English translation — שיחת ליל ב' דחג הסוכות ה'תשמ"ו - אחרי תפלת ערבית -

Unedited transcript

The Rebbe of blessed memory declared

(and hinted with his holy hand that the audience should read with him)

"Good Yom Tov"

(three times).

Afterwards he began to sing "VeSamachta BeChagecha".

As is customary in recent years, we connect the Simchat Beit HaShoevah with saying a few words related to it.

What speech has a connection, seemingly, to Simchat Beit HaShoevah?

This is understood based on the question of our Sages, may their memory be blessed, regarding those who celebrated Simchat Beit HaShoevah — "What would they say?" This is the beginning and foundation of that which we connect Simchat Beit HaShoevah with a matter of speech.

And particularly according to the known fact that according to the custom of Chabad, the main celebration of Simchat Beit HaShoevah consisted of making a Chassidic farbrengen and speaking in speech,

and only afterwards would they go to dance with dances, etc.,

although in recent years there has been a change in this,

as will be explained below.

This is the difference between the custom of Chabad and the custom of others:

By others, the main celebration of Simchat Beit HaShoevah consists of actual joy — dancing and singing;

not so by Chabad, they mainly celebrated it through a farbrengen

(speech).

But recently, even by Chabad, the main emphasis has become on actual joy through melodies and dances,

for several reasons.

One of the reasons:

We are not, Heaven forbid, detracting from the custom of Chabad

(that Simchat Beit HaShoevah should be connected with speech)

rather we are adding to it also the emphasis on joy in its simple sense through melodies and dances in the street,

because through this we wish to connect and unite

(Ahavat Yisrael until Achdut Yisrael)

more Jews,

also Jews from other circles,

and one of the ways in this is through celebrating Simchat Beit HaShoevah by means of melodies and dances in the street, etc.¹

This is the general order of Chabad Chassidut:

Chabad Chassidut's matter is "yitparnason minei"² and "minei yitparnason kol alma":

Through one learning Chabad Chassidut,

with Chochmah, Binah, Daat,

he becomes united with the intellectual thing in a manner of "blood and flesh as his flesh"³,

until⁴ there is a "wondrous union, etc."³,

and from Chabad it is then drawn into the emotions of the heart and the rest of the entire body until the heel of the foot,

until through this there also emerges an influence in the world,

that "minei yitparnason kol alma".

This is also the aforementioned order in Simchat Beit HaShoevah according to the custom of Chabad:

First comes the matter of speech in Chabad regarding the matter of Simchat Beit HaShoevah,

until he becomes united with it in a wondrous union, etc.,

then it is drawn from the Chabad of the intellect into the emotions of the heart,

and the rest of the entire body until the heel of the foot,

so that this brings him to dance with dances at Simchat Beit HaShoevah,

and the matter of the dance is specifically with the heel of the foot which is close to the earth:

Dance consists of him lifting the heel of the foot from the earth,

and then he brings the heel back down upon the earth so that he can then lift it a second time even higher,

and then a third time even higher, etc.

And "minei yitparnason kol alma" —

from this there also emerges an influence to Jews from other circles,

as above.

And this becomes a preparation for "all⁵ Yisrael are worthy

(and will be worthy⁶)

to sit in one sukkah",

the unity of all Yisrael,

as explained in the books regarding the interpretation of this statement of our Sages, may their memory be blessed,

and particularly in Chabad Chassidut,

which is "yitparnason minei".

B. In all these matters of Simchat Beit HaShoevah we must add from night to night, and particularly in the actual deed which is connected with it — the actual joy. We must add in the joy of this night relative to the previous night.

Until a joy that is not only for oneself,

but also influences other Jews

(as above),

until —

also in the public domain,

and this also affects gentiles.⁷

As it is stated in the haftarah of today's daytime⁸,

that in the future the gentiles will also ascend to Jerusalem "to celebrate the festival of Sukkot". And from the punishment stated there regarding those who will not ascend,

it is understood how "the measure of goodness is abundant"⁹ at the time when they will indeed celebrate the festival of Sukkot.

From this, the lesson is also now regarding the Simchas Beis HaShoevah,

that the joy of Simchas Beis HaShoevah must be celebrated also in the public domain,

and this should affect also the gentiles,

that they should guard the Jews,

or an even stronger effect from this,

as it is regarding the seven Noahide commandments,

that a Jew has an obligation "to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah"¹⁰,

and this pertains to the perfection of the nations of the world,

because if they do not fulfill the commandments, this is contrary to their existence¹¹,

and a Jew has the mission to influence them,

including also regarding Simchas Beis HaShoevah,

such that one prepares the gentiles for the state of "For then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord"¹².

