the seven days of Sukkot — they are then at the most elevated level — it would be most fitting then that they should sit and study Torah, which is "equivalent to all of them,"

and all the more so from the fact that every Shabbat is a special time for Torah study,

as it is written⁷⁴ "And Moses assembled — the Holy One, blessed be He, said to Moses: Go down and make for Me great assemblies on Shabbat, so that future generations after you will learn to assemble assemblies every Shabbat...

to study Torah in them for the public,"

on a festival it is a time for Torah study!

All the more so when they are then at the "completion of the Torah" — they should have sat down to make a siyum,

a "Hadran"!

From all this, all the reasoning and reasons emerge why they should not have conducted hakafot on Shemini Atzeret and Simchat Torah with wrapped Torah scrolls,

but rather it would be better to sit and study Torah.

Nevertheless,

what does one actually do on Shemini Atzeret and Simchat Torah?

Not only does one not study Torah,

for which one Torah scroll would have sufficed,

and the Torah was given with its explanation — rather, one takes out all the Torah scrolls from the ark, and while they remain wrapped and tied, one circles the bimah and dances with them with great joy,

and three times — on the night of Shemini Atzeret,

the night of Simchat Torah and the day of Simchat Torah!

And during the act, there is no matter of reading and studying Torah,

and on the contrary — dancing with the Torah scrolls and reading and studying Torah contradict each other,

one cannot do both things together,

as is evident in practice!

Only after the hakafot does the matter of the Torah reading come

(on the day of Simchat Torah)

— as a new matter and order in service

(not as a continuation and one matter with the hakafot).

And even according to the customs that one reads from the Torah on the night of Simchat Torah⁷⁵ — this is not the custom of Chabad

(for whatever reason),

and also for those who do read, this too is not as one matter with the hakafot.

That is, the joy of Shemini Atzeret and Simchat Torah is higher than the matter of Torah.

From this,

that despite the greatness of the matter of Torah study which is equivalent to all the other mitzvot

(especially at a time like Shemini Atzeret and Simchat Torah),

and despite the general caution not to take out Torah scrolls from the ark for no reason,

one does this and does not study Torah — this is a proof and evidence that "the mitzvah of the day is joy,"

the mitzvah of the day is only joy — that on this day joy is the most essential matter,

the "gate" through which all other matters of the day ascend,

to such an extent that it outweighs Torah study which is equivalent to all the other mitzvot,

and the greatness of the matter of caution regarding the honor of a Torah scroll.

In other words:

the joy on Shemini Atzeret and Simchat Torah is not an additional matter on this day,

connected to a particular matter or a particular mitzvah,

rather the mitzvah and obligation of the essence of the day is joy,

i.e., joy in essence, from the aspect of the matter of joy itself

(therefore it outweighs all other matters).

That is:

there are several levels in joy — the joy throughout all the days of the year

("a good heart makes a constant feast"),

and the joy in the fulfillment of all the mitzvot

(which is a great service),

and also the joy on festivals — all are a joy within measure and limitation,

connected and dependent on the particular matter or particular mitzvah with which the joy is connected;

but not so the joy on Shemini Atzeret and Simchat Torah is a joy that is above all measure and limitation,

since it is not connected to a particular mitzvah and matter,

higher even than Torah study

(which is equivalent to all the other mitzvot)

and than all other matters,

rather it is a joy in essence

(from the aspect of the matter of joy itself).

That is, a joy that is incomparably higher than the joy of all the rest of the year,

even than the joy of the other festivals.

And this is connected with what is explained in Likkutei Torah⁷⁶ that the matter of hakafot "was not written even in the Oral Torah and is only a custom,"

beginning from the time of the Rema or before,

because they are higher than all matters etc.⁷⁷.

And based on this, another thing is understood:

As mentioned above, from each festival the power is drawn for the particular service of that festival until the following year:

From the time of our freedom the matter of freedom is drawn until the time of our freedom in the following year. From the time of the giving of our Torah the matter of the giving of the Torah is drawn until the time of the giving of our Torah of the following year. And from the time of our joy, joy is drawn until the time of our joy in the following year.

One must understand:

Granted, regarding the time of our freedom and the time of the giving of our Torah, it is understandable why one must come to this, that they draw the matter of freedom and the giving of the Torah upon the entire year — because without this it would not exist:

Since the Exodus from Egypt happened once,

and especially according to the explanation of the Maharal⁷⁸ that after the Exodus the matter of servitude is no longer applicable to Jews,

"the earlier documents"⁷⁹ — why should the matter of "our freedom" exist throughout the entire year

(it is understandable why one celebrates it on the fifteenth of Nissan,

but not throughout the year),

because Jews are already in a state of freedom.

Therefore, it is innovated that the matter of our freedom must be drawn throughout the entire year,

and this is drawn from the time of our freedom.

Similarly, regarding the time of the Giving of our Torah,

it is understandable why one must arrive at it,

because the Giving of the Torah was once⁸⁰ — we renew that "He gives the Torah" is in the present tense⁸¹ throughout the entire year,

and this is drawn from the time of the Giving of our Torah.

But regarding joy, it is not understandable why one must arrive at the time of our joy so that the matter of joy should be drawn throughout the entire year — because we have a commandment "a good heart is a constant feast",

and every commandment that one fulfills must be with joy

(it is a great service)

— why then must one arrive at the time of our joy for this?!

According to the above, this is understandable:

In joy there are levels. And the joy of Shemini Atzeret and Simchat Torah is incomparably higher than the joy of the entire year and of every commandment:

Throughout the year, the joy is within measure and limitation, measured according to the matter and commandment with which it is connected.

However, on Shemini Atzeret and Simchat Torah, an essential joy is drawn

(not connected to a particular matter)

that is entirely beyond measure and limitation.

And the effect is — that the joy of Shemini Atzeret and Simchat Torah is drawn upon the entire year.

According to the above, the statement that Shemini Atzeret and Simchat Torah is "the commandment of the day is joy" is understandable,

there is no commandment of the day except joy,

even though there are other commandments on this day — because the primary commandment of this day is joy

(as is proven from the fact that it overrides Torah study, etc.),

not that joy is connected to a particular commandment or matter,

but joy itself,

a joy that is entirely beyond measure and limitation,

incomparable to all other commandments and matters,

and to such an extent that regarding this matter, the other matters on this day are as if secondary and nullified like a candle in the daytime and secondary to the matter of the joy of the hakafot.

