English translation — בס"ד. שיחת ליל ג' דחג הסוכות מוצאי יו"ט ראשון של חג, ה'תשמ"ו אחרי תפלת ערבית

Unedited transcript.

The Rebbe shlita announced

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

"Gut Moed"

(three times).

Afterward he began to sing "Vesamachta Bechagecha".

One of the novel aspects of tonight in the matter of Simchas Beis HaShoevah is connected with the ruling of the Alter Rebbe in Shulchan Aruch Hilchos Yom Tov¹ that even on Chol HaMoed "a person is obligated to be joyous and good-hearted...

and this joy is a positive commandment from the Torah",

i.e., just as on Yom Tov

(the first day of Sukkos and Shemini Atzeres)

there is the Torah commandment of "Vesamachta Bechagecha"²,

so too is there an obligation on Chol HaMoed.

[And as the Alter Rebbe also brings in the source references at the beginning of Hilchos Shabbos,

that "Chol HaMoed...

is called Mikra Kodesh...

only regarding sacrifices,

as it is written³ to offer a fire-offering etc.",

which sacrifices also include "Shalmei Simchah"⁴,

consequently it is understood that the matter of joy is connected with Chol HaMoed].

From this it follows not only that on this night

(the beginning of Chol HaMoed)

there is an obligation of joy like on the preceding days,

but in this there is a novelty and addition relative to the previous days:

Since one must ensure that on Chol HaMoed there is also the mitzvah of joy from the Torah, because there is a doubt on the matter⁵, it is known that every matter that comes after clarification

is more precious and important,

and in the well-known language of the wise man⁶ –

"There is no joy like the resolution of doubts",

for the clarification of doubt adds to the joy,

and especially a clarification of a doubt in Torah

(as will be discussed).

[And this is also emphasized in the very name "Chol HaMoed",

that although it is "Chol",

nevertheless it is "Moed" and joy –

i.e., here there is the novelty of the clarification of doubt etc.].

This very matter,

that the clarification of doubt has a special quality and brings a special joy,

is also connected with today's ushpizin:

Today's ushpiz according to the Zohar⁷ is Yaakov Avinu,

for the order of the ushpizin is⁸ "Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, David"

(or (according to the second version and approach⁹) Yosef, Moshe, Aharon, David),

consequently on the third night the ushpiz is Yaakov Avinu. And the Chassidic ushpiz today is the Alter Rebbe,

according to what the Nasi of our generation publicized¹⁰,

that the Chassidic ushpizin are –

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe

(the Rebbe Rashab)

of blessed memory –

on the third night the ushpiz is the Alter Rebbe.

One finds a special connection of the quality of clarifying doubts in Torah with Yaakov Avinu,

according to the explanation of the Alter Rebbe.

The Alter Rebbe explains in Iggeres HaKodesh¹¹,

that "the intelligent will understand a matter of great wonder...

what is done in the heavens above through the study and clarification of a settled halachah...

and therefore the supernal beings come to hear novel Torah insights from the lower beings, what they innovate and reveal the hidden things of wisdom etc.",

i.e., that specifically Jews in this lower world have the power to rule and clarify the halachos of the Torah,

which "is not in heaven"¹².

And this matter is particularly connected to Yaakov,

as it says in the verse¹³ "He established a testimony in Yaakov and placed a Torah in Yisrael",

that the giving of the Torah to Jews in this lower world

is connected specifically with Yaakov.

And likewise Torah was the special matter of the Alter Rebbe

(as explained at length in previous years¹⁴,

and has already been printed,

that the matter of Torah is the common matter between today's ushpiz of the Zohar,

Yaakov,

and the Chassidic ushpiz,

the Alter Rebbe):

His name was "Shneur",

which means,

as the Baal Shem Tov interpreted

(transmitted by the Nasi of our generation¹⁵ who also instructed it to be printed),

"Shnei Ohr",

two lights,

two matters that are connected with "Torah Ohr"

(and this is not merely a hint,

but this is the simple interpretation of the word "Shneur"¹⁶),

the light of the revealed and the light of the hidden,

the revealed and the inner dimension¹⁷.

And indeed the Alter Rebbe is called by the name "Baal HaTanya VeHaShulchan Aruch"¹⁸,

in the mouth of all the nations of the land,

and all the more so in the mouth of all Yisrael and every Jew –

which title expresses the same content.

But the novelty in the name "Shneur" is,

that this is one word¹⁸,

as it is according to halacha that there may not be an interruption in the middle of a word,

since this is one word and one name,

it follows,

that the matter of the revealed and the hidden is in absolute unity.

And in this there is a further emphasis in the second name –

"Zalman",

which means that this also has the advantage of "shefa" over "or",

as explained elsewhere¹⁹ that "shefa" must influence the thing into which it is drawn,

unlike light which does not necessarily influence every place into which it is drawn,

and known is the parable for this²⁰ that the light of the sun can illuminate even a place of garbage and filth and the like,

and likewise the light above can illuminate a place that is the opposite of will and the opposite of light,

and this does not change it

(as explained in Chassidus²⁰).

And this is the novelty of the name "Zalman" upon the name "Shneur",

since this is a name in Jargon,

in Yiddish,

the vernacular

(not the Holy Tongue) –

to emphasize that the effect of this "light" is also in a place that is outside the Holy Tongue,

in the language of nation after nation,

beginning with Yiddish.

And in addition to this, this is also emphasized in the name "Zalman" itself,

because the concept of "Zalman" means

(according to the interpretation of our Rebbes²¹)

that it is the letters of "lizman"

(a word in the Holy Tongue),

i.e., that the "light" that is in the Torah

(in both parts of it)

does not remain by itself,

rather it influences the world of time,

and consequently it also descends into "place".

And also the two words –

"Shneur Zalman" –

become one name²²,

and this is relevant to several matters in halacha,

that they must be written in one line etc.²³.

One sees here the special connection of the Mitteler Rebbe and the Alter Rebbe to the matter of Torah,

which is drawn down specifically below,

"It is not in heaven".

And this is also connected to the Simchas Beis HaShoevah,

as the Alter Rebbe explains²⁴ that "Nisuch HaMayim" and "Ushavtem Mayim BeSasson"²⁵ are connected to Torah,

through which one has the elevation of "Mima'ayanei HaYeshuah"²⁶,

which is connected to a most elevated matter that is also connected to Torah,

as the Rebbe Maharash explains all the interpretations of the matter²⁷.

To understand more clearly the special quality of the Simchas Beis HaShoevah on this day,

one must preface that which has already been spoken several times

(in this year and in past years),

that both in Torah and in the world there are general principles and particulars,

i.e., just as in the world we see particular matters,

in which each particular is a matter unto itself,

and general matters which include several particulars,

so too in Torah,

for "He looked into the Torah and created the world"²⁸,

and the Torah was stated with generalities and specifics²⁹,

so that every matter is a part of a general principle and is also a particular unto itself.

And so too in the festival of Sukkos,

that in it there is its general matter,

and its particular matter.

The general matter of the festival of Sukkos is –

that it is one of the festivals,

of the "appointed times for joy"³⁰,

which is a matter connected to the totality of the festivals;

and its particular matter is that specifically it is called "the time of our joy"³⁰,

that in it there is a matter of joy in particular

(more than on the other festivals).

