English translation — שיחת יום שמחת תורה (ערב שבת קודש) ה'תשמ"ה.

Our master, our teacher, and our Rebbe, may he live for many good days, Amen, washed his holy hands for the meal.

This farbrengen is a continuation of the farbrengen that preceded it –

on the night of Simchat Torah. And as every "continuation" according to Torah,

it must be in a manner of "ascending in holiness,"

that is, since an additional moment has come,

an additional day,

one must fill it with proper content. And in our case –

that we must now add even more in joy,

which is the main aspect of Shemini Atzeret and Simchat Torah –

as the words of our master, my father-in-law, the Rebbe, that "the mitzvah of the day is with joy"

(as discussed at length in the previous farbrengen).

That is, not looking at the magnitude of joy that was during the seven days of Sukkot,

on Shemini Atzeret and on the night of Simchat Torah –

one must now add even more in this,

until a joy that is beyond measure and limitation.

And during the service of the mitzvah of the day

(and particularly the service of joy)

is in a manner that is beyond measure and limitation,

it brings about an addition in the drawing down of the blessings of the Holy One, blessed be He, in a manner that is beyond measure and limitation

(as will be explained later, section 6).

Explanation of the matter:

The inner meaning of "the mitzvah of the day is with joy" is –

that through fulfilling the specific mitzvah of this day –

joy, one connects and unites

("mitzvah" –

from the term connection and union)

the existence of "the day"

(the existence of time)

with the essence of all mitzvot.

That is, one connects two extremes,

the essence of mitzvot –

the highest extreme,

to a level that is beyond extremes,

with the lowest extreme, time

("the day").

One will understand the superiority in this by first explaining the wording that one says on a festival

(in the prayer and in Kiddush)

"Who sanctifies Israel and the seasons":

"Seasons" refers to the festivals,

whose sanctity is brought about by Jews –

"Israel sanctified the seasons"

(through the determination and sanctification of the new months),

therefore one says on a festival "Who sanctifies Israel and the seasons."

One must understand:

"What is the language of seasons –

and it should have said appointed times or festivals, as it is called in the verse"?

Furthermore:

The general definition of time

("seasons")

is a very low level –

because every spiritual matter is above the definitions of time,

even a spiritual matter that is located below in this lowly world, which is measured and limited by the definitions of time,

is also above the definitions of time.

For example –

a logical concept:

Every logical concept,

not necessarily a concept of holiness,

such as the concept that "a person does not brazenly face his creditor" –

in this concept it is not applicable to divide between past, present, and future,

because the entire notion of a logical concept is not connected to the definitions of time.

Every person and every creditor

(when one judges in this logical concept)

is indeed connected to the definitions of time,

but the logical concept itself

(that "a person does not brazenly face his creditor") –

is entirely not connected to the definitions of time. This is a logical concept that exists in every time and in every place and level,

in every order of the chain of descent –

that a recipient does not brazenly face his influencer.

Consequently, it follows,

that when one emphasizes the matter of time

("seasons")

this indicates a very low level in this lowly world itself

(the lowest, below which there is no lower).

And also:

The matter of time indicates the lack of permanence of the thing,

that it is constantly changing,

now it is this way,

and tomorrow differently.

The question arises as above:

Why does one emphasize that a festival is called by the name "seasons,"

which emphasizes a low level? It is indeed true that the matter of a festival is within the category of time,

and simply:

The festival is today,

not yesterday and not tomorrow –

but nevertheless,

in the prayer and Kiddush of the festival one wants to express the superiority of the festival,

why must one then emphasize

(by calling the festivals by the name "seasons")

that the festival will end?!

The explanation of this is –

that this is precisely the point:

The innovation of a festival is,

that Jews then draw down holiness

(in the aspect of the illumination of the holy supernal)

also into the aspect of actual time

("Israel sanctified the seasons",

through the sanctification of the months upon which the determination of the festivals depends),

that is, to the very lowest. From this it is understood that the drawing down of holiness is from the highest place,

because specifically from there one can draw down to the very lowest

(the aspect of time).

This means:

The very same thing that in the prayer and Kiddush of Yom Tov we say "Who sanctifies Israel and the seasons" brings out

(not a deficiency,

but on the contrary –)

the power of holiness that Jews draw down on Yom Tov,

such a holiness that is higher than all matters,

therefore it can be drawn down

(through a Jew)

to the very lowest level –

in the aspect of time,

so that even time

(which is a very low level,

and –

changes)

should be a holy time

(Yom Tov).

This is the content of the matter of "the commandment of the day

(with joy)" –

that one connects the reality of "the day"

(time)

with the commandment of the commandments

(the ultimate elevation).

This is the general content of every Yom Tov –

that Jews draw down holiness into time,

"Israel sanctified the seasons."

In this very matter, however, Jews can draw down an additional holiness into this time. For in the drawing down of holiness in the matter of time there are levels:

The action of Israel regarding the holiness of the festivals is –

through the sanctification of the month,

upon which the determination of the festivals depends.

There is, however, a difference in the sanctification of the month itself between the sanctification of the month

(only)

according to the calculation and the sanctification of the month by the court:

Although even the sanctification according to the calculation is connected with the service of Israel

(because the determination of the calculation is by the children of Israel) –

nevertheless, the sanctification of the month by the court,

at the time when the court proclaims that the month is sanctified,

has in itself greater power than the determination of the months

(only)

according to the calculation.

One sees from this that in the drawing down of holiness into time

(by Israel)

there are levels.

It is also understood,

that in addition to the essential matter of the sanctification of the months

(by the court,

or according to the calculation)

through which Jews draw down holiness also in the aspect of time –

Jews can add further in this through their spiritual service on Yom Tov,

"the commandment of the day",

through which there is a drawing down of an additional holiness into the reality of "the day"

("seasons").

This means,

when a Jew adds in the service of "the commandment of the day" –

in a manner that is beyond measure and limitation,

not only "with all your heart and with all your soul",

but also "with all your might" –

he effects through this that the union and connection of the reality of the day with the commandment of the commandments should be in a more elevated manner:

through his service that is beyond measure and limitation

("with all your might")

he effects "measure for measure" that from a level that is completely beyond measure and limitation, it should be drawn down and revealed from it in the aspect of time.

And as is known the teaching of the Maggid in explaining the words of the Gemara that the first section of the Shema speaks "at a time when Israel does not do the will of the Omnipresent, etc." –

that this is the service of "with all your heart and with all your soul" in the second section of the Shema,

where it does not say "with all your might",

because only through the service of "with all your might",

as we say in the first section of the Shema –

and it is understood that it is simply stated,

only that one holds by it –

"they do the will of the Omnipresent",

i.e., that one makes a new will above,

which is a new drawing down from a level that is higher than the order of the chain of descent

(because for a matter that has already been drawn down into the order of the chain of descent –

one does not need to have a new will for it,

only a blessing and drawing down from concealment to revelation).

From this is understood the greatness of the elevation of "the commandment of the day",

and especially when the service of "the commandment of the day" is in the manner of "with all your might",

beyond measure and limitation –

that through this one draws down that from a level that is completely beyond measure and limitation it should be drawn down into the aspect of time –

from one extreme to the other extreme,

until from a level that is beyond the category of extremes.