It is understood and simple that this does not mean, Heaven forbid, that there are no other commandments on this day,

but relative to the boundless joy, one can say that there is no commandment of the day except joy.

Before the hakafot, one performs several commandments,

prayer and Shema Yisrael, etc.,

and Shema Yisrael is a most exalted matter — as is known that the 248 words in Shema Yisrael correspond to the 248 limbs of a person⁸² and the 248 positive commandments⁸³,

which constitute, as it were, the Supernal Man above,

as is known the interpretation⁸⁴ of "and you shall make them"⁸⁵ — "and you shall make Me",

that through the fulfillment of the commandments, I consider it as if you made Me — nevertheless, when one then comes to the joy of the hakafot, one rises even higher than this. Because this is still connected to the measure and limitation of the commandments,

but the joy of the hakafot is entirely beyond measure and limitation,

the essence of joy itself.

And also the matter of the reading of the Torah that comes after the hakafot

(on Simchat Torah)

is a new matter,

which is incomparable to the joy during the hakafot.

It follows that the joy of Shemini Atzeret and Simchat Torah — the primary service of this day — is incomparable to the other matters and commandments on this day,

therefore they are in relation to it as if secondary, like a candle in the daytime.

Analogous to the matter of true walking — which is a walking that is incomparable⁸⁶,

similar to the effect

(according to halachah⁸⁷)

of jumping versus leaping

("leaping over the mountains, skipping over the hills"⁸⁸),

that leaping is only on one foot,

but jumping is on both feet,

i.e., he lifts himself entirely from the ground and does not remain in contact with the ground even with one foot.

Similarly, the joy of Shemini Atzeret and Simchat Torah is entirely separate and incomparably higher than the other services of the day.

And therefore one can say "there is no commandment of the day except joy".

And similar to and analogous to the joy that will be in the future — "everlasting joy upon their heads":

Then the joy will not be connected to a particular commandment or matter,

but an essential joy

(from the aspect of joy itself),

and an eternal joy

(constant),

Because as the Rambam writes⁸⁹ that "at that time there will be neither famine nor war, etc., the entire occupation of the world will be solely to know Hashem, etc." — i.e., a joy connected with knowledge of the Torah,

knowledge of Hashem

(similar to Simchat Torah)

— and as is known the precise point of the Bach⁹⁰

(and explained in the discourses of my revered father-in-law, the Rebbe⁹¹)

regarding the matter of "occupation",

that he is entirely and constantly engaged in this,

like a businessman in his own business,

that he is constantly occupied with it,

even when he sleeps or rests,

all this is preparation for his business.

What this is even more than "his Torah is his craft" which was by Rashbi and his colleagues⁹² - which is also an uncommon matter,

even in the time of Rashbi

(as is understood from the fact that they specifically single out Rashbi and his colleagues in this),

all the more so in this generation,

as the Alter Rebbe writes⁹³ that this is not a common thing. Because even one for whom "his Torah is his craft" sometimes interrupts it;

but unlike the future "the entire world's occupation will be only to know Hashem",

this will be like an occupation with which one is constantly engaged,

even when he does another thing, that too is a preparation for his occupation.

And since "at that time... the entire world's occupation will be only to know Hashem..." - one will always be occupied with knowledge of Hashem,

it is understood that this brings a constant joy - "eternal joy".

And since in the future there will be such a sublime joy - beyond measure and limitation and an eternal joy - therefore they say that "all the festivals will be nullified in the future to come"⁹⁴,

the meaning of which is not that they will be nullified, Heaven forbid

(because the Torah is eternal⁹⁵),

but relative to the great joy of the future,

"eternal joy",

the joy of the festivals will be nullified "like a candle⁹⁶ before a torch"⁹⁷. And the matter is also explained in the later authorities⁹⁸.

The question arises:

Why will Purim then not be nullified - as the continuation of the Sages' statement "

(All the festivals will be nullified in the future to come)

but the days of Purim will never be nullified",

and according to a second opinion⁹⁹ - "even Yom Kippur will never be nullified"?

The explanation of this is - as above:

The joy of Purim is a most sublime level of joy,

incomparably greater than the joy of the other festivals,

until it is a joy similar to the "eternal joy" of the future.

And the reason for this:

The joy of Purim comes from the fact that then "they fulfilled what they had already accepted" at the giving of the Torah¹⁰⁰. And this was not a matter connected with understanding and comprehension in Torah and measure and limitation,

but a matter of self-sacrifice for Torah,

above all measure and limitation,

similar to the giving of the Torah itself

(the "already accepted" which they fulfilled in the days of Purim)

- the order was the precedence of "we will do" to "we will hear"¹⁰¹,

first and foremost a matter above understanding and comprehension in the study of Torah - "we will do". And only afterwards did they hear the Ten Commandments - and so on Purim the "fulfillment" of this was with self-sacrifice

(higher than understanding and comprehension).

Only at the giving of the Torah this was in a manner of "He coerced¹⁰⁰ them [and held] the mountain over them like a vat"¹⁰²,

and therefore "from here there is a great protest against the Torah"¹⁰⁰,

therefore it was necessary to come to the "fulfillment" in the days of Purim.

And for this reason the joy of Purim is above all measure and limitation,

similar to the "eternal joy" of the future.

Therefore when there will be "eternal joy" in the future - the joy of Purim will not be nullified like a candle before a torch,

since it is of the same type of joy,

it cannot be nullified.

And according to the second opinion "even Yom Kippur will not be nullified" - the matter is also present on Yom Kippur,

because it is like Purim¹⁰³,

just like Purim.

And upon this and similar to this is also regarding the joy of the hakafot on Shemini Atzeret and Simchat Torah - an intrinsic joy

(not connected with a particular commandment or matter)

completely above measure and limitation. And relative to this joy, all other matters are nullified like a candle before a torch.

Therefore they say that "the commandment of the day is joy",

"there is no commandment of the day except joy".