And through this, there also comes, all the more so and certainly, an elevation in the Jews themselves,

for they are the ones who brought about the elevation

(of "For then I will turn to the peoples a pure language etc.")

in the gentiles.

And it is understood from that which it states¹³ "You have chosen us from all the nations etc. and elevated us from all the tongues." In this, two things are emphasized:

On one hand, it is understood from this that Jews have a connection with "all the nations" and "all the tongues",

which is why it is fitting to say "and elevated us from all the tongues." And this is the difference between "You have chosen us from all the nations" and "and elevated us from all the tongues":

When one says only "You have chosen us from all the nations",

it could have been in a manner that Jews are completely separate from all the nations and have no connection with them. Even though it states in Tanya¹⁴ that "and You have chosen us from every nation and tongue¹⁵ is the physical body, which in its materiality resembles the bodies of the nations of the world",

i.e., that even the matter of choice indicates a connection and similarity

(in the external aspect at least)

¹⁶ with the nations of the world –

but this is only before and at the beginning of the choice,

However, afterwards, Jews become completely distinct from the nations of the world,

in a manner of "a people that dwells alone"¹⁷,

"he dwells alone"*¹⁷. But when it says that after "You have chosen us from all the nations" this is in a manner of "and elevated us from all the tongues",

it indicates that Jews have a connection with the gentiles,

which is understood according to the aforementioned ruling that Jews must influence the gentiles, consequently they must have a connection with the gentiles.

On the other hand,

even from the aspect of the connection between them, this is also in a manner of "and elevated us from all the tongues",

that Jews stand higher than gentiles.

3. In order to know the special addition that must be present tonight in Simchas Beis HaShoevah, one must first know the general concept and common point of Simchas Beis HaShoevah and, more generally – of the service of man in general; then one can know the addition that comes into this in a particular time and matter.

The common point of the service of man in general,

from the moment he is born until the day when "my days and years are fulfilled"¹⁸ and in all the times in between, is –

that "I was created to serve my Maker"¹⁹.

And also after "the day my days and years are fulfilled", there must continue to be in him "they go from strength to strength"²⁰

(as a soul in a body)

in the service of serving his Maker,

until a progression without limit,

until the ultimate purpose of the limitless.

At first glance,

how is it possible to speak of an ultimate purpose in the limitless –

limitless means that there is no limit and purpose in it?

This is understood from the continuation of the verse,

that "they go from strength to strength" is until "he appears before Elokim in Zion"

[which is also connected to the three pilgrimage festivals,

including the festival of Sukkos,

when there is the "appearance of all your males before the face of Hashem, your Elokim"²¹ –

as discussed in today's lesson²² of the Rambam specifically "the face of Hashem, your Elokim",

the innermost aspect above,

and "in the manner²³ that one comes to see, so he comes to be seen"],

i.e., that he becomes one thing with "Elokim",

through the fact that this is in a manner of "in Zion", that

he is completely not an entity, and his entire existence is a sign and indication²⁴ of Elokus²⁵,

as Rabbi Shimon bar Yochai said "I am merely a sign"²⁶,

his entire existence is a sign of Elokus because he is one thing with Elokus²⁷,

as Rabbi Shimon bar Yochai said at the time of his passing "I am bound in one bond etc."²⁸.

And just as this was by Rashbi,

so too is this found by every Jew,

because every Jew has within himself the Rashbi that is within him –

as is understood from what is stated in the Zohar²⁹ that Rashbi is comparable to Moshe Rabbeinu,

and regarding Moshe Rabbeinu it is stated³⁰ that every Jew has within himself the Moshe that is within him,

and this is by him not only in a manner of makif (encompassing), G‑d forbid, but in a manner of pnimi (internal),

until this brings about that by every Jew "fear is a small matter"³¹,

and as it is written³² "And now, Israel, what does Hashem your G‑d ask of you but to fear..."

And since he becomes one thing with Elokus (G‑dliness),

a sign and symbol of Elokus –

"fear of G‑d in Tzion" –

it is understood how he reaches the purpose of bilti gvul (without limit),

because he becomes one thing with the Supreme One, Who is without limit.

All of which is a matter that is equal and unites all of Bnei Yisrael,

until in a manner of "as one"³³.

D. And this can also be connected specifically with the festival of Sukkos – when all Jews become united, as per the statement of Chazal that "all of Yisrael are fit to dwell in one sukkah", as above.