All that is stated above applies to all festivals,

for in all of them there is the matter of "Who sanctifies Israel and the seasons",

and also the unique service of this day,

"the commandment of the day",

up to a service in the manner of "with all your might".

Among the festivals themselves there is a special elevation in this on Shemini Atzeret and Simchat Torah –

because the service on these days is in the matter of joy,

"the commandment of the day with joy":

The matter of joy is connected with a movement of expansion,

until an expansion that is beyond all measure and limitation,

because joy breaks all boundaries.

This is the elevation of Shemini Atzeret and Simchat Torah relative to the days of Rosh Hashanah:

It is a known saying of the holy Rebbe, my teacher and father-in-law, the Rebbe.

That the matters that are opened on the two days of Rosh Hashanah on the line of fear,

are opened on Shemini Atzeret and Simchat Torah on the line of joy.

(To copy the wording –

if possible).

And the difference between them is also expressed in this –

that the line of fear causes a movement of contraction and constriction,

the opposite of the matter of expansion,

but the line of joy causes a movement of expansion and spreading out,

until the breaking of all boundaries,

until –

the nullification of all boundaries,

in a manner that is above measure and limitation.

And in this itself there is a special advantage in the fixed order of this year –

when one goes from Simchat Torah directly into the day of Shabbat,

at which time it is "all your work is done,"

and there is only the matter of delight,

"and you shall call the Shabbat a delight,"

which delight is connected with expansion, etc.

It follows,

that on Shemini Atzeret and Simchat Torah,

where "the commandment of the day is with joy" –

the matter of "with all your might" is more conducive and even more powerful,

service that is above measure and limitation,

since joy is a matter of expansion,

breaking and nullifying all boundaries –

consequently it also causes even more powerfully

(measure for measure)

above –

the drawing down of a level that is above all measure and limitation

(a new will that is above the order of the chain of descent)

downward into the aspect of time.

And simply, this means:

The measure of the Holy One, blessed be He, is measure for measure

(as above).

Therefore:

Through the fact that a Jew in every time and season performs his service of "the commandment of the day"

(drawing down from above to below,

the boundaries of time,

"the day"),

and especially in a manner of "with all your might,"

above his own measure and limitation –

this becomes a vessel to create a new will above

("they make the will of the Place"),

that is, to draw down from a level that is above measure and limitation so that from it there should be drawn down below,

within the boundaries of time,

and simply –

that all the influences that a person needs should be drawn down in a manner of expansion,

until an expansion that is above measure and limitation,

and together with this –

it is drawn down in physical matters below,

in children, life, and ample sustenance

(in the likeness of the drawing down of the light of holiness within the boundaries of time).

As above from the teachings of the Maggid,

that through the service of "with all your might" one "makes the will of the Place,"

the making of a new will,

a drawing down that is above measure and limitation from the entire order of the chain of descent.

The question arises:

How can a Jew,

who is measured and limited,

draw down in a manner that is above measure and limitation?

The explanation of this is:

Through the fact that a Jew adds in his service more than according to his ability,

for example:

he gives charity more than according to his ability,

and so too in the other matters of Torah and its commandments,

and in general –

that he makes his home and his portion in the world a dwelling place for the Holy One, blessed be He,

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

then it is opened in a likeness to how it was in the donation of the Tabernacle in the desert

[in the aspect of Keter,

which is a preparation for the entry into the land,

"a good and spacious land,"

the ultimate of expansion],

that despite the fact that a calculation was made of everything that was needed for the making of the Tabernacle,

nevertheless at the time when they actually donated it turned out that "the work was sufficient and more" –

therefore it causes then that also above there should be a new will,

a drawing down that is above all measure and limitation.

And this is so regarding the service

(of "the commandment of the day")

in a manner of "with all your might" on all the festivals,

and in general –

the service in a manner of "with all your might" throughout the entire year –

that through the service of "with all your might" one draws down the influences from above in a manner that is above measure and limitation;

But when Shemini Atzeret and Simchat Torah come, then one does not need to seek in which particular matter the service that is above measure and limitation should consist

("with all your might") –

because the holy Rebbe, my teacher and father-in-law, the Rebbe, the leader of our generation, has revealed that "the commandment of the day is with joy,"

which joy itself is a service in expansion that is above measure and limitation

("with all your might") –

it breaks and nullifies all boundaries,

as above.

Consequently it causes a new will above,

that from above all matters should be drawn down in expansion that is above measure and limitation,

and together with this –

it should be drawn down below,

in children, life, and ample sustenance and in all of them ample

(in the likeness of the drawing down of holiness within the boundaries of time).

And when one adds in "the commandment of the day is with joy,"

that this should be in a manner of "with all your might" –

this also adds in the blessings and drawings down and influences in children, life, and ample sustenance.

And the matter of this is:

It is known that Shemini Atzeret and Simchat Torah are the conclusion and absorption of all matters that are drawn from Rosh Hashanah until the festival of Sukkot.

And therefore,

during the service of Simchat Torah –

"the commandment of the day is with joy" –

it is in a manner that is beyond measure and limitation,

it causes that all the influences from Rosh Hashanah

(whose conclusion is on Shemini Atzeret and Simchat Torah)

should be drawn in a manner of expansion,

until an expansion that is beyond measure and limitation,

in a loftier manner than it was drawn until now

(a new will),

and together with this –

it is drawn down to the lowest level,

in physical matters in their simple sense,

children, life, and ample sustenance, and in all of them, ample.

And in more detail:

Already on the eve of Rosh Hashanah, Jews were certain that they had been victorious in judgment –

as it is stated in the Tur:

"For what great nation is there that has a god so close to it..

What nation is like this nation that knows the character of God,

His customs and laws,

that the custom of the world is that a person who has a judgment wears black, etc., because he does not know how his judgment will turn out,

but Israel is not so,

they wear white and wrap themselves in white..

because they know that the Holy One, blessed be He, will perform a miracle for them, etc."

And especially after Rosh Hashanah,

when "three books are opened, etc.",

and since "Your people are all righteous",

all Jews are certainly included in the book of the completely righteous,

who "are written and sealed immediately for life".

And all the more so after all the matters of Rosh Hashanah are revealed openly on the festival of Sukkot –

"at the hidden time of our festival",

and the revelation is not only among Jews,

but a revelation to such an extent that even the nations of the world see it:

Even on the eve of Rosh Hashanah, when Jews are in a state where they are certain that they are victorious in judgment,

this does not remain hidden only among Jews,

rather, because of this, Jews change their garments –

they wear white and wrap themselves in white,

so that every gentile in the street can see it,

and when the gentile asks:

what makes this day different from other days,

they explain to them that they know that they were victorious in judgment,

whether he believes or not, however, "their mazal sees":

Afterwards, on the festival of Sukkot, it comes out in the ultimate revelation

(not only from the perspective of the faith of the nations and "their mazal sees",

but in a literal revelation) –

as it is stated in the Midrash that "Israel and the nations of the world come and argue before the Holy One, blessed be He, on Rosh Hashanah, and we do not know who won, except that when Israel go out with their lulavim and etrogim in their hands, we know that Israel are the victors".