Based on this there is also an explanation - and so on - regarding another "commandment of the day" that is stated in the Torah - "the commandment of the day is the shofar"¹⁰⁴.

Regarding which one can also ask the same question as above:

There are other commandments on Rosh Hashanah - beginning with the matter of sanctification of the month upon which the determination of the new month depends

(Tishrei),

so that one should know at all that the day is Rosh Hashanah and one must then blow the shofar.

And so on, other commandments - the matter of the Day of Remembrance,

in addition to the prayers and Torah reading on Rosh Hashanah, etc.

There are those who explain,

that the meaning of "the commandment of the day is the shofar" is not that there are no other commandments then,

but the commandment which distinguishes Rosh Hashanah from the other festivals is - the shofar,

unlike the prayers and Torah reading, etc., which exist on every festival

(only with changes in the details of the prayers, etc.),

but the matter of the shofar is a novelty unique to Rosh Hashanah.

But from the expression "the mitzvah of the day is with the shofar",

since every expression in the Torah is with utmost precision,

it implies that the sole mitzvah of the first day of Rosh Hashanah is the shofar

(similar to if it had stated "there is no mitzvah of the day except with the shofar").

The explanation of this is similar to the above regarding "the mitzvah of the day is with joy" on Shemini Atzeret and Simchat Torah

[as is known from the teaching of my revered father-in-law, the Rebbe¹⁰⁵,

that what is revealed on the two days of Rosh Hashanah in the line of awe is revealed on Shemini Atzeret and Simchat Torah in the line of joy,

consequently, the two days of Shemini Atzeret and Simchat Torah are analogous to a "long day" (regarding "the mitzvah of the day is with joy") similar to the "long day" of the two days of Rosh Hashanah¹⁰⁶]:

The mitzvah of shofar blowing on Rosh Hashanah is incomparably higher than all other mitzvot on that day,

and relative to it they are secondary and nullified like a candle in the daytime.

And the explanation of this:

Shofar blowing reveals the matter of "make Me king over you"

("and with what? — with the shofar")¹⁰⁷,

coronating the Most High as King over the entire world!

And this is a most exalted matter,

incomparable relative to other matters,

and this is accomplished specifically through the shofar:

not through the repentance of Jews in the month of Elul,

about which it is stated¹⁰⁸ "and she wept for a month of days"

(as explained in Likkutei Torah of the AriZal¹⁰⁹,

and especially during the days of Selichot,

and even not on Rosh Hashanah through the prayers — but specifically through shofar blowing,

through the fact that a person takes a horn of an animal and blows sounds [even a non-Jew can take the horn of an animal and blow sounds,

but then it remains merely a horn,

and merely sounds,

from the term concealment and hiding¹¹⁰],

and one must also ensure that a person hears the sounds,

therefore the wording of the blessing is "to hear the sound of the shofar"¹¹¹ (as is known the discussion about this¹¹²).

And since specifically the shofar accomplishes this most exalted matter of "make Me king over you",

which is incomparable to all matters — it is understood that the shofar is incomparably higher than the other mitzvot on that day,

to the extent that relative to the shofar they are nullified and secondary like a candle in the daytime.

And may it be His will that through fulfilling "the mitzvah of the day with joy" on Shemini Atzeret and Simchat Torah we will speedily, very soon, merit "everlasting joy upon their heads" in the true and complete redemption through our righteous Mashiach.

And especially this year,

the year 5745,

its acronym is "the year shall be the year of King Mashiach",

that Mashiach comes in the form of a king¹¹³,

and there is no king without a nation¹¹⁴ — he gathers together the entire people of Israel,

the completeness of the nation,

And since we are at Shemini Atzeret and Simchat Torah,

after there was "make Me king over you" on Rosh Hashanah,

which was "in concealment" on Rosh Hashanah, it is revealed "on the day of our festival"¹¹⁵,

the festival of Sukkot,

until their conclusion and completion — Shemini Atzeret and Simchat Torah,

and it comes after "accept My kingship" — "and afterwards accept My decrees"¹¹⁶ — the completeness of the Torah and His mitzvot,

And certainly it is drawn down also into the completeness of the lands of life in spirituality,

and from this it comes down into the completeness of the land in physicality,

the completeness of our holy land,

"a land which... the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"¹¹⁷

[similar to "everlasting joy",

constant],

including "Hashem your God will enlarge your territory"¹¹⁸.

And we go forth dancing,

for even in the time of exile we had the education for dancing with joy. As is known what is stated in the Ramban¹¹⁹ from the Sifri¹²⁰,

that the mitzvot in this time are "markers"¹²¹ — "you shall be distinguished by mitzvot, so that when you return they will not be new to you",

i.e., in order to educate Jews to be able to fulfill the mitzvot in their completeness in the future.

And similarly it is understood regarding "everlasting joy" in the future — that one must have education for this in the time of exile in order to know how to dance with joy in the future.

And the best way for education is — through being a living example,

"I was an example to many"¹²²

(as discussed many times).

Accordingly, there is an additional elevation in the joy of Shemini Atzeret and Simchat Torah:

In addition to the greatness of the matter of the joy that must be then — the joy itself has another aspect,

that it educates and prepares Jews to dance with joy in "everlasting joy" in the future.

And simply — that this becomes a preparation to go and receive the face of our righteous Mashiach in the true and complete redemption speedily in our days, literally, and in our time,

dancing.

From the name "Shemini Atzeret" it is understood that it comes in continuation of the seven days of Sukkot

(as above, section 1).

And based on this:

Just as we spoke on each of the seven nights of Sukkos about:

a) the ushpizin of the corresponding day,

b) the Song of the Day,

and c) the daily study portion in the Rambam — it is fitting that we also speak about these matters in connection with this day,

Shemini Atzeres. And also — an explanation of why on Shemini Atzeres it is not stated that ushpizin actually come into the sukkah*.

The Song of the Day of Shemini Atzeres is — "Lamnatzeiach al hasheminis." As it is stated in Maseches Sofrim¹²³

(and the Rambam does not bring it down,

as discussed above¹²⁴. The connection between them is seen simply:

Shemini Atzeres — "Lamnatzeiach al hasheminis"¹²⁵,

as is known the explanation of the Maggid¹²⁶ that "shemini" — from the term shuman,

fatness.