And the unity that the sukkah brings about, that "all of Yisrael" become united "in one sukkah",

is not only in a manner of makif

(which is the concept of a sukkah),

rather it becomes "to dwell in one sukkah",

it comes down into a settlement and pnimiyus (internality)

(in a similar manner to the Moshe within each and every one,

who unites everyone,

comes down into a pnimiyus until it brings about that fear is a small matter) –

as is known³⁴ the

explanation of the Maggid

(today's ushpizin³⁵]

on the verse³⁶ "In sukkos you shall dwell...",

that the makif of the sukkah comes down into settlement and pnimiyus.

And particularly after one has fulfilled the mitzvah of taking the Four Species

(even though now is the second night of Sukkos,

before the fulfillment of the mitzvah of taking the Four Species on the second day,

tomorrow morning –

however, all the days of Sukkos are connected,

consequently it turns out that now one is after the fulfillment of the mitzvah of taking the Four Species of the first day of Sukkos],

which the Four Species must be brought to the heart opposite the chest*³⁶,

so that their matters should be drawn down in pnimiyus,

into the heart³⁷,

and "the heart goes out to all the limbs"³⁸ –

into all the limbs of the body.

Until one then comes

(after the seven days of Sukkos)

to Shemini Atzeres –

when all these matters are drawn down in a manner of absorption³⁹. And then one goes back in from the sukkah into the house,

and although also in the sukkah there was "you shall dwell as you dwell"⁴⁰,

nevertheless, on a sukkah one does not affix a mezuzah⁴¹,

because it is not a permanent dwelling,

in contrast, on a house one does affix a mezuzah after thirty days

(in the Diaspora)

when it has already become a permanent dwelling⁴²

[and the mezuzah brings about protection of the house⁴³,

"Hashem will guard your going out and your coming in from now and forever"⁴⁴,

until the end of all generations],

from which it is understood that a house is more pnimi (internal) than a sukkah. Consequently,

on Shemini Atzeres

(when one goes back into the house),

all these drawn-downs come down even more into a pnimiyus than during the time of "in sukkos you shall dwell".

E. And this is, as mentioned, all the common point of the entirety of man's service in all times – that "I was created to serve my Creator", and in this there must be "they shall go from strength to strength".

And the general concept and common point in all matters

(man's service to serve his Creator)

is also connected with the concept of joy,

because the entirety

of man's service to serve his Creator must be with joy,

as it is written⁴⁵ "you served Hashem your G‑d with joy and with gladness of heart",

and as the Rambam rules in his book of laws, Laws⁴⁶

[and law is the concept of keser (crown) and ratzon (will) from above,

as explained in Iggeres HaKodesh⁴⁷]

at the end of Hilchos Lulav, that fulfillment of mitzvos with joy is "a great service",

i.e., that this is a "service" and together with this it is joy,

until a joy in a manner of "dancing and leaping before Hashem"⁴⁸,

as the Rambam writes there.

And this is,

as mentioned,

a general concept and a common point in man's service from the moment he is born until the day when his days and years are complete, etc.

To this is added further joy at the time when the Jew is already after Bar Mitzvah,

because then he performs his service in a manner of "commanded and doing"⁴⁹.

This joy, however, is still a general concept in all matters of service and in all the mitzvos throughout all the days,

regardless of which mitzvah and in which time it is.

Afterwards, greater joy comes during "Mo'adim LeSimchah"⁵⁰.

And within "Mo'adim LeSimchah" itself, greater joy comes at "Zeman Simchateinu"⁵⁰,

and at that very time, greater joy comes at Simchat Beit HaShoevah,

about which it is stated⁵⁰ "Whoever has not seen Simchat Beit HaShoevah has never seen joy in his life",

as discussed yesterday⁵¹ regarding the explanation of this,

that in order to be able to receive, in a manner of seeing, every joy whatsoever –

there must be "seen Simchat Beit HaShoevah". From this it is understood that because of the commandment of serving with joy in general and the commandment of "And you shall rejoice in your festival"⁵² on Sukkot in particular and on all the festivals in general,

the matter of Simchat Beit HaShoevah is drawn,

for specifically through this one can fully receive all the other joys,

including "And you shall rejoice in your festival" and "You shall serve Hashem your God with joy and with gladness of heart".

And within Simchat Beit HaShoevah itself, "each day performs its function"⁵³,

and on each day there must be added to the joy a

increase and ascent in holiness and going from strength to strength regarding the joy of the previous day

(although all seven days of Simchat Beit HaShoevah are one point of Simchat Beit HaShoevah,

they are nevertheless divided in detail into seven days).

