English translation — בס"ד. שיחת ליל ד' דחג הסוכות, ה'תשמ"ו – אחרי תפלת ערבית

His Holiness the Rebbe, may he live for many good years, announced

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

"Gut Moed"

(three times).

Afterwards he began to sing "VeSamachta BeChagecha".

One of the novel aspects of today, the day of Sukkos,

the fourth day of Sukkos,

is that holding on this day, one already has the beginning of the majority of the days of Sukkos

(because four is the majority of seven).

Regarding which, according to Torah, we have the principle in many primary matters that "the majority is like the whole"¹,

meaning that when one has the majority, it is considered that one already has the entire matter.

And this is not only from the perspective of the seven days of Sukkos,

but also from the perspective of "Simchas Beis HaShoevah",

as has been discussed several times²,

that when the Beis HaMikdash is not standing, Simchas Beis HaShoevah begins on the first day of the festival

(since there is not the restriction that restricted it when the Beis HaMikdash was standing³),

and accordingly, in the present time, there is the matter of Simchas Beis HaShoevah on the Sabbath day.

And particularly, since the majority which we now have,

four days of Sukkos,

has within it an advantage over the remaining days of Sukkos, not only from the perspective of number

(that four is more than three)

but also from the perspective of the content of the matter:

The remaining days of the seven days of Sukkos,

are all days of "Chol HaMoed",

in contrast, the first days of Sukkos included within them a Yom Tov.

And even though among the remaining days there is a Sabbath day

(according to the determination of this year) –

nevertheless, the emphasis of "the seven days of Sukkos"

("In Sukkos you shall dwell for seven days"⁴)

is on the matter of "festivals for rejoicing"⁵,

in which the matter of Yom Tov is more relevant than the matter of Shabbos.

And this is so regarding all festivals,

"festivals for rejoicing",

and particularly the Yom Tov that is connected with "Simchas Beis HaShoevah",

because specifically Sukkos is "the time of our rejoicing"⁶

(and with this it is distinguished from all other festivals) –

nevertheless, the primary matter of rejoicing is specifically on Yom Tov.

And even according to the well-known exposition of the Sifri⁶,

"And on the day of your rejoicing –

these are the Shabbosos",

it still does not reach the rejoicing of Yom Tov⁷.

And on the contrary,

because among the remaining days of Chol HaMoed there is a Sabbath day,

the opposite matter emerges:

The matter of "musical instruments" was a primary matter in Simchas Beis HaShoevah,

as our Sages, of blessed memory, say⁸ that "how was this rejoicing done,

the flute would strike and they would play, etc.",

to the extent that because of this, when the Beis HaMikdash was standing, they would postpone the entire matter of the rejoicing of Yom Tov to Chol HaMoed³.

In contrast, on Shabbos there are questions and the like⁹,

even regarding clapping with the hands and the like¹⁰,

all the more so regarding musical instruments, which are forbidden on Shabbos¹¹.

It therefore emerges,

that on Chol HaMoed itself, there are no restrictions due to Rabbinic decrees regarding rejoicing with musical instruments,

in contrast, when it falls on Shabbos, one cannot do this.

Thus, from all that was said, the advantage of today is understood,

the beginning of the fourth day of Sukkos,

when one already has the beginning of the majority of the days of Sukkos,

which majority also includes the days of Yom Tov as mentioned above.

That is to say, it is not merely that "another day" has been added,

but it becomes a matter of "the majority is like the whole",

that one has the entire matter,

with all the storm that emerges from having the completeness of the matter.

[And the matter of completeness (having a matter in its completeness) is emphasized in this year,

a leap year,

which is a "complete year",

a whole and full year].

And although on the day after this, one will also have the majority of the seven days of Sukkos,

nevertheless, then the novelty of the matter and the beginning of the matter are no longer present;

specifically on this day,

when one enters from the third day into the fourth day,

and particularly now, at the beginning and start of the fourth day, which includes the entire day in a manner of "head"¹²,

and particularly regarding "Simchas Beis HaShoevah", whose primary time was at night

(when the drawing of the water took place,

"And you shall draw water with joy"¹³) –

the matter of "the majority is like the whole" is emphasized with all the storm.