We see in this a wondrous thing

(as a parenthetical remark):

In Tehillim

(chapter 6)

it is written — "Lamnatzeiach binginos al hasheminis." But in Maseches Sofrim he quotes only the words "Lamnatzeiach al hasheminis",

without the word "binginos"!

And regarding this, in Likkutei Torah on Parshas Tazria¹²⁷ a discourse beginning "Lamnatzeiach al hasheminis" commences,

without the word "binginos".

There are those who ask the question:

What difference does it make whether the word "binginos" is written or not — when one learns a matter one must understand the essence of the matter,

but not extraneous things,

and that the word "binginos" is missing is seemingly an "extraneous" matter?

However, we speak about it,

because every word in Torah is precise,

not only in the Written Torah but also in the Oral Torah,

for although there the concept of "it is not exact"¹²⁸ applies

(unlike in the Written Torah),

nevertheless, once a matter is stated in the Oral Torah, a person is obligated to speak in the language of his teacher¹²⁹,

all the more so a verse from the Written Torah that is brought in the Oral Torah.

Consequently, we must understand why in Maseches Sofrim he does not quote the word "binginos". And even though it is the way of the Talmud to abbreviate and bring only the part of the verse relevant to the matter — nevertheless, Torah is absolutely precise,

and one must repeat in the language of his teacher,

there must be a precision in that the word is missing.

Thus ends the parenthetical remark*.

Regarding the ushpizin — both those stated in the Zohar and the Chassidic ushpizin — only seven ushpizin are counted. Each of them comes first on one of the seven days of Sukkos:

In the Zohar¹³⁰ — Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and Dovid;

The Chassidic ushpizin¹³¹:

The Baal Shem Tov,

The Maggid,

The Alter Rebbe,

The Mitteler Rebbe,

The Tzemach Tzedek,

The Rebbe Maharash,

and the Rebbe

(the Rebbe Rashab) of blessed memory.

But since Shemini Atzeres comes in sequence to the seven days of Sukkos — it suggests itself to say that from the ushpizin there is a continuation also on the eighth day,

and especially since this is prominently evident in the continuation of Dovid and the continuation of the Rebbe of blessed memory.

Only, for a reason, they do not actually come as ushpizin like the seven ushpizin*.

The simple continuation of King Dovid — is Shlomo his son,

who was his son and successor as king of Israel.

And based on this it is reasonable to say,

that as the continuation of King Dovid,

the ushpiz of Hoshana Rabbah,

comes King Shlomo as the ushpiz of Shemini Atzeres.

Similarly regarding the Chassidic ushpizin:

The simple continuation of the Rebbe

(the Rebbe Rashab)

of blessed memory is — his only son, his successor,

the Rebbe, my father-in-law, the Rebbe.

And based on this it is reasonable to say,

that as the continuation of the Rebbe of blessed memory,

the Chassidic ushpiz of Hoshana Rabbah,

comes the Rebbe, my father-in-law, the Rebbe as the ushpiz of Shemini Atzeres.

It turns out that the ushpizin of Shemini Atzeres are King Shlomo and the Rebbe, my father-in-law, the Rebbe.

And even though according to another order of the ushpizin¹³² Shlomo is counted as one of the seven ushpizin who come during the seven days of Sukkos — it can be said,

that in Shlomo there are two aspects:

as he is an ushpiz during the seven days of Sukkos,

and as he is an ushpiz on Shemini Atzeres.

Regarding how this also relates to Yosef

(the first name of today's Chassidic ushpiz):

He is counted as one of the seven ushpizin who come during the seven days of Sukkot. And together with this, it is stated in the Zohar¹³³ that Yosef corresponds to Shemini Atzeret

(Avraham, Yitzchak, and Yaakov correspond to the three festivals, and Yosef corresponds to Shemini Atzeret).

From this we see that in Yosef there are two matters¹³⁴:

how he is one of the seven ushpizin during the seven days of Sukkot,

and how he is connected with Shemini Atzeret.

And based on what was discussed¹³⁵ that in the ushpizin of each day there are two matters:

the common denominator between the ushpiz in the Zohar and the Chassidic ushpiz,

and the aspect in which they differ,

even to the point of opposites,

but in truth even the opposite things complement each other — it is understood that this also applies regarding the ushpizin of Shemini Atzeret.

That they have a common denominator between them,

and on the other hand — opposites,

through which one complements the other.

Among the common matters between the two ushpizin of Shemini Atzeret:

Both come as a continuation of their fathers

(as above):

King Shlomo is the son and successor of King David as king of Israel.

His Holy Honor, my father-in-law, the Rebbe, is the son and successor of the Rebbe, of blessed memory, as the Nasi

(king)

of Israel.

And regarding "These are the generations of Yaakov, Yosef"¹³⁶ — that the name of His Holy Honor, my father-in-law, the Rebbe, is simply after his grandfather,

but it is understood that this goes back to the first Yosef

(Yosef HaTzaddik¹³⁷),

the son of Yaakov — that "everything that he (Yaakov) learned

(Yaakov)

from Shem and Ever, he transmitted to him

(to Yosef)

"¹³⁸.

And the continuation from their fathers in both — Shlomo and His Holy Honor, my father-in-law, the Rebbe — consisted of the same matter:

continuing the matters of their fathers in this lowly world,

and in particular — through the building of the Holy Temple

(by Shlomo),

and correspondingly, the Tomchei Temimim yeshivah

(by His Holy Honor, my father-in-law, the Rebbe¹³⁹):

Regarding David and Shlomo:

The main matter and continuation of King Shlomo regarding his father King David consisted in this,

that King David made all the preparations for the building of the Holy Temple,

to the extent that it is stated about him¹⁴⁰ "by the hand of Hashem upon me

(upon David)

He made me understand",

that he received from Above the blueprint of how the Holy Temple must be built.

But specifically King Shlomo actually built the Holy Temple in this physical world,

the physical "this house" where there is the indwelling of the Divine Presence¹⁴¹,

"and I will dwell in their midst",

unlike "the heavens and the heavens of heavens cannot contain You"¹⁴².