And this matter is equal in all seven days of Sukkos.

And specifically the seven days are called "the festival of Sukkos" after the sukkah specifically,

although these days also have other mitzvos that are connected to them,

like the mitzvah of joy which is connected to all seven days of Sukkos.

[And the reason for the matter is understood simply,

because regarding joy there are "appointed times for joy" in general (although then there is not the same intensity of joy,

and the other festivals are not called "the time of our joy" like these days),

whereas the matter of "sukkah" exists only in these seven days alone.

That is,

Although after this there is an eighth day,

Shemini Atzeres,

which is called "Shemini" because it is an "eighth" and in continuation of the seven days preceding it,

nevertheless, the first seven days are distinguished as a matter unto themselves,

the festival of Sukkos.

And furthermore:

The Gemara says³¹

(and the Rambam brings it in the laws that we learn during the days of Sukkot this year in the daily Rambam study³²),

that although in general every festival has completion all seven days regarding sacrifices

(that if one did not offer the sacrifices on the first day,

one may offer them during the seven days),

just as Pesach has completion all seven days,

as we learn it from a verse³³,

and from this the Oral Torah also learns regarding Shavuot and Sukkot –

there is, however, a novelty regarding the festival of Sukkot,

that "it has completion all eight [days]",

also on the eighth day,

"Shemini Atzeret"

(which is a matter that we do not find regarding Pesach or Shavuot).

And nevertheless, Shemini Atzeret is considered "a festival in its own right",

as the Gemara³¹ brings the sign for the matter "PaZaR KaSHaB",

that regarding the matters

(hinted at in the acronym PaZaR KaSHaB)

Shemini Atzeret is "a festival in its own right"

(and this is a sign from the Oral Torah which is an explanation of the Written Torah,

as the Rambam writes³⁴ that the Torah was given with its explanation) –

and the seven days of Sukkot are a matter in their own right.

Similarly, this is also [the case] in each day of the festival of Sukkot itself –

that it contains within itself two matters:

a) That which it is a part of the whole,

of the seven days of Sukkot,

which are all "the time of our joy"

(until that regarding several matters all seven days are "one entity"³⁵);

b) The particular and unique matter of it,

that it is a specific day of the seven days of Sukkot itself.

And it is understood,

that since the day is one of the days of Sukkot,

also the particular matter of it,

its distinctiveness from the other days,

is in a matter that is connected with Sukkot

(just as the distinctiveness of the festival of Sukkot from the other festivals is in the matter of joy,

"festivals for joy").

And an example for the matter –

what the Rambam explains in the introduction to the Commentary on the Mishnah³⁶,

that in the six orders of the Mishnah there is a general order that is called by the name Order of Purities,

and in that "order" itself there is a tractate that is called by the name "Purities".

That is,

that in the tractate the matter of purity is emphasized more,

not only as a part of the whole of the Order of Purities,

but also as a particular,

as a tractate in its own right.

Based on all that was said, one will also understand regarding this night

(and this day),

the third of the festival of Sukkot:

In addition to that which this is a day that is a part of the whole,

of the seven days of Sukkot,

this day must also contain within itself a novelty and unique matter.

And first and foremost, this is the matter of the joy of the festival,

the Joy of the Water-Drawing,

which is during the time of exile throughout all seven days of the festival

(as discussed above³⁷),

and in this a novelty must come on this day.

So the novelty in this

(as above, section 1),

is that this is the first day of Chol HaMoed

(here in the Diaspora),

when one must have a special clarification that then the obligation of joy from the Torah still exists,

consequently it has the advantage of "there is no joy like the resolution of doubts",

and especially a doubt in Torah,

with the advantage in the matter,

as above.

That is,

that in addition to that which the resolution of the doubt tells us,

that on Chol HaMoed the obligation of joy exists in full force just as on the festivals,

an addition of joy comes,

the joy of the resolution of doubts,

and the joy of the clarification of the laws in the Torah.

In the manner that this is regarding the matter of the Joy of the Water-Drawing that is in the festival of Sukkot,

that in this a unique matter comes on this day,

so too is it regarding several other matters in the festival of Sukkot.

The festival of Sukkot is, after all, the third pilgrimage festival,

consequently it is understood,

that also this day contains within itself the advantage of "third" as a part of the whole of Sukkot,

but in addition to this it contains within itself a unique advantage as a particular,

since it is the third day in the third pilgrimage festival itself.

The rationale in this:

The matter that Sukkot is the "third pilgrimage festival" is, after all, relevant to halachah in the Torah,

regarding the prohibition of "do not delay"³⁸,

that the obligation of "do not delay" is at the time when the three pilgrimage festivals have passed in order³⁹, Pesach

(the time of our freedom)

Shavuot

(the time of the giving of our Torah)

and Sukkot

(the time of our joy),

that is, that specifically when the festival of Sukkot comes,

the third pilgrimage festival,

the obligation and "prohibition" of "do not delay" applies³⁹.

The obligation of bringing,

as a positive commandment⁴⁰,

exists already at the first Festival⁴⁰;

but at the third Festival the prohibition of "Do not delay" is added.

That prohibitions have an advantage over positive commandments,

as the Alter Rebbe

(the current ushpiz)

explains at the beginning of his work "Likkutei Torah"⁴¹,

that prohibitions have an advantage over positive commandments,

and as explained there that prohibitions are connected with the letters Yud-Hei of the Name Havayah,

therefore "Shmi"⁴² with "Yud-Hei" has the gematria 365⁴³

(prohibitions),

unlike positive commandments which are connected with the letters Vav-Hei,

therefore "Zichri"⁴² with "Vav-Hei" has the gematria 248⁴³

(positive commandments)

[and as it states in the section of Remez in the revealed part of Torah⁴⁴ that "Shmi" is higher than "Zichri"].

It therefore follows,

that the Festival of Sukkot has a special advantage as the third Festival,

for then the advantage of "Do not delay" as a prohibition is revealed.

And in this matter of "third" there is an additional and special emphasis on this day,

the third day of the third Festival,

which is the greatest addition in the matter of "third",

third of the third.

And the advantage of this is understood simply,

since there is a principle in Torah that "three times establishes a chazakah"⁴⁵,

and this applies even regarding a matter that is clear without this,

that when it comes to the matter of three times,

it is then with greater strength and intensity,

until it is called "chazakah",

and this is "the name by which it is called in the Holy Tongue"⁴⁶,

i.e., this is a matter of "strength" and power.

And from this it is also understood regarding the Simchat Beit HaShoevah and all matters of Sukkot,

that when the third day of Sukkot arrives,

it has the advantage of "three times establishes a chazakah",

that the matter of strength, power, and chazakah comes to all these matters.

And the matter of the third day is also connected with the Simchat Beit HaShoevah of the Festival of Sukkot:

Regarding "Simchat Beit HaShoevah" the Gemara says⁴⁷ that "when we rejoiced at the Simchat Beit HaShoevah we did not see sleep in our eyes...

Is that so?