From all that was said, it is understood how the storm of rejoicing on this night must be –

since we have the matter of "the majority is like the whole"

(with all the details mentioned above),

which emphasizes the greatness of the matter and the greatness of the possibility and the greatness of the ability and the greatness of the merit of Simchas Beis HaShoevah on this night,

with an elevation and intensity, both relative to the nights before it and the nights after it.

As has been discussed several times, this is not contradictory to what was spoken about on the previous nights regarding the quality and storm of the Simchas Beis HaShoevah of those nights,

because each day the quality of this day and this night stands in an exceptional manner¹⁴.

And the truth is also so,

that each night has a unique quality regarding all other nights,

and the other nights

(both those before and those after)

pass through and must arrive at the "gate" of that night and day¹⁵,

and through that "gate" they are "entered and elevated and enlarged",

with all the descriptions and matters that are connected with it.

In addition to the aforementioned matter, today is a day which has the unique ushpizin of this day,

both the ushpiza of the Zohar¹⁶ –

Moshe Rabbeinu

(according to most opinions¹⁷ and the ruling¹⁸ that Moshe and Aharon come before Yosef),

and the ushpiza of the Chassidic ushpizin that the Rebbe, my father-in-law, the Nasi of our generation, revealed¹⁹ –

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe

(the Rebbe Rashab)

may their souls rest in Eden –

and the Chassidic ushpiza of today is the Mitteler Rebbe.

That is, although all the ushpizin indeed come each day,

nevertheless the ushpiza unique to this day is –

Moshe Rabbeinu and the Mitteler Rebbe,

and "with them" come the other ushpizin

(as the expression is in the well-known text regarding the ushpizin).

And the lesson and instruction that one receives from the ushpizin is from the common denominator and shared aspect between them

(as discussed several times):

Regarding the Mitteler Rebbe, one finds that his innovation consisted of the revelation of Chassidus through him being in a manner of "Rechovos HaNahar"²⁰,

with a great expansion and explanation²¹,

the matter of "Binah"²².

And the same matter is also found regarding Moshe Rabbeinu,

for "Moshe received the Torah from Sinai"²³,

with all the matters in the Torah,

also "what any diligent student will innovate in the future"²⁴,

including the "Rechovos HaNahar" and the expansion in the Torah.

Until one finds an explicit connection between Moshe Rabbeinu and the matter of "Binah",

as the Gemara²⁵ says that "fifty gates of understanding were created in the world and all of them were given to Moshe except for one, as it is said²⁶ 'and You made him lack a little from Elokim'."

And it can be said²⁷,

that the emphasis "lacking one",

which comes after it is said that "all of them were given to Moshe",

brings out,

that essentially Moshe has a connection also to the fiftieth gate of understanding²⁸. And especially since the language of our Sages is not "forty-nine gates of understanding were given to Moshe",

but precisely "fifty gates of understanding etc. were given to Moshe lacking one". And also the language of "lacking" which is learned from the Scriptural language "and You made him lack a little from Elokim" emphasizes that essentially it is connected to him,

only it was "lacking" from him.

And especially today,

standing in the portion of "Vezos HaBerachah asher beirach Moshe",

the conclusion of which is the ascent of Moshe "to Mount Nevo"²⁹,

as the explanation of the holy Zohar on this³⁰ that "Nevo" is an acronym for "Nun Bo",

that he received also the fiftieth gate,

and not only in a manner of "makif",

but "Bo",

in his innerness.

And even before this, the matter is already revealed,

because "Vezos HaBerachah" alludes to the matter of revelation,

"Vezos" from the language of³¹ "showing with his finger and saying 'zeh'",

that is, that even before the actual ascent to Mount Nevo, one knows openly that there will be the receiving of the fiftieth gate,

because on this day there will be "the completion of my days and years"³²,

and the "completion" and perfection can be at the time that the "and You made him lack" is nullified,

through his receiving also the fiftieth gate.