In addition to this:

On the festival of Sukkot, they sacrifice the seventy bulls corresponding to the seventy nations of the world,

and through this, the matter of "Praise the Lord, all nations; laud Him, all peoples, for His kindness has overwhelmed us" is actualized,

and it is known the difficulty:

What is the connection of "His kindness has overwhelmed us" as a reason

("for")

for "Praise the Lord, all nations, etc."? The explanation of this is –

that the matter of "His kindness has overwhelmed us" is revealed also among the nations of the world,

even in their knowledge,

therefore "Praise the Lord, all nations".

That is to say:

the knowledge of the nations of the world from their own perspective –

in the name Elokim,

the aspect of the attribute that fills all worlds,

but through the fact that "His kindness has overwhelmed us"

(the overpowering of kindness),

the revelation of the aspect of the One who encompasses all worlds that is drawn to Jews

("us"),

then the nations of the world also receive a

(semblance of)

knowledge in the One who encompasses all worlds –

in the manner of what is stated "and they shall know that You, Your name is the Lord, You alone are Most High over all the earth",

meaning that all the peoples of the earth have knowledge also in the matter of "Most High over all the earth"

("the earth" refers to the aspect of the attribute that fills all worlds),

the aspect of the encompassing –

and this causes "Praise the Lord, all nations",

that the nations will also praise the aspect of the Lord,

the aspect of the encompassing.

And after the festival of Sukkot comes Shemini Atzeret and Simchat Torah,

"Shemini" from the word for fatness,

according to the teaching of the Maggid that this is the "essence"

(that is the wording),

meaning the core and the quintessence,

because then all the matters of before

(beginning from Rosh Hashanah until the festival of Sukkot)

are drawn in a manner of absorption in the innerness.

It is therefore understood,

that on Shemini Atzeret and Simchat Torah it is a most auspicious time for drawing all physical matters with expansion,

children, life, and ample sustenance, and in all of them, ample,

until an expansion that is beyond measure and limitation.

And as mentioned above,

that the vessel for this is through the fact that Jews perform the service in a manner of "with all your might",

beyond their measure and limitation,

this draws "measure for measure" that also from above there should be drawn expansion in all physical matters;

All the more so when one stands on Shemini Atzeret and Simchat Torah,

where "the mitzvah of the day is with joy,"

and joy breaks all boundaries –

it is through this that one performs the service of "the mitzvah of the day with joy,"

and in a manner of addition regarding the joy of the previous days,

until an addition that is above measure and limitation

("with all your might") –

this certainly draws down

("measure for measure")

that also from above there should be drawn an expansion that is above measure and limitation in all physical matters.

All the more so when one stands on Shemini Atzeret and Simchat Torah,

where "the mitzvah of the day is with joy,"

and joy breaks all boundaries –

it is through this that one performs the service of "the mitzvah of the day with joy,"

and in a manner of addition regarding the joy of the previous days,

until an addition that is above measure and limitation

("with all your might") –

this certainly draws down

("measure for measure")

that also from above there should be drawn an expansion that is above measure and limitation in all physical matters.

And after the lengthy discourse –

the main thing is the deed,

and in the well-known phrase "Tafaro da flachu," that while standing in Simchat Torah one must utilize every moment in accordance with "the mitzvah of the day with joy" in a manner that is above measure and limitation,

And simply –

to dance with the feet and clap with the hands etc.,

in the manner of "leaping and dancing before the Lord,"

"with all strength."

[And although regarding this (clapping with the hands) there is a question concerning Shabbat (and Yom Tov) –

one sees however in practice that they do so in all Jewish communities simply without any concern or doubt (in a manner of "from the outset, over the top").]

And as mentioned,

after the lengthy discourse the main thing is –

actual deed,

that one should be in joy in actual deed.

And although at that time "all your work is done" –

it is understood that regarding the matter of joy

(on Simchat Torah),

one must have that a Jew should fulfill it in actual deed

(also on Shabbat),

and it is not possible to say about this "all your work is done"...

On the contrary, "for the work of your hands You long,"

meaning that it is not merely a desire and wish,

but in a manner of "longing," from the term yearning and longing,

as in "I have yearned, yearned,"

the Almighty longs for "the work of your hands"!

And may it be His will that from the great joy –

dancing with the feet and clapping with the hands –

one should soon actually merit to dance opposite our righteous Mashiach,

and this –

still in the last days of exile,

as it is written regarding the Exodus from Egypt "and for all the children of Israel there was light in their dwellings" while still in Egypt,

so too will it be in the future to come –

"as in the days of your departure from the land of Egypt I will show you wonders,"

in a manner of

(from the outset, over the top –)

"wonders" even regarding

(the wonders of)

the redemption from Egypt.

And together with our righteous Mashiach one goes to our holy land,

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

to Jerusalem the holy city,

"the city of the great King,"

to the Temple Mount and to the third Holy Temple.

And all this –

in actual practice,

below ten handbreadths,

because just as regarding the service of Jews "for the work of your hands You long" and the main thing is the deed,

so too regarding the Almighty,

that the Almighty takes out Jews in actual practice from exile,

and they greet our righteous Mashiach,

in the true and complete redemption,

out of joy and goodness of heart,

and with a dance,

speedily in our days, literally.

Based on the above

(page so-and-so)

that this farbrengen follows the previous night's farbrengen

(connected to Shemini Atzeret) –

this is the place to complete several matters that were begun to be discussed in the aforementioned farbrengen:

Regarding the song of the day of Shemini Atzeret,

Regarding the ushpizin of Shemini Atzeret,

and also regarding the daily study portion in the Rambam's book,

[As the custom that had spread recently,

to study a portion in the Rambam every single day,

so that one should finish the entire book close to the birthday of the Rambam.

And already when one accepts the resolution to study this portion,

it is considered as if one has already performed the matter.]

And first and foremost –

Regarding the song of the day:

Regarding the song of the day of Shemini Atzeret –

one finds in Masechet Sofrim:

"On the festival of Sukkot...

on the eighth day –

for the conductor on the sheminit."

And the reason why the Rambam does not bring it –

is not because it is not brought in the Shas,

for we see that the Rambam brings many matters from the midrashim of Chazal and the Zohar,

even though they are not brought in the Shas,

rather it is possible to say

(that the Rambam does not bring it)

simply,

because the Rambam did not have before him and did not see the section of Masechet Sofrim etc.

It was pointed out regarding this

(in the previous farbrengen),

that in Masechet Sofrim,

and accordingly in the discourse of the old Rebbe in Likkutei Torah Parshat Tazria beginning "Lamnatzeach al hasheminit" the word "bineginot" is missing,

because in the verse it says "Lamnatzeach bineginot al hasheminit."

At first glance one could say:

Besides the psalm 6 in Tehillim which begins "Lamnatzeach bineginot al hasheminit",

there is another psalm where the matter of "sheminit" is mentioned –

Psalm 12,

whose beginning is "Lamnatzeach al hasheminit",

without the word "bineginot". And accordingly it is reasonable to say

(at first glance)

that what is stated in Masechet Sofrim "on the eighth day lamnatzeach al hasheminit",

refers to Psalm 12

(not to Psalm 6),

and then there is no question why it does not say "bineginot".