That is, King Shlomo brought down the matters of his father David

(and the preparations he made for the Holy Temple,

"by the hand of Hashem upon me He made me understand")

into this physical world,

so that there should be a place for the indwelling of the Divine Presence,

a dwelling place for Him, blessed be He, in the lower realms.

The simple reason

(why specifically Shlomo built the Holy Temple — the permanent dwelling for the Holy One, blessed be He¹⁴³ in actuality)

— because specifically in Shlomo there was a state of permanence,

unlike in David where there was a state of temporariness:

About David it is stated¹⁴⁴ "you have shed much blood" — a state of lack of rest and permanence,

a state of temporariness. And from this it is also understood spiritually — that David brought down Divinity into the world in a temporary manner,

corresponding to his overall state in a manner of temporariness — lack of rest, etc.

And as alluded to in the verse¹⁴⁵ "the sukkah of David",

for a sukkah is a temporary dwelling¹⁴⁶,

therefore he could not actually build the Holy Temple — the permanent dwelling for the Holy One, blessed be He.

In contrast, in King Shlomo everything was in a manner of rest, permanence, and expansiveness,

as it is stated¹⁴⁷ "Shlomo shall be his name, and peace and quiet I will give to Israel in his days",

in his time there were no wars, etc.,

rather the Jews sat in peace "each man under his vine and under his fig tree"¹⁴⁸,

in a state of rest and expansiveness — a state of permanence. Therefore he built the Holy Temple — the permanent dwelling for the Holy One, blessed be He, in this physical world.

And based on this, one can explain the connection with the fact that David is among the ushpizin during the seven days of Sukkot,

when there is the obligation of "you shall dwell in sukkot for seven days"¹⁴⁹ — in a sukkah,

a temporary dwelling;

in contrast, Shlomo is the ushpiz on Shemini Atzeret,

when one does not eat in the sukkah,

but rather in the house where there is a mezuzah — a permanent dwelling.

And regarding the distinction between the state when the Jewish people were in the desert — outside the Land — surrounded by the Clouds of Glory,

which is one of the explanations of “In sukkot you shall dwell for seven days … because in sukkot

(the Clouds of Glory¹⁵⁰)

I caused the children of Israel to dwell when I brought them out of the land of Egypt” — but this is only a temporary state;

however, when the Jewish people enter the Land of Israel,

then it becomes a permanent state,

and especially after the building of the Holy Temple by Solomon — a permanent dwelling.

From this we see how King Solomon drew down the matters of his father King David into this physical world,

in a permanent manner,

with rest and expansion.

Regarding this, my revered father-in-law, the Rebbe, said:

He drew down in a permanent manner the matters of his father, the Rebbe, of blessed memory — the entirety of the matter of the inner dimension of the Torah,

the teachings of Chassidus — into this lowermost physical world, beneath which there is no lower,

he brought down all these matters into actuality in the dissemination of the wellsprings outward, to the outermost outside, beyond which there is no outside,

for example — by sending emissaries to all places in the world,

and by translating

(according to his command)

Chassidus into the seventy languages

(as will be discussed below).

Regarding this, as it was with Jacob and Joseph — “These are the generations of Jacob, Joseph” — as explained in the Zohar commentaries,¹⁵¹

that the service of Jacob was in the World of Atzilus,

and Joseph — whose “beauty resembled the beauty of his father”¹⁵² — drew down all these matters of his father in the World of Atzilus

(“all that (Jacob) learned from Shem and Eber he transmitted (to Joseph)”)

into the worlds of Beriah, Yetzirah, and Asiyah,

and there he brought about a matter of “Yosef,” from the term addition — “Hashem has added for me another son.”¹⁵³

As we see it in actuality in the chronicles of their lives:

Jacob was in the Land of Israel,

and Joseph brought all the matters he received from Jacob into the land of Egypt,

“the nakedness of the land,”¹⁵⁴

until “God has made me lord over all of Egypt,”¹⁵⁵

until Joseph actually brought Jacob into the land of Egypt,

that he should come there literally.

Regarding Jacob and Joseph, it is stated thus

(that Joseph drew down the matters of Jacob in Atzilus into Beriah, Yetzirah, and Asiyah)

in the Zohar commentaries;

but regarding the Rebbe, of blessed memory, and my revered father-in-law, the Rebbe,

(who are analogous to Jacob and Joseph)

we see it lived out in their lives in actuality — that my revered father-in-law, the Rebbe, actually drew down the matters of his father

(with whom these matters were more in the realm of Torah and fear of Heaven in spirituality)

into this lowermost world, beneath which there is no lower,

in the manner of the dissemination of the wellsprings outward, to the outermost outside, beyond which there is no outside,

and there he brought about “Yosef,” from the term addition

(as his first name),

and this service is drawn forth and continues to spread and be successful.

And this matter is even more emphasized regarding my revered father-in-law, the Rebbe, and his father, the Rebbe, of blessed memory — because he was his only son,

which is a novelty that did not exist among the other Nesiim:

The Alter Rebbe had more than one son,

likewise the Mitteler Rebbe,

likewise the Tzemach Tzedek,

who corresponds to Daas, which is the key that includes six¹⁵⁶ — he had six sons,

likewise the Rebbe Maharash,

however, the Rebbe, of blessed memory, had only his only son,

my revered father-in-law, the Rebbe.

And this has a special force according to halachah — that he requires no anointment¹⁵⁷ with all its details. Consequently, the continuation of all the matters of the father is even more emphasized with force.

And just as with Joseph in Egypt, he drew down all the matters in the land of Egypt in a manner of expansion and rest — that they then lived “in the best of the land,”¹⁵⁸

as it was with Solomon,

“peace and tranquility,”

“every man under his vine and under his fig tree,”

i.e., in a permanent state — so too was the accomplishment of my revered father-in-law, the Rebbe,

that in this matter of Torah,

which is “our life and the length of our days,”¹⁵⁹

with him there was a state of rest and expansion — permanence,

not temporariness,

because he established in a permanent and expansive manner the matter of the dissemination of the wellsprings outward.