But Rabbi Yochanan said:

If one swears not to sleep for three days, we flog him and he immediately sleeps,

Rather, this is what it says,

We did not taste the taste of sleep, for they were dozing on each other's shoulders."

It therefore follows,

that the emphasis of Simchat Beit HaShoevah in that "they were dozing on each other's shoulders" is expressed primarily in that they were rejoicing for more than three days.

And in this itself, it is emphasized not only regarding the "third day",

but the number three is emphasized in the third day itself:

As mentioned earlier,

the Torah was stated in generalities and particulars,

so just as there is a particular and special matter in each and every day,

the "each day does its work"⁴⁸ of that day,

which is the innovation of that day relative to the other days,

in that it is the "third day",

so too there is the matter of "three" in the day itself.

And as we see in practice and simply regarding the prayers of the day,

that in addition to the matter of prayer in general,

the connection with the Supreme One

(which is indeed the meaning of prayer⁴⁹),

there are specifically three prayers each day,

each of which is connected with a specific part and time of the day itself,

as also emphasized in the names of the prayers

(which is "the name by which it is called in the Holy Tongue" which brings out the content of the matter) –

the evening prayer which is connected with the time of evening,

the morning prayer which is connected with the time of morning,

and the afternoon prayer which is connected with the time of the afternoon,

after midday.

So too in this there is an emphasis in the matter of "Simchat Beit HaShoevah",

that it is connected specifically with all three times of the day,

that from the time of evening until the time of the afternoon they were occupied with the joy.

And this is also understood from the aforementioned Sages' statement that "we did not taste the taste of sleep,

for they were dozing on each other's shoulders",

from which it is understood that there was no sleep during all the hours of the twenty-four-hour period,

because if the joy had not continued throughout all three parts of the day,

the Gemara would not have asked "But Rabbi Yochanan said etc." and would not have needed to come to dozing on shoulders,

since one could sleep during the night and the like.

What indeed is the quality of the number three,

that specifically on the third pilgrimage festival one has the quality of "bal t'acher",

and specifically on the third day one has the "chazakah",

and regarding this, what is the concept of the number three on the third day itself?

This is understood and emphasized in the gathering together tonight:

The very gathering together means that one takes various things and matters which are different from one another,

various people whose "opinions are not equal"⁵⁰,

and from them one makes a single assembly and gathering.

For the concept of the assembly and gathering of the many is expressed in the number three⁵¹:

When there is one matter,

there is no novelty in it;

it is merely one –

consequently it is "yachid".

Specifically when there are two,

two things,

two different things,

and then a third thing comes and unifies them,

then one has the quality of the assembly and gathering of the many,

a matter of peace.

So much so that it states in the Midrash⁵² that even regarding the angels,

the supernal ministers,

there must be "He Who makes peace in His high places"⁵³,

a matter of peace between the two angels.

And as this is also according to halachah in the laws of Beit Din,

that although it is connected with "din"

(as it is called in the Holy Tongue –

Beit Din),

nevertheless, the perfection of a Beit Din is specifically when there are three,

so that there should be the "third who decides",

consequently one will be able to have the verdict

(in contrast, "two who judged" indeed "their judgment is judgment,

but they are called a brazen Beit Din"⁵⁴).

And this is the function of the number three,

in which the emphasis is on the third of the third on this day specifically.

And from this emerges also in actual deed,

in the Simchat Beit HaShoevah,

which is also connected with this day as the third day

(as above, section 7),

that the concept emphasizes how the joy was equal throughout all seven days of Simchat Beit HaShoevah,

without interruption,

therefore after three days

(and on each day itself after three parts of the day)

they had to come to "dozing on each other's shoulders".

From this one will also understand regarding today's ushpizin,

Yaakov:

Yaakov Avinu was indeed the "third of the Patriarchs",

and together with this he was the "chosen of the Patriarchs"⁵⁵.

Because specifically Yaakov has the quality of "third"⁵⁶,

consequently he is the chosen of the Patriarchs.

And on the contrary –

he even influences Avraham and Yitzchak,

as it is written⁵⁷ "to Yaakov who redeemed Avraham",

that when Avraham needs to come to a matter of "redemption",

it is done specifically by Yaakov.

And regarding Yitzchak –

that although by Yitzchak there was the perfection of blessings and influences

(as explained in the discourses of the Alter Rebbe⁵⁸,

also brought in the Mitteler Rebbe's Siddur⁵⁹ under the heading "L'havin inyan Tkiyat Shofar al pi kavanas haBaal Shem Tov z"l"),

nevertheless, by Yitzchak this was in a manner of gevurot which need to be "sweetened",

and the sweetening of the gevurot "is through Yaakov who redeemed Avraham"

(as explained in that discourse).

That is, that specifically through Yaakov the multitude of blessings (of Yitzchak) emerged,

(of Yitzchak),

of which "we do not find such a matter of blessings" elsewhere

(as explained in that discourse,

and in several places).

So much so that through Yaakov,

the third of the Patriarchs,

a matter of chazakah is established in the blessing,

that it becomes a "chazakah" that Jews should have blessings,

and not just blessings,

but specifically a multitude of blessings,

and not just a multitude of blessings,

but specifically such blessings that are only once in the Torah!

And the reason for the matter is –

because of the unique quality of the number three,

which makes peace between the separate entities.

All that was said above is indeed connected with the festival of Sukkot in every year,

and the third day of the festival of Sukkot in every year.

In addition to this, there is indeed,

as has been discussed several times,

the unique determination in every year,

which is connected specifically with a particular year,

specifically this year,

and also from this detail there must be a lesson in man's service to his Maker,

as is understood from the teaching of the Baal Shem Tov⁶⁰ that from everything a person sees or hears he must derive a lesson in his service to his Maker.

Furthermore:

The unique fixed time that is in each and every year is indeed a matter of "that which time causes",

consequently it is understood,

that just as a time-bound commandment,

a transitory commandment,

takes precedence over other commandments⁶¹,

so too the lesson from the unique fixed time must come first and foremost,

and only after that must one extract the lessons that are connected with matters that are not "that which time causes".

One indeed finds a unique matter in the fixed time of this year,

both regarding the festival of Sukkot,

and regarding the third day of Sukkot in particular and its study portions,

as follows.

In this matter of the festival of Sukkot,

the third pilgrimage festival,

there is a novelty on account of the fixed time of this year:

This present year is a "complete year",

a leap year,

in which the description "leap year" and "complete year" inherently includes a thing and its opposite:

On one hand, it is a "year" like all years,

in which there is an additional matter beyond other years,

for which reason it is called in the Holy Tongue

(the name by which it is called in the Holy Tongue)

"year";

but on the other hand, it is a "complete year",

i.e., it is a year in which the additional month effects a change in the entire year as a whole,

so that all the months of the year and all the days of the year

are months and days of a "complete year".

And in this novelty in the fixed time of this year, there is a novelty relative to the other novelties in the Torah study portions of all the days of this year:

The study portions in each and every day of this year are indeed different from the study portions in other years,

but the distinction in each and every day is not in the same matter,

because "each day does its own work",

each and every day has its portion in Chumash and its portion in Rambam.