And accordingly regarding the discourse in Likkutei Torah beginning "Lamnatzeach al hasheminit",

which is based on the words of the Gemara in Masechet Menachot "Lamnatzeach al hasheminit mizmor leDavid,

al milah shenitnah bishmini" –

the intention in it is to Psalm 12,

where it does not say "bineginot".

In Masechet Menachot it is marked in the margin to Psalm 12,

in contrast to Masechet Sofrim –

it is marked to Psalm 6 –

but:

One cannot bring a proof from these marginal references –

because all the marginal references in Shas and midrashim etc. were added a long time later,

and one cannot know if a reliable authority wrote them

(even though he merited that they be printed in the margin of the Shas).

And as has been discussed many times regarding the marginal references that we find in the commentary of Rashi that is before us –

that Rashi himself did not write them

(as we see in the early printings,

and especially in manuscripts),

that is, that Rashi wrote only the verse and a reference

(because he relied on the one who learns the matter that surely he knows where the verse is),

and at most –

he sometimes brings that the verse is in a certain book

(Yeshayahu and the like),

and the marginal references were added later,

by the copyists or printers and the like.

So too we find by the Rambam,

that he did not mark the sources for the rulings of law in the book Yad. And in one of his responsa he writes that he wants to mark the sources for the rulings –

in a separate work.

And accordingly it turns out,

that the marginal references which are printed in the margin in Masechet Sofrim,

are not a part of Masechet Sofrim

(and likewise in Masechet Menachot),

rather from another person of whom we do not know if he is a reliable authority,

and consequently one cannot bring from it a proof that in Masechet Sofrim it relies on the verse in chapter 6 and in Masechet Menachot it relies on the verse in chapter 12.

But on the other hand,

it is a great difficulty to say that in all the editions of Masechet Sofrim and Masechet Menachot there is an error in the marginal reference

(that they switched the reference to Psalm 6 and Psalm 12),

and nevertheless no one pointed out this error throughout all these generations!

In truth, however, there is a simple way to clarify whether the intention in "Lamnatzeach al hasheminit"

(in the aforementioned places)

is to chapter 6 or chapter 12,

And with the preface of what has been discussed many times,

that there is a lack of attention in learning the method of study,

that is, not only to learn a particular subject,

but also to learn the method of how one must approach and learn and clarify that particular subject,

and so forth in every matter.

And in our matter:

In order to know whether the intention in "For the conductor on the eighth" is to Psalm six or to Psalm twelve –

one must look in the books of the great ones of Israel,

authoritative sources,

who explain the chapters of Tehillim in order,

and these are:

Midrash Tehillim,

Yalkut Shimoni,

and also the notes of the Tzemach Tzedek on Tehillim,

and in these books one can see where they bring the aforementioned exposition from tractate Menachot page twenty-nine

[which is the method of study in which there is a lack of attention –

that one should study verses in the Written Torah (in this case in the book of Tehillim) together with their interpretation in the Oral Torah].

When one looks into Midrash Tehillim,

one sees that there the matter of "For the conductor on the eighth, on the circumcision that was given on the eighth" is brought

(the same exposition as in tractate Menachot) –

in Psalm six, and there one cannot say that the intention is to Psalm twelve,

because Midrash Tehillim is arranged in the order of the chapters of Tehillim,

and the exposition is brought in Psalm six,

and afterwards there are expositions on the verses after it,

in Psalm six itself,

and afterwards in the subsequent chapters,

Psalm seven, eight, nine,

ten and eleven,

and only afterwards are expositions brought on Psalm twelve],

and nevertheless the word "with melodies" is missing.

So too in Yalkut Shimoni –

the matter is brought in Psalm six. But there it states

(as it indeed states in Psalm six)

"For the conductor with melodies on the eighth,

on the circumcision that was given on the eighth."

And in the notes of the Tzemach Tzedek on Tehillim –

he brings and explains the matter of the circumcision that was given on the eighth both in

(his notes on)

Psalm six and in Psalm twelve.

And it can be said,

that according to

(the method of study of)

the inner dimension of the Torah –

the matter has a connection to both chapters

(six and twelve).

But according to

(the method of study of)

the revealed aspect of the Torah –

the matter pertains only to Psalm six.

In any case:

In Midrash Tehillim

(which is earlier and primary relative to Yalkut Shimoni,

which is only a collection of expositions of our Sages of blessed memory from many places,

including –

Midrash Tehillim),

which certainly speaks about Psalm six,

nevertheless there the word "with melodies" is missing.

And based on this it is understandable in this case –

that what in tractate Sofrim and in Likkutei Torah the word "with melodies" is missing is not necessarily because the intention in this is to Psalm twelve,

for one sees that in Midrash Tehillim Psalm six the word "with melodies" was also omitted. And furthermore:

The exposition that he brings in Likkutei Torah

(on the circumcision that was given on the eighth)

is brought in that Midrash Tehillim specifically in Psalm six, and nevertheless with the omission of the word "with melodies"!

Consequently, according to this, the aforementioned matter requiring examination remains,

why in Likkutei Torah and in tractate Sofrim,

and similarly in Midrash Tehillim,

the verse is brought with the omission of the word "with melodies."

And furthermore, primarily:

According to the principle that the verse did not come to obscure but to explain,

it is understandable,

that when the matter of "For the conductor on the eighth" is brought somewhere,

it is logical to say that the intention is to the first chapter where the matter is stated

(that is,

in this case –

Psalm six);

** because if the intention were to the second chapter

(Psalm twelve),

one would have needed to say so explicitly.

One cannot say that they indeed explained that the intention is to the second chapter by means of their having omitted the word "with melodies"

(as it states in Psalm twelve) –

because in Midrash Tehillim it certainly speaks about Psalm six,

and nevertheless there the word "with melodies" does not appear.

Also, one must note regarding what the Tzemach Tzedek in his aforementioned notes on Tehillim, where he explains many details in the two chapters,

does not stop to explain the reason for the difference between Psalm six and Psalm twelve,

that in Psalm six it states "For the conductor with melodies on the eighth,"

whereas in Psalm twelve it states "For the conductor on the eighth"

(without the word "with melodies").

The reason for this, simply,

is because in Psalm 12 one does not need to explain the word "with stringed instruments" since it relies on what is already stated "with stringed instruments" in Psalm 6,

for because in both psalms it speaks about the musical instrument called "the eighth,"

it is understandable that after he already explains in Psalm 6 "For the conductor, with stringed instruments, upon the eighth,"

he no longer needs to explain it regarding the "eighth" in Psalm 12.

But on the other hand,

as above:

In Midrash Tehillim, Psalm 6, it says "For the conductor, upon the eighth" without the word "with stringed instruments."

And one could elaborate on this,

but this is not its place,

because the matter was brought only as a parenthetical statement.

The explanation of the connection between "For the conductor, upon the eighth" and Shemini Atzeret:

The difference between the seventh and the eighth is:

The seventh refers to the present time,

and the eighth refers to the future time,

as it is stated in the Gemara:

"The lyre of the Temple had seven strings...

and that of the days of the Messiah has eight,

as it is said, 'For the conductor, upon the eighth.'" And it is known that the eighth sefirah

(from below upward)

is the sefirah of Binah,

the world of freedom,

the concept of freedom and redemption.