And in particular, we see this — the matter of drawing down the matters into this physical world in a permanent manner,

rest and expansion in matters of Torah — in the matter of the founding of the Tomchei Temimim yeshivah,

which is connected to Simchas Torah*¹⁵⁹,

and its name was then given, etc.¹⁶⁰:

The entirety of the matter of the founding of the Tomchei Temimim yeshivah is to build a permanent dwelling where the inner dimension of the Torah is studied in a permanent manner, in addition to the revealed aspect of the Torah.

This is analogous to the matter of building the Holy Temple in Jerusalem in the Land of Israel — because the general distinction between outside the Land and the Land of Israel,

and in the Land of Israel itself — the Holy Temple,

is the distinction between externality and internality:

Also in the diaspora there is Divine Providence,

but there it is in a manner of externality,

in a temporary manner,

in contrast, in the Land of Israel there is “the eyes of Hashem your God are upon it from the beginning of the year until the end of the year” — the inwardness of Providence,

in a permanent manner,

and especially in the Holy Temple,

where one made the pilgrimage “to appear before Hashem your God”¹⁶¹ — the matter of inwardness.

And in Torah, this is the matter of the inwardness of Torah. And how this was expressed in a permanent dwelling in a permanent manner

(analogous to the Holy Temple)

was through the founding of the Tomchei Temimim yeshivah,

a permanent dwelling where one studies the inwardness of Torah at a fixed time and as a fixed matter.

In other yeshivos they also study the inwardness of Torah,

but there it is not at a fixed time and not a fixed matter.

Regarding Torah, one cannot say that it is not permanent, Heaven forbid,

and especially according to what is explained in Tanya¹⁶² that “this union above is eternal forever and ever.”

[And since it is stated in Tanya, this is something understood by all — all the more so and how much more so:

On the title page of Tanya it is written that the book is “founded on the verse¹⁶³ ‘For this matter is very near to you, in your mouth and in your heart, to do it,’

to explain how it is very near, etc.” So if the book comes to explain how the service of Hashem is very near — all the more so that the book of Tanya itself,

the reason that explains “how it is very near,”

is itself “very near” to everyone!]

This is similar to the matter of Sukkah,

which is a temporary dwelling

(as above),

even though its mitzvah is significant,

all the more so from the fact that there is the matter of “its prohibition is significant”¹⁶⁴,

and “this union above is eternal forever and ever” —

But this is like the union is eternal forever and ever “above,”

in contrast, below, which is under time, it is indeed in concealment,

as explained in Tanya there.

In contrast, in the Tomchei Temimim yeshivah one sees in actuality and openly below how the inwardness of Torah is at a fixed time and in a fixed manner.

And just as the building of the Holy Temple was prepared by King David

(“from Hashem upon me He made me wise”),

but in actuality in this world in a permanent manner and in rest and expansion this was brought out through his son Solomon — so too was it regarding the Tomchei Temimim yeshivah:

The yeshivah was founded by the Rebbe, may his soul rest in Eden.

But the active director from the beginning of its founding,

even during the lifetime of the Rebbe, may his soul rest in Eden,

was his honor, my father-in-law, the Rebbe.¹⁶⁵

All the more so when he assumed the leadership — the matter of the Tomchei Temimim yeshivah was spread and brought out in actuality throughout the entire world in a permanent manner:

By the Rebbe, may his soul rest in Eden, it was primarily connected with fear of Heaven and Torah,

but relatively it did not descend entirely in a manner that it affects this lowly physical world, beneath which there is no lower,

i.e., relatively it was still in a temporary manner,

it had not yet been spread, etc.;

and his honor, my father-in-law, the Rebbe, brought it down in a permanent manner in this lowly world,

in a manner that it should actually disseminate the wellsprings outward,

until — it was spread throughout the entire world.

From this one sees the similarity of his honor, my father-in-law, the Rebbe, to King Solomon — that he also brought down the matters of his father into this lowly world,

and especially — the matter of the Tomchei Temimim yeshivah,

analogous to the matter of the Holy Temple,

a permanent dwelling in a permanent manner.

The matter of bringing down the teachings of Chassidus

(the matters of his father)

into this lowly world in a manner of disseminating the wellsprings outward in a permanent manner

(with expansion and rest)

which was done by his honor, my father-in-law, the Rebbe,

and just as with Solomon in his days — one also sees regarding the general conduct of their clarification of the world

(in addition to this being in the building of the Holy Temple and the founding of Tomchei Temimim):

The teachings of Chassidus were revealed by our Nesiim in the Yiddish language,

as the Alter Rebbe writes in Iggeres HaKodesh¹⁶⁶ that “the Baal Shem Tov, may his memory be for blessing, would deliver words of Torah in the vernacular and not in the holy tongue.” Afterwards, this was also transcribed in writing in the holy tongue,

but as explained in Iggeres HaKodesh there,

that the “compiler” “did not know to accurately formulate the language” when he transcribed it into the holy tongue,

because the Baal Shem Tov spoke in Yiddish.

And similarly, the Maggid and our Rebbes, the Nesiim after him, all spoke in Yiddish,

and only the opening words,

the verse and the like with which one began the Torah,

was

(for the most part)

in the Holy Tongue

(as in its original).

From this it is understood that in the matter of the revelation of the Torah of Chassidus, the Yiddish language is analogous to the Aramaic language in the time of the Gemara,

the language of the Gemara.

That is, higher than the other languages of the world ¹⁶⁷.

His Holiness, my father-in-law, the Rebbe, instituted that Chassidus be translated into other languages,

so that it should reach and be understood by Jews who do not understand Yiddish.

In this, one clearly sees the addition in the spreading of the wellsprings outward by His Holiness, my father-in-law, the Rebbe, relative to his father and the Nesiim before him — that he drew down Chassidus into the outside, even into the outermost outside,

in all languages,

so that the Torah of Chassidus should be established in the world — a matter of permanence.

And for this he sent emissaries to all places in the world,

in order to disseminate Judaism and the wellsprings there,

even into the outermost outside.

Regarding this, we find by King Solomon — that he refined the sparks throughout the entire world,

but not in a manner that he needed to go out from his place to refine those sparks,

rather he sat in his place in a permanent manner,

in tranquility

(peace and serenity)

— and the Queen of Sheba etc. brought him the holy sparks with great glory and splendor ¹⁶⁸.