Until in such a way that the portion in Torah comes in the manner of "study portion",

and "study portion" is the same content as "for a time",

because the matter of time brings out the matter of changes,

since time is composed of different parts,

past by itself, present by itself, and future by itself

(as is explained at length in the books of philosophy by the great ones of Israel,

and furthermore (or more deeply) in the books of Chassidus⁶²)

that time is a matter of change.

However, the novelty in this year as a leap year,

a "complete year",

is that in it all the days of the year are equal,

all the more so the festivals of the year,

"festivals for joy"³⁰,

which are primary matters during the course of the year,

so that one of the "four new years" is the new year "for pilgrimage festivals"⁶³,

and the common matter in all the new years

(including Rosh Hashanah in its simple sense,

the first of Tishrei)

consists in that they are like a "head" of the year,

which is drawn into all the limbs and parts and leads them⁶⁴.

Consequently, the novelty of the festival of Sukkot and the service in it in this year,

the leap year, is understood.

In this itself, there is an additional emphasis in the leap year,

which is particularly relevant to the festival of Sukkot,

and with an introduction:

The Alter Rebbe

(the present ushpizin)

explains in Likkutei Torah, the portion "Vezot Haberachah"⁶⁵

(or the portion "Berachah" (without the word "Vezot")),

that the influence of each pilgrimage festival is drawn upon all the days "until the pilgrimage festival that comes after it".

Thus, from this it is also understandable regarding the festival of Sukkot,

the third pilgrimage festival,

that the influence in it is drawn until the pilgrimage festival after it,

the festival of Pesach.

And this includes all the details of the matters in the festival of Sukkot,

including the drawing and libation of water and the rejoicing of the place of drawing water

(which is a matter that is drawn throughout all the days of Sukkot).

One sees in this an addition of strength and novelty relative to the other pilgrimage festivals,

and this is understandable even to the simplest of the simple:

When one says that Pesach,

the time of our freedom,

influences all its matters until the pilgrimage festival after it,

this means until Shavuot,

which is ⁵⁰ days after it,

"seven weeks you shall count for yourself"*⁶⁵;

similarly regarding Shavuot,

the time of the giving of our Torah,

its influence is until the festival of Sukkot,

which is indeed more than ⁵⁰ days,

but only a few months.

When, however, it speaks about the festival of Sukkot –

it influences all the days after it until the festival of Pesach,

which is a very long time.

And in the language of the Midrash⁶⁶ –

that the departure from the festival of Sukkot is compared "to a king who had many daughters...

and some of them were married to a distant place...

those married to a distant place, it is not in their season to go and come".

And in addition to this, that this is a very long time in quantity,

this is also a time of "winter"⁶⁷,

"the season of rains",

with all the matters connected to it.

We see the wonder and special power of the festival of Sukkot –

that it has the power to influence the festival-ness and all the matters upon all the days of the rainy season.

And in this, there is a novelty in this year:

This year is a "complete year",

"a leap year",

so that there is a "thirteenth month" between the festival of Sukkot and the festival of Pesach.

Consequently, it turns out,

that the power to influence all the days of the year until the next pilgrimage festival,

must be in a special manner in this year,

when there is a month between Sukkot and Pesach.

From this also emerges a novelty and addition in actual deed,

in the manner of joy of the festival of Sukkot in this year:

Although the fixing of the year is a matter that was determined beforehand –

nevertheless, in every matter there must be an addition in the service of man,

"our deeds and our service",

consequently one will have the advantage of "a full measure".

Thus the service of man in this year,

since this is such a Sukkot,

which must influence more days than in every other year,

it is certain that the joy on Sukkot,

which "breaks the fence"⁶⁸ in any case,

must be with greater strength and greater force,

so that one can influence it upon the additional month.

And especially since the additional month⁶⁹ is a month of joy in its own right,

the month of Adar which is connected with joy

(because the matter of joy exists in both Adars⁷⁰,

both Adar Rishon and Adar Sheni,

although regarding the reading of the Megillah and the like there are differences between them⁷¹) –

it is understood how strongly the joy on Sukkot of this year must be,

to add to the joy of the month of Adar which is a month of joy in its own right.

And the fixing in such a manner both adds arousal in the matter and emphasizes that additional strength is given from Above,

that one should be able to add in joy for another month.

And furthermore:

Since the entire year is called a "complete year" because of the addition of the "intercalated month",

it turns out,

that the entire year receives completeness and perfection.

And also in this, one adds especially through the service of joy on Sukkot in a special manner,

as mentioned above.

In addition to the aforementioned matter of the fixing of this year

(and especially regarding the festival of Sukkot),

there is also a novelty in the fixing of the third day itself of Sukkot in this year,

and from this too, several directives are derived.

Firstly, the distinction is noticeable in the study portion in the Written Torah,

and especially according to the teaching of the Alter Rebbe that "one must live with the time,

with the weekly Torah portion"⁷² –

which is the section from the fourth to the fifth in the portion of "Vezos Haberachah".

And in addition to this –

the novelty and additional study portion in recent years,

which takes on "force" through its spreading throughout all the dispersions of Israel⁷³,

and in a manner of increasing and going –

the study portion of the Rambam,

and in the manner of three chapters per day

(which also has the advantage of the number three,

thereby it is a chazakah),

so that one completes it approximately every year

(just as the matter of the Simchas Beis Hashoeivah and Sukkot in general is every single year).

From these two study portions, one must derive a general directive in all the aforementioned matters.

And the study portions must also have a special connection with today's ushpizin,

Yaakov Avinu and the Alter Rebbe,

together with the matter common to them,

the matter of Torah.

The beginning of today's Chumash study portion is*⁷³ "And to Zevulun he said: Rejoice, Zevulun, in your going out, and Yissachar, in your tents."

Thus, first of all, there is a perplexing matter regarding which one does not find that one should stop:

We find that Moshe Rabbeinu blessed all the tribes by name,

until Rashi⁷⁴ seeks an explanation for why he does not bring the tribe of Shimon and includes him in another tribe.

However, there is a special matter in which the tribe of Yissachar is distinguished from all the tribes,

and about this, nothing is stated in Rashi:

Regarding all the tribes, we find the concept of speech,

which is the content of the concept of blessing,

that in order for the blessing to indeed be drawn down

(blessing from the term drawing down⁷⁵)

it must come forth through speech and utterance and revelation

(including in the current lesson itself:

at the beginning of the lesson "And to Zevulun he said",

and at the end of the lesson "And to Gad he said"*⁷⁵) –

but by Yissachar there is no concept of speech,

"he said"?!

Even regarding Shimon, who "hinted a blessing to Shimon from within the blessings of Yehudah"⁷⁶,

this is nevertheless included in the speech to Yehudah

(as in the blessing to Yehudah) –

but by Yissachar the emphasis is,

that the speech was specifically to Zevulun,

"And to Zevulun he said"!

Rashi*⁷³ indeed explains,

that "Zevulun and Yissachar made a partnership,

Zevulun dwells by the seashore and goes out to business in ships and profits and puts into the mouth of Yissachar and they sit and engage in Torah,

therefore Zevulun preceded Yissachar because Yissachar's Torah came through Zevulun" –

but this only explains the precedence of Zevulun over Yissachar,

but the concept of speech by Yissachar is still lacking!