And in addition to that each day of Simchat Beit HaShoevah performs its function,

it is also a continuation of the previous day and a preparation for the following day,

it gives strength for the more elevated service and joy on the following day,

as emphasized in what is said "They go from strength to strength":

the strength to go to a higher "strength" comes "from strength"

(from the "strength")

of the previous one.

6. The function of each night and day of Simchat Beit HaShoevah consists in general of the main ushpizin that comes on that day of Sukkot, as is known that on each of the seven days of Sukkot, one ushpiz primarily enters "and with him"⁵⁴ come the other ushpizin,

both the ushpizin that are in the Zohar⁵⁵

[and others also say this verbally,

and those who do not say it think about it]:

Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef

[or according to the second version and method⁵⁶ following the order of the generations –

Yosef, Moshe, Aharon]

and David,

and also the Chassidic ushpizin as revealed by my revered father-in-law, the Rebbe⁵⁷:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab) of blessed memory.

And on Shemini Atzeret –

my revered father-in-law, the Rebbe, the Nasi of our generation⁵⁸. As is known⁵⁹ that the three pilgrimage festivals correspond to the three Patriarchs,

Avraham, Yitzchak, and Yaakov,

and the festival of Sukkot corresponds to Yaakov

(as it is written⁶⁰ "And Yaakov journeyed to Sukkot etc."),

meaning that all seven days of Sukkot are in general corresponding to Yaakov

[the chosen among the Patriarchs⁶¹],

and afterwards comes "These are the generations of Yaakov, Yosef"⁶² –

in continuation of the seven days of Sukkot

(corresponding to Yaakov)

comes Shemini Atzeret which corresponds to Yosef⁶³,

the first name of the Nasi of our generation,

which is

one name with his second name

(Yitzchak)⁶⁴,

therefore in a legal document one must write both names not on two separate lines but on one line

(only with a space in between)⁶⁵.

Based on this, the reasoning is understood that the Nasi of our generation is the ushpiz of Shemini Atzeret

(which corresponds to Yosef).

And since on Shemini Atzeret all the matters of all seven days of Sukkot are drawn into absorption and inwardness –

it is understood that the Nasi of our generation draws into absorption and inwardness all the ushpizin of the seven days of Sukkot,

both the Chassidic ushpizin and the ushpizin that are in the Zohar.

7. Based on this, it follows that the function of the night – the second night of Sukkot – consists of the ushpiz of that night, which is: Yitzchak (the ushpiz that is in the Zohar) and the Maggid (the Chassidic ushpiz), "and with him" come all the other ushpizin (in the aforementioned order).

And as discussed at length⁶⁶ the common denominator between them –

that they both are distinguished from the other ushpizin by the fact that regarding them was "Do not leave your place"⁶⁷:

Regarding the Maggid, we do not find that during the time of his leadership he traveled around,

rather he always remained in his place⁶⁸,

"Do not leave your place".

Regarding the fast of the Baal Shem Tov –

it is known that he used to travel around⁶⁸.

And regarding this, the Alter Rebbe,

and regarding this, all the other Nesiim and Ushpizin;

with one single exception:

regarding the Maggid, one does not find

(during the time of his Nesiut)

that he traveled around.

Even if one says that he once did leave his place

(also during the time of his Nesiut) –

this was not publicized and did not become a part of "This is the book of the generations of man"⁶⁹,

according to the well-known explanation⁷⁰ regarding this, that "the generations of man" becomes a "book" and a study and instruction for each and every one,

not like

by the other Nesiim and Ushpizin, where it was publicized and became a part of "This is the book of the generations of man" that they left their places and traveled around.

Furthermore –

that this became a part of their Torah,

as is known that in the heading of several Chassidic discourses of our Rabbis and Nesiim, the place where the discourse was said is stated,

as we see it in several of the Alter Rebbe's discourses where in the heading it says "Loznie",

"Vitebsk" and the like,

and so too by our Rabbis and Nesiim who came after him,

until that in several discourses, the Rebbes themselves wrote in their holy handwriting

(and it was copied from it)

the place where they said the discourse,

and the simple reason:

because the discourse was not said in their permanent place,

they wrote the name of the place by way of so that one should not think that the discourse was said in the permanent place of the Nasi,

[And there are discourses where it says in the heading that they were said in "Lubavitch",

but the Rebbes themselves wrote the name of the place only when they were not in their permanent place but on the way from one place to another place and the like].