And this is connected to Shemini Atzeret –

because the elevation of Shemini Atzeret relative to the seven days of Sukkot that precede it is in the manner and pattern of the elevation of the days of the Messiah relative to the present time.

And the explanation of this is:

The difference between Shemini Atzeret and the seven days of Sukkot is,

that during the seven days of Sukkot there is an obligation to sit in a sukkah

("In sukkot you shall dwell for seven days"),

a temporary dwelling,

which is therefore exempt from a mezuzah,

in contrast to Shemini Atzeret –

one sits in the house,

a permanent dwelling.

And it is understandable that the entry into a permanent dwelling after the seven days of Sukkot is

(also)

by virtue of the command of the Holy One, blessed be He

(just like the command "In sukkot you shall dwell for seven days") –

for because a person's mind is more settled in a permanent dwelling than in a temporary dwelling

[for this reason we find that the study of Torah on the festival of Sukkot must be in the house,

and not in the sukkah (although all his other activities he must do in the sukkah,

"You shall dwell as you reside"),

because in the house one can study with settled mind]

therefore it is understandable that when the seven days of Sukkot end,

one has a command according to the Torah to enter the house

(a permanent dwelling),

so that the joy of the festival of Shemini Atzeret should be in its fullness,

in a permanent dwelling.

The difference between the two states

(the seven days of Sukkot –

in a temporary dwelling,

and Shemini Atzeret –

in a permanent dwelling)

is analogous to the general difference between the present time and the days of the Messiah:

The true state of a Jew in a manner of permanence is –

in the days of the Messiah,

for then all his matters will be in their perfection,

as is fitting for the true state of a Jew,

in contrast to the present time,

in the time of exile –

a Jew finds himself in a temporary state,

For exile is not the permanent state of a Jew, Heaven forbid,

only a temporary state,

for the cause of the exile is –

"Because of our sins we were exiled from our land,"

and the matter of sin

(the cause of the exile)

is not related to the true essence of a Jew,

and in the language of the Zohar:

"And if a soul sins –

it is astonished,"

it is a wonder how a Jew comes to sin! This is something external to him

[and as explained in Tanya (chapter 28) regarding foreign thoughts during prayer,

that this is "like a parable of a person praying with concentration and standing before him is a wicked gentile who speaks with him in order to distract him, etc."] –

from this it is understood,

that just as the cause of the exile

("we sinned")

is not related to the true essence of a Jew,

so too regarding the effect –

exile,

that it has no relation to the true essence and state of a Jew,

only a matter of temporariness.

So that even the standing and state during the time of the Temple,

despite all the elevations within it –

is incomparable to the elevation of the days of the Messiah.

That is, that also the standing and state during the time of the Temple is a matter of "temporariness" relative to the days of the Messiah.

And this is analogous to the difference between the seventh and the eighth

(the seven days of Sukkot and Shemini Atzeret).

And in the language of the aforementioned Gemara:

"The lyre of the Temple had seven strings" –

analogous to the seven days of Sukkot,

a temporary dwelling,

"and that of the days of the Messiah has eight" –

analogous to Shemini Atzeret,

a permanent dwelling.

In the service of man:

There are two modes of service:

A) The service that will be in the days of the Messiah –

when the state of the Jews will be in perfection,

in a manner of permanence,

B) The service in the present time,

and especially in the time of exile,

when the state of the Jews is in a manner of temporariness.

And both modes of service are according to the command of the Holy One, blessed be He –

as discussed earlier regarding the two states of dwelling in a sukkah

(a temporary dwelling)

and entering the house

(a permanent dwelling)

in Shema and Shemoneh Esrei.

That is to say:

also the mode of service in the time of exile is according to the will and command of God,

and in the well-known expression:

"Not by our will were we removed from the land of Israel, etc.,

Our Father, our King, has driven us into exile, etc.,"

and the ultimate intention in this is –

"The Holy One, blessed be He, did not exile Israel among the nations except so that converts might be added to them,"

where "converts" refers to the holy sparks that are found in the physical things of the world,

which in themselves are holy sparks,

only one must reveal them from concealment to revelation,

[And analogous to a literal convert,

who also before he converted had within him a holy spark of a Jew,

and as is known the explanation of the precise wording of our Sages "a convert who converted,"

for seemingly he should have been called "a gentile who converted" (just as a slave who was freed,

a minor who became an adult) –

rather this is because before he converted he also had a holy spark of a Jew,

because if not –

he would not have converted,

i.e., one who is a gentile in his very essence will indeed never convert,

rather one who is essentially a convert,

he has within him a spark from the soul of a Jew,

can this then emerge in revelation through conversion (according to the Torah).

And this is also the explanation in the response of the Rambam to Rabbi Ovadia the convert,

that his level

(being a convert)

is higher than the level of born Jews,

because he is attributed "to He who spoke and the world came into being" –

seemingly:

how is it possible to say this,

when he was a gentile for so many years?!

So the explanation in this is –

that immediately from when he was born,

before he converted,

he already had the holy spark,

and afterwards it only needed to be revealed through conversion,

as above],

And through the fact that Jews perform their service in all the places where they find themselves –

they refine the holy sparks throughout the entire world.

And the explanation of the matter:

When the light of holiness shone with full force and revelation –

one did not need to go into exile in order to refine the holy sparks,

because the holy sparks themselves came to the place of the light. Analogous to a large torch that draws to itself all the holy sparks of its light

(as we find with King Solomon and the Queen of Sheba, etc.);

however, when the light of holiness does not shine with such force and revelation –

one must then go to the place where the holy sparks are found,

i.e., all the places where Jews are found in the time of exile,

in order to refine the sparks).

But for this it is sufficient to send one person to an entire country,

and one does not need to send all Jews there,

and in the language of our Sages:

"One of you is exiled to Barbaria and one of you is exiled to Samatria,

it is as if all of you were exiled."

As we find it by his holiness, my master, father-in-law, and teacher, the Rebbe, leader of our generation

(who comes in continuation of the seven Chassidic ushpizin of the days of Sukkot (who remained in his place and sent emissaries (a person's emissary is like himself,

even like the sender himself) to every place,

and in our days this is spreading in a manner of increase,

and with success.

And it can be said,

that the matter

(the action through the emissaries while he himself is in his place)

is somewhat analogous to the mode of service of refining the holy sparks in the time of Solomon

(which comes in continuation of the seven ushpizin of the days of Sukkot),

by the power of the light of the torch, etc.

And after all this –

although also the service in the time of exile

(in refining the sparks)

is according to the command of God

(as above at length) –

a Jew must know that the state of exile is for him only a temporary state,

and his true state,

in a manner of permanence,

is specifically in the days of the Messiah.

That this is the content of the matter that after the seven days of Sukkot one goes out of the sukkah

(a temporary dwelling)

and one enters the house

(a permanent dwelling)

on Shemini Atzeret –

because after all the elevations and wonders of "In sukkot you shall dwell for seven days"

[in a manner of settlement ("you shall dwell"),

and in a manner of "so that your generations may know" –

knowledge and connection etc.,

with all the interpretations thereof],

one tells a Jew that this is still a state of temporariness

(the entirety of service in this time),

and therefore one must be elevated to a state incomparably higher –

a state of permanence,

as it will be in the days of Mashiach.