Furthermore:

That by Shimon the concept of blessing is not explicitly stated,

Rashi explains that this was a result of a displeasure etc.;

but regarding Yissachar it is the opposite,

his concept of blessing is so powerful,

that he even influences Zevulun,

so that because of him Zevulun should be before him –

how is it that specifically by him the concept of speech should be lacking?!

That is, it is not explicit in the verse that by Yissachar the blessings came down in a drawing down and revelation below!

And the advantage of the concept of speech is also understood based on what was explained above on the previous night*⁷⁶

(in connection with the previous day,

which tonight also has a connection to the previous day⁷⁷),

in the portion of Torah that was then learned –

the blessing of "And his horns are like the horns of a re'em"⁷⁸,

where "re'em" is an acronym for fire, water, wind,

corresponding to the three Patriarchs

(as the Maggid interprets it⁷⁹),

and "re'em" is indeed the letters of "omer" (speech).

All of which is a parenthetical remark,

and give to the wise and he will become wiser⁸⁰.

Regarding our matter –

the connection of today's Chumash lesson with today's ushpizin:

This is understood simply according to the aforementioned commentary of Rashi,

that the virtue of Yissachar consisted of Torah study,

"they sit and engage in Torah",

and in the language of Yaakov's blessing to Yissachar⁸¹ "Yissachar is a strong-boned donkey",

that Yissachar's Torah study is with toil "like a donkey bearing a burden"⁸²,

and also the virtue of Zevulun consisted of that which "he profits and puts into the mouth of Yissachar",

he is a supporter in matters of Torah,

as Rashi also explains in Yaakov's blessing to Zevulun⁸³ "Zevulun shall dwell by the seashore –

that Zevulun engaged in business and provided sustenance for the tribe of Yissachar,

and they engage in Torah,

this is what Moshe said: Rejoice, Zevulun, in your going out, and Yissachar, in your tents,

Zevulun goes out in business and Yissachar engages in Torah in tents",

in which there is also the emphasis that Yissachar's Torah study is not in a manner of moving from place to place,

but rather with permanence "in your tents".

And the virtue that Zevulun has through Yissachar's Torah study is like Torah study,

as it is ruled in the Shulchan Aruch⁸⁴ that "a person can make a condition with his friend that he will engage in Torah and he will provide him with a livelihood,

and he will share with him in the reward"

[with the caveat "but if he engaged in Torah, he cannot sell him his portion for money that he gives him",

which is why the Gemara⁸⁵ says that the verse⁸⁶ "If a man would give all the wealth of his house for love, they would utterly despise him" is "not like Shimon the brother of Azaryah",

as explained in the commentaries the discussion about this⁸⁷].

It thus emerges that today's lesson is connected in general with the matter of Torah –

the common denominator of both ushpizin of this day,

as above.

On the contrary –

in this lesson the special power of Torah is emphasized,

that Yissachar's Torah also influences Zevulun,

i.e., that even one who is a supporter in matters of Torah,

"and its supporters"⁸⁸,

he gives a livelihood to a Torah scholar –

he also has the powerful blessing that Zevulun received.

The same thing is also emphasized at the conclusion of the lesson:

The conclusion of the lesson⁸⁹ is "And to Gad he said etc. He saw the first part for himself, for there the portion of the lawgiver was hidden etc."

Rashi translates⁹⁰,

"For he knew that in his inheritance the portion of the field of the burial of the lawgiver, and he is Moshe,"

meaning that "Mount Nevo" where Moshe Rabbeinu lies⁹¹

(as mentioned earlier⁹²),

and also learned in the previous parshah,

and also in this parshah it is in the portion of Gad.

And also in this the superiority of the matter of the Torah is emphasized –

for Moshe Rabbeinu is the one who gave the Torah,

and particularly here the title of Moshe "lawgiver" is emphasized,

meaning the one who gave the statutes of the Torah.

Because of the superiority in the Torah, the tribe of Gad received the stormy blessing that is explicit in the verse regarding Gad.

And since it must be "ascend in holiness"⁹³ –

we indeed find a superiority in the end of the lesson regarding the beginning of the lesson:

In the Torah in general there are many modes, both in the manner of study and in the manner of bringing the study of the Torah down into actual deed.

We find a superiority in the study of the Torah as it is expressed in "portion of the lawgiver" regarding "Yissachar in your tents":

The concept of "Yissachar in your tents" is a study of the Torah while one is in a "tent",

and moreover –

"in your tents",

in one's own tent,

which is not necessarily connected with self-sacrifice and the highest concept in the Torah.

However, the title "lawgiver" is because of the concept of the statute and legislation in the Torah,

which is the concept of the Ten Commandments in the Torah that were "engraved" on the tablets,

and in general it means the concept of "if you walk in My statutes"⁹⁴,

the statutes of the Torah,

which is connected with the deepest level in the Torah

(as the Alter Rebbe,

the current ushpiz,

elaborates in several places⁹⁵).

And just as it is in the Torah,

so too is it in the person who engages in Torah or in mitzvos according to the Torah,

that the concept of "engraving" indicates the deepest level in the soul,

until a matter of self-sacrifice.

With this the connection specifically to the tribe of Gad is also understood,

because the nature of the tribe of Gad was "self-sacrifice",

as it says in the earlier blessing⁹⁶ "like a lion he dwells and tears the arm, even the crown of the head" that they were mighty in war,

as Rashi brings that "because it was near the border, therefore they were compared to lions,

for all who are near the border must be mighty".

And as the Ra'avad⁹⁷ brings "that the sons of Gad were mightier than the sons of Reuven,

and behold the book of Chronicles testifies,

that it said about the sons of Gad⁹⁸ 'and the face of a lion was their faces'",

as it also brings in the Ramban⁹⁷ that the sons of Gad were mightier than the sons of Reuven –

which the concept of might in war is connected with the movement of self-sacrifice.

And the concept in the Torah –

the study of the Torah out of self-sacrifice –

is particularly connected with the current ushpizin –

Yaakov Avinu and the Alter Rebbe:

Regarding Yaakov we find,

that his study of the Torah in the house of Lavan was in a manner of self-sacrifice,

"by day the drought consumed me and the frost by night, and my sleep fled from my eyes"⁹⁹,

with the entire storm.

That is, in addition to that which by Yaakov there was the concept of the study of the Torah simply,

as it speaks at the beginning of today's lesson of Chumash,

"Yissachar in your tents",

as it says by Yaakov¹⁰⁰ "and Yaakov was a wholesome man, dwelling in tents",

but his main study of the Torah was in the house of Lavan,

in Charan,

"the burning¹⁰¹ anger of the Place

(in the world¹⁰²)"

(which required a descent from his state,

"and Yaakov went out from Be'er Sheva and went to Charan¹⁰³) –

because specifically there Yaakov established the students with the entire storm of "his bed was complete"¹⁰⁴

(and only Binyamin was born in Eretz Yisrael,

which because of this he was called "Binyamin",

"son of the right"¹⁰⁵ –

but even Binyamin was born only after the descent to Charan etc.),

until "and I return in peace to my father's house"¹⁰⁶,

"and Yaakov came whole etc."¹⁰⁷.