In this, there is emphasis in the Torah of our Rabbis and Nesiim on how they left their places.

However, regarding the Maggid, one does not find such emphasis in his Torah,

and even not in stories about his conduct,

"This is the book of the generations of man". Therefore, it is reasonable to say that he did not leave his place

(during the time of his Nesiut),

or even if one says that sometimes he did leave his place,

it is understood from this very fact that this was not publicized, that this is not relevant to his service,

and this does not become a part of "This is the book"

(a study and instruction)

for each and every one.

And regarding this, concerning Yitzchak

(today's Ushpiz as it says in the Zohar) –

it states that he never left the Land of Israel

(for outside the Land)

because he was a "perfect burnt-offering"⁷¹,

a "burnt-offering" that is entirely for Hashem⁷²,

and in this very thing –

a "perfect burnt-offering"

[which is also connected to this year which is a leap year,

which the Torah calls a "perfect year"⁷³].

One sees from this that the common denominator of today's two Ushpizin

(Yitzchak and the Maggid)

is the conduct in the manner of "Do not forsake your place",

both of them remained in their place and did not go to another place.

8. From this there is a lesson regarding the unique matter (the specific task) of tonight, the night of Simchat Beit HaShoevah, a lesson that adds to the joy of this night (relative to the previous night), and also comes as a preparation for Simchat Beit HaShoevah tomorrow:

From the Ushpiz of this night

(Yitzchak and the Maggid),

in both of whom there was a conduct in the manner of "Do not forsake your place",

we have the general lesson that sometimes there is a thing,

a mitzvah,

that is in the category of "Do not forsake your place" and it overrides all other matters,

not only matters of permission –

what would this come to teach us,

rather it overrides even other mitzvot. For example –

a time-bound mitzvah,

a transitory mitzvah,

overrides all other mitzvot⁷⁴.

That is, that the mitzvah at this time is in the category of "Do not forsake your place":

One must "stand" by the fulfillment of this mitzvah

("your place")

and not move from place to another mitzvah and place,

because this mitzvah

(at this time and place)

overrides all other matters and places.

With all the interpretations of "Do not forsake your place",

including also the interpretation that "place" refers to the Most High⁷⁵,

as is known that sometimes the Most High is called by the name Makom,

simply –

because He is "the Place of the world"⁷⁶,

and according to the hint –

that "Makom" is the sum and gematria of the letters of the Name Havayah doubled⁷⁷.

This is also a lesson in connection with the Simchas Beis HaShoevah of this night

(whose Ushpizin are Yitzchak and the Maggid,

whose common point is "Do not leave your place") –

that on this night the Simchas Beis HaShoevah

(of this night)

is a time-bound mitzvah which overrides all other matters and is in the category of "Do not leave your place."

This further adds to the joy of the Simchas Beis HaShoevah of this night,

and this is also a preparation that the joy on the night of Shemini Atzeres and Simchas Torah should be a greater joy.

9. The concept of "Do not leave your place" (the unique aspect of today's Ushpizin) is also seen in the daily study portion of the Rambam (of tonight and tomorrow morning).

As is known, the new custom that many have taken upon themselves to study a daily portion in the Rambam's book,

three chapters a day,

so that one completes it once a year

[similar to how Simchas Beis HaShoevah is once a year,

and from it an influence extends until the Simchas Beis HaShoevah of the following year,

as understood from what is explained in Likkutei Torah on our parshah⁷⁸,

and then (the following year) a higher influence is drawn, etc.],

and the more the custom of studying the Rambam spreads "among a multitude of people"⁷⁹, the more it adds to "the glory of the King"⁷⁹. And note,

that many commentators of the Rambam

(who explain matters that are not explicit in the Rambam)

are called by the name "King",

like "Mishneh LaMelech" and the like.

And it can be said,

that just as the teaching of the Alter Rebbe regarding the Torah of Moshe,

that one must live with the time,

with the weekly parshah,

so too regarding the Torah of Moshe ben Maimon,

the book of the Rambam

[and especially according to what the Rambam writes in his introduction, "Therefore I called the name of this compilation Mishneh Torah, because a person first reads the Written Torah and then reads this, etc."),

one must live with the daily study portion in the Rambam's book.

And in today's Rambam study portion, we see the emphasis on the service in the manner of "Do not leave your place."

10. And the explanation:

At the beginning of today's Rambam study portion

(in the Laws of the Paschal Lamb⁸⁰) –

which is the "head" of the study portion that leads the entire study portion –

the Rambam writes:

"Whoever eats from the Paschal Lamb eats only in one group, and they do not take it out from the group in which he eats,"

they do not take it out from one group to another.