Regarding this, it was so by His Holiness, my father-in-law, the Rebbe — he himself did not go to refine the sparks,

rather he sent emissaries to all places in the world to accomplish this work.

This also includes the emissaries who go on Simchas Torah from the synagogue of His Holiness, my father-in-law, the Rebbe ¹⁶⁹ to other synagogues,

even to distant places,

in order to add to the joy of the Jews there. And afterwards they return to the synagogue,

with an addition that came about through the refinement of the sparks in the distant places — they return with even greater enthusiasm,

until — that sometimes they return with Jews from those synagogues,

who saw in the emissaries a living example and therefore followed and came here with them — similar to the holy sparks that were brought to Solomon

(and he did not go to them).

And the refinement of the world by His Holiness, my father-in-law, the Rebbe and King Solomon was to such an extent that it also took in opposing matters and transformed them into holiness — the advantage of the advantage ¹⁷⁰ of light from darkness:

By His Holiness, my father-in-law, the Rebbe:

Through the fact that he was imprisoned,

in Egypt,

from this there later emerged a new festival for Jews

(here sit Jews who were there at that time).

By King Solomon:

It is known the story ¹⁷¹ that through the conduct of two women who behaved contrary to modesty, a refinement came about in Solomon's wisdom. This is seemingly an astonishing thing:

Does one need to come to know Solomon's wisdom through women who are contrary to modesty?!

Nevertheless, one sees that specifically this reveals Solomon's wisdom — from the aspect of the advantage of light from darkness.

And further examples of this.

Based on all the above, one sees the common denominator of the Ushpizin of Shemini Atzeres — Solomon and His Holiness, my father-in-law, the Rebbe

(and the connection to Shemini Atzeres — a permanent dwelling,

not like the Sukkah which is a temporary dwelling,

as above in section 20)

— that in both there was the accomplishment that they brought down the matters of their fathers into actual deed in this physical world in a permanent manner.

And just as by Solomon there was a state of permanence and tranquility and peace and serenity in material matters,

so too was it in the matter of Torah by His Holiness, my father-in-law, the Rebbe — a state of "the best of the land",

tranquility and expansion — a state of permanence — because he disseminated the wellsprings outward in the broadest manner and in a way that it should become a permanent matter,

and reach the outermost outside,

just as it was by Joseph the first,

that he drew down the matters of Jacob into the "nakedness of the land" in a permanent manner, in tranquility and expansion — "the best of the land".

And as hinted in his first name

(as above)

— "Yosef" — from the term addition,

"Yosef Hashem li ben acher",

which comes about through accomplishment in Egypt,

in this lowest world, beneath which there is no lower,

in a permanent manner — in tranquility and expansion.

And likewise with his second name — "Yitzchak"

(which is, as mentioned, after his grandfather,

but this goes back to the first Yitzchak — our father Yitzchak)

— after "God has made laughter for me"¹⁷²,

meaning that in this name it is revealed that in every time and in every situation,

even in this lowest world, below which there is no lower,

there is the matter of laughter and joy,

until the perfection in this — "then our mouth will be filled with laughter"¹⁷³ — the matter of permanence,

rest and expansion.

Regarding the practical and the point, the common denominator between Shlomo and my revered father-in-law, the Rebbe, is the matter of spreading the wellsprings

(the inner dimensions of Torah)

outward,

the matter of the Holy Temple,

"the face of the Master, Hashem"¹⁷⁴.

And simply — that one must engage in spreading the wellsprings outward, even to an outwardness beyond which there is no outwardness,

in a permanent manner.

In addition to the common denominator between them,

one also finds a difference between them,

even — opposites

(as was discussed in the previous nights regarding the previous ushpizin):

By King Shlomo there was also, in physicality, a state of rest and expansion,

"peace and tranquility".

However, by my revered father-in-law, the Rebbe, it was exactly the opposite in physicality

(although in Torah and spirituality it was for him as it was for Shlomo — rest and expansion in spreading the wellsprings outward,

as elaborated above)

in his time there was a twofold and manifold darkness of exile,

and within this itself — he had constant persecutions,

until the matter of imprisonment etc.

And even in his last ten years, when he lived in this country,

where there were no persecutions,

and one could live relatively in peace and tranquility — at that time there was for him another exile and concealment and hiding — one generally does not speak of it — in his physical health,

even an exile and concealment and hiding of his power of speech,

the power with which he spoke Chassidus,

i.e., the primary power that he needed for his primary occupation — spreading the wellsprings,

because only after he said it in speech was it put into writing!...

Like a doctor,

a professor,

asked him at that time:

You are a believer in Hashem,

so why does it happen to you that specifically in this primary power, which in the strongest way pertains to your service — spreading the wellsprings — there should be this matter?!...

Why?...

In general, "a healthy and whole body is from the ways of Hashem"¹⁷⁵,

and when there is a lack in the health of the body, G‑d forbid, there is a lack in the perfection of the service¹⁷⁵ — but here this was even more emphasized,

because it affected his power of speech.

The professor,

it seems,

asked the Rebbe this because he was a doctor,

and permission is given

(and power)

to a doctor to heal¹⁷⁶,

he certainly tried through medical means to cure him. But then he caught himself with an insight:

Why should he try with the powers of a flesh and blood

(a doctor)

— he would better arouse in the Rebbe the will that he wants to have his speech in perfection,

and "He will do the will of those who fear Him"¹⁷⁷ — then the Above will fulfill it! And how does he arouse the will in the Rebbe — by telling him that this is

(the professor)

personally affecting his faith in Hashem!...

One sees from this that even in his last ten years he had an exile and concealment and hiding. And in a certain aspect this is even worse than the exile that was earlier in that country — because that exile was external,

from the people around him,

whereas this exile and concealment and hiding was internal,

in his own body.

It emerges that in physicality there is a difference from one extreme to the other between King Shlomo and my revered father-in-law, the Rebbe — by Shlomo there was peace and tranquility also in physicality,

whereas by my revered father-in-law, the Rebbe, there was constantly a state of constriction and concealments and hidings.