For since by all Jews there must be an ascent in their service¹⁰⁸,

"they go from strength to strength"¹⁰⁹,

it is certain that so it was with the chosen of the Patriarchs –

that after the beginning of his service in the manner of "in your tents",

"dwelling in tents",

he ascended in his level,

that his study of the Torah should be in the manner of "engraving",

out of self-sacrifice,

in the house of Lavan.

And the study of Torah by Yaakov in the house of Lavan also has a connection to Simchas Beis HaShoevah:

It states in the Midrash¹¹⁰ regarding Yaakov that "all the years that he stood in the house of Lavan he did not sleep,

And what did he say? Rabbi Yehoshua ben Levi said: the fifteen Shirei HaMaalos in the book of Tehillim,

What is the reason?

Shir HaMaalos l'David, Lulei Hashem shehayah lanu, yomar na Yisrael¹¹¹,

Yisrael Saba (Yaakov Avinu)." And the matter of "Shir HaMaalos" is connected to Simchas Beis HaShoevah,

as is related regarding the order of Simchas Beis HaShoevah¹¹²,

that the Leviim stood "on the steps" and said "song",

when there was the "Ushavtem mayim b'sasson mimaainei hayeshua",

and they carried the water to the Beis Elokeinu (the Beis HaMikdash).

And one of the fifteen Shirei HaMaalos is¹¹³ "Esa einai el heharim, me'ayin yavo ezri",

which is connected to the redemption from the exile¹¹⁴ –

which is also connected specifically to the present Simchas Beis HaShoevah,

in the time of exile,

that the Simchas Beis HaShoevah now is a preparation

(and "signs"¹¹⁵)

for the "Ushavtem mayim b'sasson mimaainei hayeshua",

at the time of the salvation from the exile to Beis Elokeinu,

which will be with joy,

as it is written¹¹⁶ "v'simchas olam al rosham".

And the mesiras nefesh of Yaakov is similar to the mesiras nefesh of Gad in particular,

because by Gad there was the matter of mesiras nefesh "because he was near the border"¹¹⁷,

near the Diaspora,

and so it was also by Yaakov,

that his mesiras nefesh was connected to the departure to the Diaspora,

into the "charon af of the Place".

And on the contrary –

this accomplished a perfection in his study of Torah in general,

because since the study was in "charon af of the Place in the world",

the rule of "af chachmasi amdah li¹¹⁸" applies to it –

"Chochmah

(Torah)

that I learned in af"¹¹⁹.

And here we see another specific connection between Yaakov and Gad:

Regarding the matter of "v'taraf zroa af kodkod" that is stated by the tribe of Gad*⁷⁵,

it states in the sefarim¹²⁰ that they merited this through the fulfillment of the mitzvah of tefillin,

"v'taraf zroa in the merit of tefillin of the arm, af kodkod in the merit of tefillin of the head".

And one may add to this –

that the matter of "v'taraf zroa af kodkod" means

(according to Rashi's commentary)

"they cut off the head and the arm with one blow",

and this too is connected to the mitzvah of tefillin,

because the perfection of the mitzvah of tefillin is when one has both tefillin,

tefillin of the arm and tefillin of the head simultaneously¹²¹.

And the matter of tefillin is connected specifically to Yaakov,

as we see a wondrous thing in the Chumash:

In general, the Torah is very lengthy in the chronicles of Yaakov¹²²,

but regarding one matter the Torah relates with the greatest length –

in the story of the rods and the sheep etc.¹²³.

It states in the Zohar¹²⁴,

that through the rods Yaakov accomplished before the giving of the Torah the same matter that is accomplished after the giving of the Torah through the mitzvah of tefillin!

And the same matter of studying Torah with mesiras nefesh is also found by the Alter Rebbe:

It is known the saying of the Nasi of our generation¹²⁵,

that when the Alter Rebbe was in the home of the Maggid,

there was there a matter of "vayekan'u bo echav, v'aviv shamar es hadavar"¹²⁶.

That is, previously there was a situation of "v'Yissachar b'ohalecha",

that the Alter Rebbe and all his "brothers" were in the "ohalecha" of the Rav HaMaggid,

and afterwards there was added a matter of "vayekan'u bo echav, v'aviv shamar es hadavar",

consequently the study of Torah then also had the quality of mesiras nefesh.

In addition to the matter of "ki sham chelkas mechokeik safun",

which is connected to the matter of engraving in Torah,

mesiras nefesh,

it states however in the verse further another matter regarding Moshe Rabbeinu,

"tzedkas Hashem asah u'mishpatav im Yisrael".

And since this matter is stated after the title "Mechokeik",

and the order of avodah in general is "from the light to the heavy",

one must say,

that in this title is expressed an even deeper matter and a higher matter.

Thus one can say,

that the matter of "mishpatav im Yisrael" indeed speaks of a higher level in Torah,

which is higher even than the level of "chakikah" –

and this is the matter of the halachos and piskei dinim in Torah,

"mishpatav" from the term halachah,

"im Yisrael",

that is, such judgments and halachos that one rules for another Jew.

And as the Alter Rebbe explains in his Hilchos Talmud Torah¹²⁷,

that is, in that part of the Shulchan Aruch itself which is connected to the laws of Talmud Torah

[and this was printed before the Shulchan Aruch¹²⁸],

that "Gadol Talmud shemeivi liydei maaseh"¹²⁹ means "the greatness of study",

the greatest virtue and the highest elevation in the study of Torah,

is when it "leads to action",

a matter of halachic rulings.

And for this reason, the matter of "and His judgments with Israel" is discussed specifically at the conclusion and seal of today's lesson, with which one must live the entire twenty-four-hour period,

and all the more so at its beginning

(on this night) –

because this is the perfection in the study of Torah which is attained through the perfection of divine service,

and this is also connected to the Simchas Beis HaShoevah

(as above at the end of section 2).

In addition to the daily portion of Chumash, there is also today's lesson in Rambam –

which includes the conclusion of Hilchos Chagigah¹³⁰ and the beginning of Hilchos Bechoros¹³¹.

Hilchos Chagigah in general is related to Yom Tov,

as the Rambam brings at the beginning of Hilchos Chagigah that he speaks there about the obligation to offer sacrifices on Yom Tov,

Olas Re'iyah,

Chagigah and Shalmei Simchah.

But today's lesson is in the conclusion of Hilchos Chagigah,

and "everything follows the conclusion"¹³²,

where¹³³ it discusses the mitzvah of "Hakhel"¹³⁴.

One immediately sees here the connection to today's Ushpizin,

whose essence was the matter of Torah,

for the content of the mitzvah of "Hakhel" is the gathering of all the people so that they should hear the sections of the Torah from the mouth of the king.

In this, however, there is a novelty and a special instruction in the Rambam's lesson:

In general, the mitzvah of "Hakhel" consists of hearing the reading of the sections by the king;

but the Rambam emphasizes

(and begins the chapter with)

"It is a positive commandment to gather all Israel, men, women, and children",

i.e., the mitzvah consists of the gathering of the people¹³⁵,

and on the contrary,

for this reason the mitzvah is called "Hakhel".