The concept that eating the Paschal Lamb is only "in one group" is similar to the concept of "All of Israel are fit to sit in one sukkah,"

and even more so,

because a sukkah is in the manner of an encompassing light⁸¹,

and regarding the Paschal Lamb it is in a house,

whose concept is settlement and inwardness.

And the concept of "they do not take it out from one group to another" –

is similar to the concept of "Do not leave your place",

that even though it concerns another holy group,

they do not take it out from one group to another –

"Do not leave your place."

[And note that also the law that they do not take it out from one group to another is related to the general concept of sukkah –

according to the opinion of Rabbi Eliezer⁸² that "one does not go out from one sukkah to another" –

but the halachah is not like him.]

Further:

The Rambam continues in this study portion⁸³,

that the law of "they do not take it out from one group to another" is not only from a group in one house to a group outside this house or in a second house,

but even regarding two groups in one house.

That is, even though it is one house,

the same encompassing light –

there must be "Do not leave your place" and they do not take it out from one group to another. To such an extent is "Do not leave your place" relevant in eating the Paschal Lamb.

11. Also in the conclusion of the Rambam study portion, we see the concept of "Do not leave your place":

The last chapter

(of the three chapters)

in today's study portion is the beginning of the Laws of Chagigah,

where the Rambam discusses the pilgrimage to Jerusalem, the holy city, and to the Holy Temple,

"The appearance –

that he appears before Him in the Courtyard, etc.,"

"All your males shall appear,"

"Just as he comes to see, so he comes to be seen."

What the general concept of aliyah l'regel specifically in Jerusalem and the Holy Temple is, is because Jerusalem is the fixed place for the Holy Temple –

in the manner of "do not abandon your place,"

all the more so from this, what the Land of Israel is a fixed place distinguished from all other lands as "a land which the L-rd your G-d cares for; the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year" –

as it is brought in the Midrash that "until the Land of Israel was chosen, all lands were fit etc. once the Land of Israel was chosen, all lands were excluded,

until Jerusalem was chosen, all the Land of Israel was fit for altars, once Jerusalem was chosen, the Land of Israel was excluded etc."

(as Rashi explains in today's Chumash lesson,

that "once Jerusalem was chosen, the Divine Presence did not rest in another place"),

And likewise, the Holy Temple also became the fixed place for the resting of the Divine Presence in the manner of "do not abandon your place" –

as he continues in the Midrash:

"until the Eternal House was chosen, Jerusalem was fit for the Divine Presence,

once the Eternal House was chosen, Jerusalem was excluded",

in this, no changes are applicable, and certainly no weakening.

It follows that also at the conclusion of today's Rambam lesson, the concept of "do not abandon your place" is emphasized –

the common point of today's ushpizin,

Isaac and the Maggid.

12. According to the aforementioned teaching of the Alter Rebbe regarding living with the time, with the weekly Torah portion, today (the night and day of the second day of Sukkot) one must also live with the weekly Torah portion – Parshat V'Zot HaBerachah, and within this itself – with today's Chumash lesson, from the third to the fourth aliyah of Parshat V'Zot HaBerachah. And this must also have a connection to today's ushpizin – Isaac and the Maggid (just as the daily Rambam lesson has a connection to them, as above):

The name of the entire portion is "V'Zot HaBerachah",

which refers to Moses' blessing to the tribes,

a blessing and drawing down in the manner of "V'Zot",

pointing with the finger and saying "this"

("Zot").

In the portion itself, today's Chumash lesson is distinguished by the fact that in the entire Chumash lesson, it speaks about Moses' blessing to only one tribe –

the tribe of Joseph,

and he begins "And of Joseph he said: Blessed of the L-rd be his land etc.",

and continues to bless him with all the most elevated blessings,

from the highest height to the lowest depth –

"with the precious things of heaven, with the dew"

(highest height)

to "and the deep that couches beneath"

(lowest depth).

What this has a special connection to today's ushpiz –

Isaac:

It is explained in the Siddur in the discourse "to understand the concept of the shofar blast according to the kavanot of the Baal Shem Tov, may his merit protect us,

that Isaac's blessings are the most elevated blessings,

and also from the highest height

("from the dew of heaven")

to the lowest depth

("from the fat of the earth"):

"The essence and source of all blessings in the world was drawn down specifically by Isaac, and we do not find such a concept of blessings for Abraham or for Jacob",

and even Moses' blessing is not like Isaac's blessing.