With this comes the teaching of Shemini Atzeret,

and the connection with the ushpizin of this day:

Although it was explained earlier that the matter of Shemini Atzeret –

"For the conductor on the eighth,"

a harp of eight strings –

is connected with the days of Mashiach,

nevertheless there is the matter of Shemini Atzeret also in this time

(including –

the time of exile),

in the manner of the psalm of "For the conductor on the eighth"

(which pertains to the days of Mashiach,

and likewise "On the ten-stringed harp" which pertains to the World to Come)

was said by King David before the days of Mashiach,

still in a time that pertains to "seven."

And from this one learns a wondrous teaching –

that a Jew has the power to bring about the matter of the days of Mashiach

(the eighth),

"For the conductor on the eighth,"

even when one is in the time of exile!

And as the well-known parable in the discourses of the Admor Maharash

[whose matter is "at the outset one should go beyond"]

regarding our deeds and service in this time

(and the time of exile) –

of a person who has in his hand a chest of precious stones and pearls,

and he also has the key to the chest,

so that he can always open the chest,

and the "key" with which one opens the chest and reveals the state of the days of Mashiach –

is the entirety of our deeds and service in the fulfillment of Torah and mitzvot in this time. One sees from this that in the time of exile

(the seventh)

every Jew always has the power to reveal the matter of the days of Mashiach

(the eighth).

And this matter is also emphasized in the ushpizin of Shemini Atzeret –

King Solomon and the Admor, my father-in-law, the Rebbe:

Regarding King Solomon it is written "Peace and quiet I will give to Israel in his days,"

in which is included the perfection of peace that will be in the future.

As the middle Rebbe explains that the perfection of the matter of "He redeemed my soul in peace" will be in the future.

So too regarding the Admor, my father-in-law, the Rebbe, the leader of our generation –

his second name is "Yitzchak,"

after the phrase "Laughter has God made for me,"

in which is included the perfection of the matter of laughter that will be in the future,

as it is written "Then our mouth will be filled with laughter."

And based on this, the connection of Shemini Atzeret and the ushpizin of this day is understood –

that just as on Shemini Atzeret the matter of the future is emphasized,

"For the conductor on the eighth,"

so too is it with the ushpizin of Shemini Atzeret.

And as was discussed at length yesterday, how with King Solomon and the Admor, my father-in-law, the Rebbe, the service was in a manner of permanence

(even before the days of Mashiach) –

in accordance with that which Shemini Atzeret, its matter is permanence

(a permanent dwelling),

the matter of the eighth,

the days of Mashiach,

the state of permanence of the Jews.

Based on this, it is also understandable why it is not explicitly stated that King Solomon and the Admor, my father-in-law, the Rebbe, are the ushpizin of Shemini Atzeret

(like the seven ushpizin during the seven days of Sukkot) –

because the matter of Shemini Atzeret and their matter of the ushpizin of this day

(Solomon and the Admor, my father-in-law, the Rebbe)

is not in a manner of a guest

(ushpiza),

for a guest is a state of temporariness,

but rather in a manner of permanence,

that is, they become the "householders"

(not merely guests,

temporary)

to bring about throughout the entire world

(for a householder is a matter of permanence).

And from this it is understandable that standing on Shemini Atzeret

(and Simchat Torah),

when one has the matter of "For the conductor on the eighth" –

then it is easier to bring about the matter of the redemption

(the harp of the days of Mashiach of eight strings),

and especially since for this one has the power of the ushpizin of this day,

King Solomon and the Admor, my father-in-law, the Rebbe,

and in a manner of permanence

(a permanent dwelling),

that they become householders to bring about in the reality of the world.

And one should connect the aforementioned matter with the daily lesson in Rambam of Shemini Atzeret:

At the beginning of the daily lesson of Shma"tz, the Rambam writes:

"Thought is effective only from one who is fit for service..

How so?

If one of the disqualified persons received the blood or carried it or sprinkled it and thought etc., he did not invalidate through his thought,

because he is not fit for service..

But if the disqualified person thought at the time of slaughter, he invalidated through his thought,

for slaughter is valid when performed by disqualified persons,

as we have explained".

What is the matter

(slaughter is valid when performed by disqualified persons)

that the Rambam explained at the beginning of the Halachot of Pesulei HaMukdashim:

"All those disqualified for service are permitted to slaughter sacred animals ab initio, and even the most holy sacrifices",

And to such an extent,

that even a person who is impure,

"who does not slaughter ab initio (and)

even though he is outside the Temple courtyard and extended his hand and slaughtered in the Temple courtyard,

a decree lest he touch the meat",

nevertheless "if he transgressed and slaughtered, the offering is valid".

And the source of the matters –

in chapter three of Zevachim:

"All disqualified persons who slaughtered, their slaughter is valid,

for slaughter is valid when performed by non-priests, women, slaves, and those who are impure,

and even for the most holy sacrifices,

provided that those who are impure do not touch the meat,

therefore they invalidate through thought".

And as is known, there is a discussion about this,

how can a person who is impure slaughter sacred animals,

he is not permitted to enter the Temple,

and especially to slaughter the most holy sacrifices whose slaughter is on the side of the altar to the north –

because even if one would say that he will slaughter with a long knife,

"how is it possible that it should be so long from the Temple Mount to the Courtyard of Israel"?!

Even if one would say that it speaks about a person who is impure from a creeping creature who is permitted to enter the Chel –

"nevertheless, the Courtyard of Women is one hundred and thirty-five cubits long, and how is it possible that a knife should be so long"?!

One can say that he became impure in the Temple courtyard,

and before they removed him from there, he slaughtered. And even though he makes the meat impure

(even though he does not touch it)

through the knife

(which receives impurity from him) –

one can say that this speaks about a person who is impure from a creeping creature "who does not make a vessel impure, for he is not a father of impurity",

or even with one who is impure from a corpse –

"such as if he checked a reed membrane and slaughtered with it".

From this one sees the greatness of the virtue of a Jew –

that in whatever situation he may be,

even at the time when he became impure and one must remove him from the Temple courtyard,

he can slaughter even the most holy sacrifices,

including –

"the bull of the High Priest of Yom Kippur",

the ultimate elevation in offerings!

And this is not because slaughter is not an important service,

for which reason slaughter is valid when performed by a non-priest,

and the mitzvah of priesthood begins from reception and onward –

because on the contrary:

slaughter is the main thing,

as was explained in last night's lesson of Rambam

(from Hoshana Rabbah),

that "the libations are not sanctified to be offered except through the slaughter of the offering",

that is, that the sanctity of the libations is activated specifically at the time of slaughter,

which is the main thing,

and afterwards one can only invalidate

(through an undesirable thought),

and nevertheless slaughter is valid when performed by non-priests, women, and slaves,

and even by those who are impure.

This is the interpretation and intention in the words of Samuel

(the son of Hannah)

that "slaughter is valid when performed by a non-priest",

and only "from reception onward is the mitzvah of priesthood" –

that this emphasizes the greatness of the virtue of every Jew,

that although he is not a priest

(and moreover,

even when he finds himself in a state opposite to purity),

he has the power to slaughter an offering,

the most essential service!