And the content of "Hakhel" is –

the matter of Ahavas Yisrael and Achdus Yisrael,

until all Jews become one "assembly",

"a great assembly".

And to such an extent that the obligation is upon "men, women, and children",

not only those obligated

(women from age twelve and men from age thirteen),

but also "children",

even the smallest of the small

(as it states in the Yerushalmi¹³⁶).

And one may say the explanation of this in the inner aspect of the matter:

The matter of Torah study

(including the perfection of hearing the sections of the Torah from the mouth of the king)

must be preceded by the service of prayer,

as the Alter Rebbe¹³⁷ explains the statement of our Sages, of blessed memory¹³⁸, "that my prayer be near my bed",

that before Torah study there must be the preface of prayer,

and specifically then the Torah is in perfection.

And the preface of the mitzvah of prayer is,

as the Alter Rebbe brings in his Siddur¹³⁹, which is equal for every soul, from the writings of the Arizal¹⁴⁰ –

"It is proper to say before prayer: 'I hereby accept upon myself the positive commandment of "Ve'ahavta¹⁴¹ l'rei'acha kamocha"'"¹⁴².

And the meaning of "Ve'ahavta l'rei'acha kamocha" in its simple sense is not only for those Jews who are "obligated",

but even the smallest of the small,

i.e., that towards all of them there must be the matter of Ahavas Yisrael among "your heads, your tribes" and among all Jews.

And this is the reason why the Rambam says that the positive commandment of "Hakhel" consists of "gathering all Israel, men, women, and children"

(and it is not necessary to say that the other Rishonim disagree with the Rambam in this,

rather, it is not stated explicitly by them).

Because when one has the perfection in Torah study of reading the sections from the Torah by the king –

one must have before this the perfection of Ahavas Yisrael and Achdus Yisrael.

It is indeed possible to have "Ve'ahavta l'rei'acha kamocha" without a matter of "assembly",

for one is in one end of the world,

and the other is in another end of the world

(to which the obligation of "Ve'ahavta l'rei'acha kamocha" also applies with full force,

as is known the saying of the Rebbe, my father-in-law, the Nasi of our generation¹⁴³,

that the true matter of Ahavas Yisrael is even towards a Jew whom he has never met and never seen),

consequently, this is not a matter of "assembly",

one cannot include him in a minyan of ten,

and certainly not for greater matters;

The completeness of the matter of love and unity of Israel is –

When all Israel, men, women, and children, gather together all in one place

(in the Ezrah)

and for the same matter

(to hear the portion from the mouth of the king).

Therefore, there is also the novelty that the matter of "Hakhel" applies also to women,

although in general women are not in the category of tzibbur and kahal in halachah* –

because here it speaks about the completeness of the love and unity of Israel,

and this regarding children and the smallest of the small,

and therefore it is called by the name "Hakhel" in the language of the Written Torah from the Torah of Moshe Rabbeinu and the Torah of Moshe ben Maimon.

And this is the connection to the common matter of the present Ushpizin,

the matter of Torah,

whose completeness is through the precedence of prayer which comes through the completeness of the love and unity of Israel.

According to this, one will understand another precision in the language of the Rambam:

The Rambam writes,

that the commandment is "and to read in their ears from the Torah portions that encourage them in the commandments and strengthen their hands in the true religion";

and this he writes further,

near the end of the chapter,

that the commandment was given "to strengthen the true religion".

Which superficially is not understood –

What is this emphasis "the true religion"?

Rather, this is the matter of Yaakov

(the present Ushpiza) –

as it is said "Give truth to Yaakov".

And it is known the question about this,

What does it mean that the matter of "truth" is specifically with Yaakov,

when there were Avraham and Yitzchak before him,

"And are the attributes of Avraham and Yitzchak not truth, Heaven forbid?" Also –

"And is there no truth in Yaakov, Heaven forbid, until the Holy One, blessed be He, gives it to him from above?"

Rather, this means

(as explained in Chassidus*,

based on the words of the Zohar),

that there is a special matter of giving a level of "truth" to Yaakov,

and regarding the giving of the Torah,

"and He gave us His Torah",

this is connected to the matter of the "truth" that is in the Torah.

What is the matter of "truth"?

This is understood according to what the Yerushalmi explains, that the content of "truth" is hinted at in the word "Emes" itself,

that it includes letters from the Alef-Beis which are, according to Torah, special letters,

between which there is the "first" and "last" and "middle" –

and in the word "Emes" one includes in one word the beginning of the alphabet and the end of the alphabet and the middle of the alphabet –

in the manner of "I am first and I am last and besides Me there is no God".

That is, the content of "truth" is –

the absence of change between beginning and end and middle,

that it is the same matter from its beginning until its end.

And as the Alter Rebbe explains and emphasizes in the holy Tanya,

that in truth itself there is "true speech" and "truth" and "absolute truth",

and the difference between the levels in truth depends on how much change there is in them.

Which was the innovation of Yaakov –

the matter of "truth",

the completeness and absence of change in Torah,

that all matters in Torah are permeated with the matter of the truth within them.

Which is emphasized in the commandment of Hakhel –

to strengthen "the true religion".

And the matter is emphasized especially by the Alter Rebbe,

the present Chassidic Ushpiza:

As mentioned earlier, the matter of the Alter Rebbe was –

as emphasized in his name "Shneur Zalman":

The matter of "two lights",

the connection of "both lights" in Torah,

the revealed light and the hidden light and the inner,

in a manner that this becomes one word and one name;

and this itself is drawn into "Zalman",

in his nickname in Yiddish and jargon,

the language of the world,

and also "Zalman" the letters of "Lizman" (for time),

in the world of "time and place" –

which was revealed through his Shulchan Aruch,

in a manner of definitive halachos regarding action

("and His judgments with Israel").

The study of the revealed aspect of the Torah and the study of the inner dimension of the Torah also existed before the Alter Rebbe,

and also in the time of the Alter Rebbe, among those who initially did not agree with his system

(who later also agreed with his system,

but at the time of the event they held the opposite view and conducted all these matters –

as related in the history of the life of our master, the Alter Rebbe) –

only the study of these two parts of the Torah occurred in separate times and studies:

There was a time when they studied only the revealed aspect of the Torah,

and also the conduct was entirely according to the revealed aspect,

and there was a time for the study of the inner dimension of the Torah and conduct according to Kabbalah,

the inner dimension of the Torah;

and both were in a manner of truth,

because it concerns true great ones of Israel.

And in this consisted the innovation of the Alter Rebbe –

that there must be the connection of both parts of the Torah,

both "lights,"

that it should be a "single Torah" in a revealed manner.

Therefore, he emphasized that there must be the matter of prayer before the study of Torah,

because the essence of prayer is unity,

to unify the one who prays with the Most High,

consequently, this effects a matter of unity also in Torah,

between the revealed aspect of the Torah and the inner dimension of the Torah.

And this is indeed the matter of "truth,"

as mentioned above,

the perfection of the absence of change and unity,

that all parts of the Torah are one thing in a revealed manner.

According to the above explanation of the content of the matter of "the true religion" which the Rambam emphasizes –

one can explain another innovation in the Rambam

(for which a source is sought):

The Rambam writes that "even great sages who know the entire Torah are obligated to listen with exceedingly great intention...

for the Scripture only established it to strengthen the true religion."