According to the known principle that in holiness, everything is included one within the other,

one must say that also in Moses' blessing in our portion, there is included something akin to Isaac's blessing

(the most elevated blessings).

And it can be said that in Moses' blessing itself, it is revealed explicitly in his blessing to Joseph,

for the blessings to Joseph are abundant blessings and the most elevated blessings,

and from the highest height to the lowest depth,

as above.

13. Thus, there is also a connection of this Chumash lesson to the teaching of the Maggid (today's Chassidic ushpiz), and also connected to Isaac (today's ushpiz mentioned in the Zohar):

At the conclusion of today's Chumash lesson,

the conclusion of the blessings of Joseph states "His horns are like the horns of a wild ox". There is a teaching of the Maggid on this verse in his two books,

"Likkutei Amarim HaGadol" and "Rimzei Torah"

(as they are called in Chassidus),

and in both books, the teaching is brought in the same language

[And the reason for this (why the same teaching is brought twice in these two books) is simply because these two identical teachings (in the two books) were written by two separate students,

each of whom considered the teaching to be an essential matter,

but this is also precisely (that it is brought in both books) because it is known that the Maggid saw the notes of his students and the books before they were printed –

and this is not the place to elaborate on this ].

And so it is from the Torah of the Maggid on the verse "And his horns are the horns of a re'em":

"An explanation on the way of the name of one is Shifrah and the name of the second is Pu'ah,

the name of God is one,

the first God,

is called Shifrah, an expression of a shofar that beautifies the letters, the child that is born

(as is known, the letters of speech are the "child" that is born from Chabad in the brain),

and Pu'ah is an expression of speech,

that the shofar elevates all the prayers and all the prayers ascend through the voice of the shofar,

for through this we awaken the Patriarchs, love and fear and tiferet,

for they are included in the voice, fire, water, wind. And this is "and his horns",

meaning the horn that one blows in the shofar,

"re'em" is an acronym for wind, fire, water, and through this we awaken the Patriarchs".

And one can say the connection of this, that Shifrah beautifies the child,

the letters of speech,

and Pu'ah is an expression of speech –

with the matter of the shofar blast on Rosh Hashanah,

because on Rosh Hashanah is the building of the world of speech,

and this is done through the shofar blast,

which is the matter of "Shifrah" from the term "shofar" that beautifies the child,

this builds and beautifies the letters of the world of speech,

and likewise "Pu'ah" from the term speech is "she speaks and articulates to the child

(the letters of speech)".

And in particular, this is done through that the voice of the shofar

("horns" –

the horn of the shofar)

consists of fire, water, wind

("re'em"),

which awaken the Patriarchs who correspond to fire, wind, water,

chesed, gevurah

(love and fear)

and tiferet. And this can be explained according to what is explained in the Siddur,

that the matter of the shofar blast is the sweetening of the gevurot of Yitzchak through Yaakov who redeemed Avraham,

meaning that through the awakening of the spirit of the measure of Yaakov

(tiferet)

he redeems and draws to the source of the chasadim of Avraham",

and as it says in the Zohar that "Yaakov and Avraham are attached to Yitzchak etc." to sweeten the gevurot within him

[which is the connection with today's ushpizin –

Yitzchak].

And all this also has a connection with the festival of Sukkot,

for then all the matters that stand on Rosh Hashanah in a manner of "in concealment" are revealed,

as it says in the Midrash that on Sukkot is the revelation of the victory etc.

And one can connect this also with Yosef –

to whom was the blessing

(in today's Chumash lesson)

"His firstborn bull, majesty is his, and his horns are the horns of a re'em" –

according to a second Torah of the Maggid on the verse "And I had an ox and a donkey":

It says in the Midrash on this verse "ox refers to Yosef",

and in another Midrash it says "ox refers to Mashiach ben Yosef, as it is said

(in today's Chumash lesson)

His firstborn bull, majesty is his,

and donkey refers to Mashiach ben David".

That is, Yosef is connected with the future redemption,

for Mashiach ben Yosef is a part of the redemption.

And one can say the connection with Yosef's blessing "and his horns are the horns of a re'em",

and with Yitzchak

(today's ushpiz):

One of the reasons for the shofar blast on Rosh Hashanah is as a remembrance of the ram of Yitzchak. It says in Pirkei d'Rabbi Eliezer

(brought in the discourses of our master the Rebbe Maharash)

that the two horns of the ram of Yitzchak correspond to a simple shofar

(which was blown at the time of the giving of the Torah)

and the "great shofar" that will be blown in the future.