In truth, however, one thing completes the other. And from this there is a directive regarding the practical:

The matter of spreading the wellsprings outward in a permanent and expansive manner — the common point between Shlomo and my revered father-in-law, the Rebbe — must be both in a state of distress and constriction,

as it is written¹⁷⁸ "I found trouble and sorrow, and I called upon the name of Hashem",

as was seen by my revered father-in-law, the Rebbe,

that despite the exile and concealment and hiding,

even in the last ten years,

in weak health,

he insisted that one should engage in spreading the wellsprings outward expansively,

And both in a state of expansion in material matters

(as in the state of Solomon),

because even when one has expansion in material matters there are other concealments and obscurities that can hinder the involvement in spreading the wellsprings outward

(and in a particular instance this is sometimes a greater concealment and obscurity than during the time of constraint):

When the Jewish people were in the time of Solomon "every man under his vine and under his fig tree",

one can nevertheless delude oneself that one should remain there,

because he is well off materially,

he has no confusions - therefore he does not want to depart from this.

Nevertheless we see,

that it was demanded of a Jew in the time of Solomon

(the time of the Holy Temple),

that when it comes to the three pilgrimage festivals,

he must go away from under his vine and under his fig tree and make a pilgrimage to the Holy Temple

[and with this there was the promise that "no man shall covet your land when you go up to appear before the Lord your God etc.",

as is recounted in the Midrashim of our Sages of blessed memory the miracles that the Almighty performed in this regard].

Until that regarding the order of bringing the first fruits it states that "all the towns of the district gather together in the city of the district etc. and they come and lodge in the open space of the city and they shall not enter the houses because of the tent of impurity".

That is, not only must he depart from his state of rest under his vine etc.,

but when he comes to Jerusalem he must spend a night wandering about,

although ostensibly he could first ascertain whether in a certain house there is a matter that would bring about the opposite of purity!

From this there is also the instruction in our present time - when the Jewish people have no persecutions etc.,

and one has expansion in material matters - that then there comes a greater trial in the involvement in spreading the wellsprings outward:

He sits under his vine and under his fig tree and studies Chassidus and prays at length - he is content - he does not want to tear himself away from this and go out to wander in the street to spread the wellsprings outward.

One has the aforementioned instruction - that also in a state of expansion

(the state of Solomon)

there must be the involvement in the refinement of the sparks,

the spreading of the wellsprings outward.

And simply:

Regardless of how much one has already been involved in spreading the wellsprings outward and in self-sacrifice,

to the extent that one went to the most distant places

(as mentioned above),

distant also in their spiritual state - one must continue to be involved in this with even greater vigor and strength,

in order to fasten the last buttons of the uniform,

And in a constant manner,

so that one establishes fruits and fruits of fruits until the end of the world,

as is known the explanation of this - until one makes an end and a mound of the concealment and obscurity of the world and the concealment and obscurity of the exile.

And particularly through that which one also adds in the matter that is dependent on time - the matter of joy which breaks through all boundaries,

And a greatest joy. And particularly when this joy comes after the great joy of the seven days of Sukkot that precede it,

which comes after the joy of the festivals that preceded it - it is understandable the ascent in holiness that must be on Shemini Atzeret and Simchat Torah - higher than the joy of the seven days of Sukkot,

which is higher than the joy of the other festivals

(as discussed above at length).

And particularly when one is already after Shemini Atzeret and one enters into Simchat Torah,

the ninth day

(the second day of the festival of the diaspora)

- then there must come an additional ascent in holiness in joy even relative to the joy of the eighth day - Shemini Atzeret.

And as is known in the conduct of our leaders and presidents

(as was spoken about last year,

and has already been printed),

that during the hakafot of Shemini Atzeret one was more restrained and one took more account of time etc.,

but not so on Simchat Torah - this was without measurements and limitations.

It becomes a close preparation for "and everlasting joy upon their heads",

a constant joy,

which will be in the true and complete redemption through our righteous Mashiach,

"And you shall be gathered one by one, O children of Israel",

the Almighty "holds each one by his hand literally from his place",

as is known the explanation of "literally",

that one touches it with the hand by the sense of touch - one will touch with the hand how the Almighty leads each one by the hand,

and Mashiach leads each one by the hand,

and the Divine Presence in exile - out of exile,

into the true and complete redemption,

and with joy and a good heart.

One should now announce regarding the order that one must now prepare for the hakafot,

with all the explanations of this,

And one should then go dance in the hakafot with joy and a good heart and with proper health,

Soon, we will actually go dancing in the hakafot in our holy land,

in Jerusalem, the holy city,

"the city of the great King,"

which will be in the complete Land of Israel,

including - "the Lord your God will enlarge your border,"

until - in the future, the Land of Israel will spread to all lands,

And this is hastened further by each Jew "making a Land of Israel here"

(as is known the saying of the Tzemach Tzedek)

- he makes a Land of Israel from his home,

his four cubits,

his portion in the world,

his neighborhood,

his city,

his country, etc.,

and all Jews together, each one contributes his "Land of Israel" that he has made from his portion in the world,

and all together they effect upon this the "end of the world" - the end and culmination of the concealment and hiding of the world and the exile,

And immediately comes the true and complete redemption,

speedily in our days, literally.

After the announcement regarding the order for the hakafot and the Kiddush that will take place outside the synagogue - the Rebbe Shlita said:

Those who need to recite a blessing after meals here,

should now recite a blessing after meals here.

Before his departure, he began to play the melody of the hakafot of his father, of blessed memory.

* ------

After the hakafot and the conclusion of the evening prayer - the Rebbe Shlita said:

One only urges those who are already urged - one should not forget to review the weekly portion, twice the text and once the translation,

and to study the lessons of Chitas:

On Simchat Torah - from the beginning of Parshat Bereishit until the seventh aliyah

(and from the seventh aliyah until the conclusion - on Shabbat Bereishit),

or on Shabbat Bereishit - the entire portion. For this is indeed a "great task."

May it be His will that "our prayer be accepted - or our prayers have already been accepted - for good and for blessing,

and that all blessings be drawn down,

and that it be a year of joy,

a year of Torah and a year of redemption,

speedily in our days, literally.

And he proclaimed - Good Yom Tov.

* ------

Ma