That is, even "great sages,"

to whom knowledge of the Torah will not come through hearing the portions from the mouth of the king,

the entire obligation of "Hakhel" with its accompanying storm applies to them as well,

because they need to hear it "with exceedingly great intention."

However, this is understood according to what is explained above, that the innovation of "Hakhel" is connected to "the true religion,"

the matter of truth in the Torah,

prayer in the Torah and the inner dimension of the Torah,

which is the same matter as "exceedingly great intention,"

because the precedence of prayer to Torah and the study of the inner dimension of the Torah

is the "great intention" in the Torah,

for the inner dimension of the Torah is like a soul in relation to the "bodies of Torah"

(the revealed aspect of the Torah),

which is the difference between "intention" and "action."

In addition to the aforementioned teaching from this lesson of the Rambam in the Laws of Chagigah, there is also a teaching from the beginning of the Laws of Firstborn:

For also the matter of "firstborn" is connected to "Torah,"

as explained in several places.

And one of the explanations of this is according to the known fact that although the world was created through the letters of the alphabet,

beginning with the letter aleph,

and likewise the beginning of the Ten Commandments is with the letter aleph

(from "I am the Lord your God") –

nevertheless, the beginning of the Torah is specifically with the letter bet,

"In the beginning God created,"

and one of the reasons for this is,

as it states in the Zohar,

because bet is the initial letters of blessing.

And likewise, the beginning of the word "firstborn" is also specifically with the letter bet,

as the Tzemach Tzedek explains on "Sanctify to Me every firstborn."

But in this matter of blessing itself, there is an innovation in today's lesson of the Rambam:

The Rambam writes: "It is a positive commandment to separate every male that opens the womb, whether in man, whether in a pure animal, whether from the species of the donkey...

as it is stated: 'Sanctify to Me every firstborn, every opener of the womb among the children of Israel, in man and in animal.'"

And this commandment applies both to men and to women,

to all those to whom the firstborn belongs,

and likewise minors and minors of minors –

if the firstborn belongs to them.

The innovation in this matter, however, is that this commandment also applies to "the species of the donkey,"

that is, even a "donkey," which is from the three impure shells,

one makes from it a commandment of firstborn

(just as with a firstborn human).

It follows that the blessing in the firstborn is drawn down to the very lowest level,

so that one also transforms the lowest matter of "donkey."

That this is also connected to the matter of Yissachar,

"Yissachar is a strong-boned donkey,"

because Yissachar is indeed the matter of the study of Torah,

even the laws in the Torah that also deal with non-kosher animals,

to make from it a mitzvah that completes all the mitzvot of the Torah in the manner of "Do not add...

and do not diminish."

That from this service in all the aforementioned matters we indeed have the promise,

that "our deeds and our service" hasten the redemption further.

That is, although we have already accomplished a tremendous multitude and great abundance in this matter of spreading the wellsprings outward,

especially through the Nasi of our generation, His Holiness, our master, father-in-law, and teacher, the Rebbe,

in addition to the tremendous multitude that we have accomplished in the completeness of Torah and its mitzvot in the generations before this –

nevertheless, through our deeds and our service, an added acceleration is brought about in this.

And as Chassidus explains that the earlier generations are in the likeness of a "giant,"

and our generations are like a "dwarf" –

but the dwarf was placed upon the giant,

consequently, through this, one sees further into the distance,

and one can reach further.

And it is known the story of the Alter Rebbe with R. Mendele Horodoker,

that once R. Mendele Horodoker did not want to go recite the verses of "You have been shown,"

because since he sees in the verses one hundred interpretations and he cannot concentrate on all one hundred interpretations, he cannot recite them before he reaches all the levels and interpretations within this,

the Alter Rebbe explained to him with a parable:

When one is in a certain area,

one can see up to a certain place,

but when one reaches that place,

one sees that from there one can see even further,

which is a thing that has no end.

[Although we did not hear this story from our Rabbis and Nesiim,

it is nevertheless printed from a reliable source].

And regarding our matter –

we have the additional instruction in the matter of the current ushpizin:

Even though "a person knows in his soul" his standing and his situation, etc. –

he should nevertheless know,

that we did not ask him for any opinions,

and we placed him upon the giant,

and on this day –

upon our forefather Yaakov and upon the Alter Rebbe!

From this is understood the strength and ability that he has now,

when the Almighty places him upon the giant in general,

and especially upon the "giants."

And especially standing on a day that is connected

(according to his weekly Torah portion)

with all the levels of the Torah,

from "Yissachar in your tents" to "the portion of the lawgiver,"

to "and His judgments with Israel,"

as explained at length.

And especially that this is connected to the Joy of the Water-Drawing,

for joy breaks through barriers –

consequently, one will surely break through even the "barrier" of joy itself,

of the Joy of the Water-Drawing on the day before this.

That is, although surely before this there was the Joy of the Water-Drawing with all its storm,

and we do not wish to diminish, Heaven forbid, the Joy of the Water-Drawing of before this,

and the accomplishment of the public domain

(as explained at length on the previous nights) –

one must nevertheless ascend and go further and further,

until one sees new one hundred interpretations and a thousand interpretations, etc.

(as told in the aforementioned parable).

And especially that on this day new possibilities come, incomparably greater, for adding in joy after Havdalah,

when one can use "musical instruments" during the joy and the like, or torches and the like

(which we did not do on the festival due to the sanctity of the day),

because this is Chol HaMoed when one is permitted to do work "for a matter that will be lost,"

which is a matter that will be lost that must be done specifically on this night.

And in addition to this, we have the advantage of the clarification of the doubt –

as explained at length.

May it be His will,

that very soon and speedily, in our very days, we should distinguish between the exile and the redemption,

and the distinction should be in one moment, in one hour, and in one day.

And especially according to the interpretation in Chassidus,

that "one day" is from the term "And God called the light day,"

that even when one thinks it is night, one shines with the light of day,

"and night shines like day."

And from the incomparable addition in joy on this day, may we hasten the "And behold, with the clouds of heaven,"

"with our youths and with our elders, etc., with our sons and with our daughters,"

and in the language of the Rambam, "to assemble all of Israel."

And also a matter of "redemption of the firstborn" as it was at the Exodus from Egypt

(which was later replaced with "the firstborn donkey" in their simple meaning).

And "as the days of your coming out of the land of Egypt, I will show him wonders."

And this is the beginning of the true and complete redemption,

and afterwards there are the wonders that are wonders comparable to the days of your coming out of the land of Egypt.

And may it be speedily in our days, literally –

that the wonders should come in an instant, in the blink of an eye.

And we will have the true and complete redemption through Mashiach ben Yosef,

"ox, this is Yosef,"

until "ox, this is Mashiach ben Yosef, etc., and donkey, this is Mashiach ben David"

(as explained in the Midrash and cited in the teachings of the Maggid and in various places),

And we will have simply immediately Mashiach ben Yosef,

and immediately after him Mashiach ben David,

In the true and complete redemption,

through David, the king, the Mashiach,

Mashiach our righteousness,

Speedily in our days, literally,

in our own time.