And the reason for this is,

because in whatever situation he may be, "he is Israel",

and in the language of the verse:

"Who dwells among them in the midst of their impurity",

"even though they are impure, the Divine Presence is among them",

and not only regarding the Jew

("Who dwells among them"),

but this also affects the world,

as it is in our matter,

that through the slaughter of a non-priest or one who is impure etc.,

the "offering is valid",

and the offering can be an animal that was brought not only from the Land of Israel,

but from any place in the world.

To the extent that even his thought affects the offering –

"if the disqualified person thought at the time of slaughter, he invalidated through his thought",

and likewise on the other hand,

that a desirable thought causes the offering to be valid,

even though it speaks about thought alone,

which even a person does not know what is in the heart of his fellow,

and all the more so an animal

(the offering),

and all the more so –

libations,

from the category of the vegetative,

and salt –

from the category of the inanimate

(as is known (Taamei HaMitzvot on Parshat Vayikra) that offerings contain from all the categories of domem, tzomeach, chai, medaber).

And based on this –

the measure of the Rambam is connected to the above,

that even in the time of exile

(seven)

a Jew has the power to bring about the matter of the redemption

(eight) –

which also in this measure of the Rambam is emphasized in every situation and condition in which a Jew finds himself,

he can bring about great matters.

It is known the principle that from every matter in the study of Torah there must be a practical difference regarding action,

and in the language of the Gemara –

"what is the practical difference",

"what is the difference between them".

So too regarding what was discussed above concerning the laws connected with the slaughter of offerings –

may it be His will that very soon there should be from this the "what is the practical difference" and "what is the difference between them" –

when the Holy Temple will be built,

and Moshe and Aharon with them,

the Kohanim in their service and the Levites on their platform and Israel in their standing,

"and there we will perform before You the offerings of our obligations...

according to the commandment of Your will",

in the true and complete redemption through our righteous Moshiach,

speedily in our days, literally,

and in our immediate time.

[After the talk, the Rebbe, may he live for many good years, said:

In addition to hearing what is spoken –

one should not forget that "the mitzvah of the day is with joy" in the simple sense of the words].

It is a custom of Israel that before the hakafot one recites the verses of "Atah Horeita",

whose content is to bring reasons and proofs from the Torah regarding the matter of the joy of Shemini Atzeret and Simchat Torah

(similar to the recitation of the verses of Kingships, Remembrances, and Shofarot on Rosh Hashanah),

and one recites on this seventeen verses,

seventeen in gematria is "tov",

"there is no good but Torah".

On each and every verse individually there are explanations from our Rabbis and leaders. But in addition to this, there is also a general and common point in all the verses,

connected with the conclusion of the matter of the hakafot,

as follows.

The content of the first three verses is –

the wonder of His Essence, may He be blessed,

which in such a manner is drawn down and revealed below:

The first verse –

"Atah horeita lada'at Hashem":

"Atah" refers to Essence and Being,

according to the explanation of the Alter Rebbe:

"Atah – You,

the Essence of the Ein Sof, blessed be He",

and in the language of the Rambam "the truth of His existence",

"Horeita –

You appeared,

meaning that the Essence of the Ein Sof, blessed be He, becomes revealed to every Jew,

and in the well-known language:

"the name of Heaven is fluent in the mouth of everyone",

as the Alter Rebbe explains in Torah Or:

"the light is in revelation,

and therefore even infants know that there is a God who exists, etc.",

"Lada'at –

that 'one should know You',

meaning that the matter of 'Horeita'

(the revelation of the Essence)

is in a manner of knowledge,

including the interpretation of 'da'at' as 'a term of connection and attachment',

meaning that every Jew,

down to the simplest of the simple,

has a revealed connection and attachment with His Essence, may He be blessed,

And on the contrary:

by a simplest of the simple this is even more emphasized –

because one does not need to explain to him the matter of "to Him and not to His attributes"

(because he does not know of the entire matter of Sefirot and revelations, etc.),

so that his connection is from the outset with His Essence, may He be blessed

(not with levels and revelations),

and by him there is no question of how I can be connected with His Essence, may He be blessed –

this is simple for him,

and on the contrary:

through this very thing

(that this is simple for him)

he becomes connected with His Essence, may He be blessed.

And the content of the knowledge is –

in two matters: (a)

"Hashem Hu HaElokim", (b)

"Ein Od Milvado"

(as explained in many places the details of the matters in this).

It follows,

that the first verse speaks about a matter of wonder,

the wonder of His Essence, may He be blessed –

"Atah",

His Essence and Being, may He be blessed,

and the matter comes out in revelation below

("horeita lada'at")

in every Jew,

and in revelation below in the world

(that "Ein Od Milvado"),

but in a manner of wonder

(the negation of the existence of the world) –

as is known the interpretation of "lada'at" from the language of breaking,

meaning that through this one effects the breaking of materiality.

The second verse is –

"Le'oseh nifla'ot gedolot levado ki le'olam chasdo":

"Nifla'ot" indicates a matter of wonder,

a matter that is above the order of the chain of descent,

and especially such "nifla'ot" about which it is said that only the One Above "levado" knows about them,

which is why they are "nifla'ot gedolot".

Meaning, "Le'oseh nifla'ot gedolot levado" refers to wonders that are drawn from His Essence and Being, may He be blessed.

"Ki" refers to the thirty-two vessels of Atzilut,

and "chasdo" refers to the kindness that is above the chain of descent,

as is known regarding the matter of the twenty-six generations that were sustained by the kindness of the Holy One, blessed be He.

And the matter is drawn down "leolam" –

from the term of concealment and hiding,

meaning, that the kindness that is above the chain of descent is drawn down and revealed in the existence of the world.

And the third verse is –

"There is none like You among the powers, my Lord, and there are no deeds like Yours."

"Elokim" means –

"the master of all forces and the master of all ability"

(as explained in the Shulchan Aruch),

and also regarding this matter it is said –

"There is none like You among the powers, my Lord,"

meaning, not only that with the Most High this is in a more elevated manner,

but in a manner of incomparability –

"there is none like You." And so too in the level below this,

in the matter of action

(of the Holy One, blessed be He) –

it is "there are no deeds like Yours."

It follows that the content of the first three verses is –

the wonder of His Essence, may He be exalted, as it is drawn down below into the world.

Afterwards come three more verses in which the main emphasis is the descent and drawing down downward, downward into the world:

The first verse –

"Let the glory of the Lord be forever; let the Lord rejoice in His works."

"The glory of the Lord" is drawn down and revealed in the world,

from the term of concealment and hiding. And the joy of the Lord

("let the Lord rejoice") –

"in His works,"

in the matter of action. Until this is also connected with "let Israel rejoice in its Maker,"

meaning, that the joy of the Lord is drawn down and revealed until this becomes one thing with the joy of Israel.

The second verse –

"Let the name of the Lord be blessed from now and forever."

"The name of the Lord" is in a manner of "blessed,"

from the term of blessing and drawing down,

meaning, that this is drawn down and revealed in the existence of the world,

and in the world itself –

"from now and forever,"

within the boundaries of time,

which the limitation of time indicates the greatness of the descent downward, downward most

(as above, section 2).