And one can elaborate on this,

and certainly in this will be the "add to it",

and as it is said, give to the wise and he will become wiser,

which also applies to this, that the Most High gave His Torah,

which "is your wisdom and understanding",

to "a wise and understanding people",

so that there should be "and he will become wiser"

("add to it")

as the good hand of God is upon him.

14. And primarily there must be the addition of Jews in actual deed, our deeds and our service, and in the matter that is time-dependent – the joy of the water-drawing – an addition in actual joy, through melodies with the mouth (for the movement of his lips is considered a deed) and dances with the feet,

beginning with and through the power of the "place where Torah is magnified" and "where prayer is magnified",

the four cubits of the prince of our generation,

and from there one then draws the joy into the street,

into the public domain,

where there are also gentiles,

and there one celebrates the joy of the water-drawing,

and simply –

that one sings melodies and dances dances in the public domain,

so that all the gentiles in the street see this until they see that "and God will be King over all the earth".

And in this all Jews participate,

men, women, and children,

because this concerns the Simchat Beit HaShoevah, where joy breaks through boundaries,

including the boundaries and distinctions between men, women, and children,

as it was at the Simchat Beit HaShoevah in the time of the Temple, when all Jews came for it,

men, women, and children

(there were indeed distinctions and levels in how they celebrated the joy,

some celebrated in this way and others "would dance before them with flaming torches" –

"they would throw them upward and catch them,

and some were skilled in doing so with four torches or eight, etc." –

but all Jews were present for it: men, women, and children],

and Jews of all types spoke there,

"elders,"

"pious ones,"

"men of deed,"

"penitents," etc.

Fifteen. And through our deeds and our service in general during the six thousand years that the world exists, and in particular during the time of exile, and especially through the service of joy by means of melodies and dances, which also encompasses the public domain and the surrounding nations – we hasten even more toward the true and complete redemption, when there will be the true perfection of "do not leave your place" – a redemption after which there is no exile, and all Jews will then sit in a fixed place in the manner of "do not leave your place," as it is said, "and Israel shall dwell securely, alone," "each individual man under his vine and under his fig tree," in the Holy Land, the fixed land, "which the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year," and in Jerusalem, the holy city, "the city that is united together,"

And it will be, "the Lord your God will enlarge your border,"

in the manner as it is stated regarding Isaac

(the current ushpizin) –

for the future redemption is connected specifically with Isaac –

"and he called its name

(the name of the well)

Rechovot, etc., 'for now the Lord has made room for us, and we will be fruitful in the land'" after the quarrel with the herdsmen of Gerar. And this applies also now,

that after and through the agitation and quarrel of the "herdsmen of Gerar" in the double and redoubled darkness of exile,

there comes to Jews a more elevated ascent –

"the Lord has made room for us, and we will be fruitful in the land,"

in the manner of the blessing of Ephraim

(in the current Torah portion)

"and they are the tens of thousands of Ephraim."

And this occurs already beginning in the time of exile,

in the manner as it was in the Egyptian exile,

that even during the time of exile in Egypt and in an Egyptian house there was "and for all the children of Israel there was light in their dwellings,"

a light that the Torah of truth calls by the name "light,"

so too in this exile, there comes to Jews even during the time of exile "the Lord has made room for us, and we will be fruitful in the land,"

that the Almighty blesses them with children, life, and ample sustenance, and with all of them ample,

and so it is drawn forth over the entire year,

which this year is a "complete year,"

in a manner of completeness.

And then one goes directly out of exile "with a high hand"

(in the manner as it was at the Exodus from Egypt),

"and I will lead you upright." And one then has completeness and expansion in all matters –

completeness of the people,

together with "their silver and their gold with them,"

together with the completeness of the Torah and its commandments,

together with the completeness of the land,

and in the manner of "the Lord your God will enlarge your border"

(as above).

And all this –

immediately and truly at once,

so that one will celebrate the coming days of the festival of Sukkot in the Holy Land,

in Jerusalem, the holy city,

in the Third Holy Temple,

where there will be "every male among you shall appear before the Lord God,"

the revelation of the innermost aspect of Atik.

And this will also have an influence upon the nations of the world,

as it is stated in the haftarah of this very day,

until it will be "and the kingdom shall be the Lord's."

And as mentioned,

beginning from that which even in the last moments of exile Jews have light in their dwellings,

and one adds and goes from strength to strength in light,

until the true and complete redemption, speedily in our days, literally.