And the third verse –

"Let the Lord our God be with us as He was with our fathers; let Him not forsake us and let Him not abandon us."

The very fact that one must come to a prayer and request "let the Lord our God be with us,"

and especially when one must also negate that "let Him not forsake us and let Him not abandon us" –

indicates that one finds oneself in a low state, heaven forfend.

On the other hand:

Even when one finds oneself in such a low state, one prays and is certain that "let the Lord our God be with us as He was with our fathers,"

which "our fathers" refers

(not only to one generation before us,

our fathers literally,

only the father)

also to the fathers of our fathers,

the grandfathers,

and older grandfathers,

until the first fathers –

"one calls 'fathers' only the three,"

Abraham, Isaac, and Jacob,

who stood at the ultimate level of elevation –

"the fathers, they are the chariot."

And this is the content of the prayer and request "let the Lord our God be with us as He was with our fathers" –

that in the same manner as He was with our fathers,

Abraham, Isaac, and Jacob,

so should He be with us,

not looking at the fact that one finds oneself in a low state, heaven forfend

(where one must negate "let Him not forsake us, etc.").

The two extremes in the first six verses of "Atah Horeita"

(the wonder of His Essence, may He be exalted –

in the first three verses,

and the drawing down and revelation downward, downward –

in the three verses afterwards)

are also present in the matter of the hakafot:

The matter of the hakafot is,

that one takes out all the Torah scrolls from the Holy Ark,

and what does one do with them –

one does not sit to study in them, rather they are wrapped and covered with a mantle and bound with a belt

(so that at that time one cannot study in them),

and one dances with the wrapped Torah scrolls,

Meaning, that the matter of the hakafot is above the study of Torah in a manner of understanding and comprehension,

and moreover:

a Jew becomes a master over the Torah and leads

(the scroll)

the Torah wherever he wishes –

he circles the bimah with the Torah and dances with it,

to the extent that a Jew causes that the Torah itself should dance,

through the fact that he becomes the feet of the Torah

(as is known from the talk of the Rebbe, my father-in-law, the leader of the generation),

similar to in actual dancing, where through the feet the head also dances.

It follows that the matter of the hakafot indicates a state and condition that is completely above measure and limitation –

a joy that is above all measure and limitation

(above the limitation of understanding and comprehension that is in the Torah),

and a joy of a Jew as he stands at the ultimate level of elevation,

and causes in the Torah –

above measure and limitation.

Together with this, a person must be during hakafot in a movement of measurement and limitation –

because he must preserve the honor of the Torah scroll,

hold the Torah scroll and dance with it with the proper honor,

and therefore during the act he cannot immerse himself and delve deeply into learning a topic in Torah –

whether Nigleh or Chassidus,

so that it should not disturb him from preserving the honor of the Torah scroll.

It follows,

that in the matter of hakafot there are two extremes:

On one side –

joy that is entirely above measurement and limitation,

and on the other side –

it is drawn down into the ultimate measurement and limitation

(through conducting oneself with the Torah scroll with the proper honor).

How is it possible to combine simultaneously the two extremes,

which are opposite to each other?!

The answer to this is:

This is precisely a Jew –

by the power of the Above, a Jew has the ability to accomplish through his service that which is "impossible of impossibilities"

(as discussed many times)!

And may it be His will that the joy –

joy that is above measurement and limitation as it descends into measurement and limitation –

should be drawn into all matters of service throughout the entire year,

as explained in Likkutei Torah on our parshah that the revelation of each festival is drawn until the festival after it, etc.,

and as discussed above that the revelation

(and joy)

has inherently the power to be drawn endlessly,

but in the coming year a higher light and revelation is drawn.

And when one draws the joy of Simchat Torah upon the entire year,

then an elevation and perfection is accomplished in all matters of service of Torah study and fulfillment of His commandments –

that they are done with joy of Torah and joy of a mitzvah.

And the main thing is the deed –

one should take from the joy of Simchat Torah and draw it throughout the entire year regarding all matters of Torah and mitzvot,

starting from the "campaigns",

And through this one accomplishes the matter of the perfection of the Torah –

"the completion of the Torah" –

for every Jew,

the perfection of the people,

and from this one comes to the perfection of the land,

including –

"for Hashem your G-d will expand your border",

In the true and complete redemption through our righteous Moshiach, speedily in our days, literally.

He commanded to sing and delivered a discourse beginning "Yihiyeh Hashem Elokeinu imanu" etc.

The order of the farbrengens will be as last year –

that the continuation of the farbrengen will be tomorrow,

on the holy Shabbat day,

at the time of ratzon d'ratzin,

and before that there will be the farbrengen of Shabbat day,

as every Shabbat Mevarchim.

And may it be His will that the farbrengens should accomplish the matter of love of Israel and unity of Israel –

which is the intention of every farbrengen,

and especially a Chassidic farbrengen,

all the more so a farbrengen by the command and instruction of His Holiness my father-in-law, the Rebbe, the leader of our generation –

to bring about the matter of love of Israel and unity of Israel.

Until one merits the ultimate perfection of this –

in the future to come,

when there will be the ultimate perfection of "He redeemed my soul in peace",

as explained in Shaarei Teshuvah

(as above, section).

And one hastens this even more through the fact that a Jew now adds in all matters connected with love of Israel and unity of Israel,

and in general –

Torah study and fulfillment of the mitzvot,

and in particular –

the involvement in the ten campaigns:

Love of Israel and unity of Israel,

educating oneself and educating others,

Torah,

tefillin,

mezuzah,

charity,

a house full of books –

Yavneh and its sages,

lighting candles of the holy Shabbat and festivals,

kashrut of eating and drinking,

family purity,

and also the matter of uniting all Jews through the general Torah scrolls,

and the matter of printing Tanya books in every place where Jews live –

even only one Jew,

for the reason that he dwells there is –

to fulfill the mission of the Holy One, blessed be He, "to cause His name to dwell there"

(according to the well-known teaching of the Baal Shem Tov).

And through involvement in these matters one will speedily merit the fulfillment of the prophecy "and you will be gathered one by one, O children of Israel",

the perfection of the people,

together with the perfection of the Torah,

and thus one goes –

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

"a great congregation shall return here" –

to our holy land,

"a land which etc., the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year",

as it will be in its perfection –

the perfection of the land,

including –

"for Hashem your G-d will expand your border",

when there will be the threefold perfection,

"the threefold cord",

And one also has the perfection of the entire world –

And in a revealed manner –

That one will see in a revealed manner that "In the beginning God created the heavens and the earth,"

"Et" to include the hosts –

One sees in a revealed manner the power of the active force within the passive object in the heavens and the earth and all their hosts.

In the true and complete redemption through our righteous Messiah,

Speedily in our days literally,

And out of joy and goodness of heart.

[Before the Grace after Meals, the Rebbe, may he live for many good days, mentioned:

Since there was not the matter of spreading a cloth and sanctifying –

One should say in the Grace after Meals "Yaaleh Veyavo,"

And not "Retzeh." And afterwards he added:

This concerns the saying of "Retzeh" in verbal speech,

But the matter –

Had already been opened before this,

When Shabbat began. Starting from the time of the addition of Shabbat].

The Rebbe, may he live for many good days, recited the Grace after Meals.