Just as one finds the matter of "Rechovos HaNahar",

the matter of expansion to the ultimate perfection,

in the Torah of these two ushpizin and in their spiritual level,

so too is it regarding their activity among Jews,

that they disseminated their matters in a manner of "Rechovos HaNahar",

with an expansion,

so that it reaches all Jews:

Regarding Moshe Rabbeinu,

he was simply the "Ra'aya Meheimna"³³ and the king and prince of all Israel,

as we learn also in our portion

(Berachah³⁴)

that "and He was a king in Yeshurun",

and one of the explanations of this³⁵ is that it refers to Moshe Rabbeinu,

the king of all Israel.

And in particular, according to how Rashi explains for a child of five studying Scripture,

on ³⁶ "And Israel sent messengers" –

"And elsewhere the sending is attributed to Moses,

as it is stated ³⁷ 'And I sent messengers from the wilderness of Kedemoth...'

Moses is Israel and Israel is Moses,

to tell you that the leader of the generation is like the entire generation, for the leader is everything."

Thus this also pertains to the actual deed of every Jew,

which is why it is said ³⁸ "And now ³⁹ Israel, what does Hashem your G-d ask of you but to fear [Him] etc.,

is fear a small matter?

In relation to Moses it is a small matter,"

and as explained in Tanya ⁴⁰,

that this is because there exists the spark of Moses within each and every Jew,

and in relation to Moses "fear is a small matter,"

consequently it is a small matter in relation to each and every Jew.

Furthermore:

It is known that Moses our teacher pleaded before the Most High,

that he desired and requested,

"And I besought" ⁴¹,

to enter the Land of Israel –

so that there should be the fulfillment of the commandments in ultimate perfection ⁴²,

as the Gemara says ⁴³ "Why did Moses our teacher long to enter the Land of Israel?...

Moses said: Many commandments were commanded to Israel and they are only fulfilled in the Land of Israel,

Let me enter the Land so that all of them may be fulfilled through me."

At first glance, one must understand the expression "that all of them may be fulfilled through me" ⁴⁴:

Since the emphasis here is "through me",

that Moses should fulfill them,

what is meant by "that all of them may be fulfilled",

it should have said "so that I may fulfill all of them"?

And one can offer the explanation of this ⁴⁴,

based on what is known ⁴⁵ that had Moses entered the Land of Israel at that time,

it would have been the complete redemption after which there is no exile. And regarding the complete redemption it is said ⁴⁶ "And there we will perform before You...

according to the commandments of Your will,"

that then there will be the fulfillment of the commandments in ultimate perfection

(as explained at length in the stormy discourse in Torah Chayim on Parshat Vayechi from the Mitteler Rebbe ⁴⁷,

the Chassidic Ushpiz).

And this is what is meant by "that they may be fulfilled through me",

because then there will be not only the advantage in Moses,

"that I may fulfill all of them",

but there will be an elevation in the commandments themselves,

"that they may be fulfilled through me."

And also this matter,

the perfection in the fulfillment of the commandments in the future to come,

Moses wanted to bestow upon all Jews,

the students of Moses and the men of Moses,

and this will indeed be fulfilled in the future to come,

when "they shall awake and sing, you who dwell in the dust" ⁴⁸,

and Moses and Aaron with them ⁴⁹,

and then there will be "and they will be fulfilled through me" and through all of Israel.

And similarly we find regarding the Mitteler Rebbe,

the Chassidic Ushpiz,

as is known the saying ⁵⁰,

that the Mitteler Rebbe wished that when two young men meet they should speak about the higher unity.

That is, the Mitteler Rebbe established,

that when two Jews meet,

they should know first and foremost that they are "young men",

they must conduct every matter in the manner of a "young man",

"a son of thirty for strength" ⁵¹,

with all the storm of youth ⁵²;

and they must "speak",

specifically a matter of speech and revelation to another,

and specifically about "the higher unity",

the ultimate perfection and inwardness ⁵³.

This emphasizes the matter of "the expanses of the river" of the Mitteler Rebbe regarding all Jews,

that regarding all Jews there should be speaking about matters of the higher unity.

And here too is emphasized the aforementioned matter,

that the drawing down to all Jews in a manner of expansion is from the most exalted matter that will be revealed in the future,

the matter of "according to the commandments of Your will."

For this is the meaning of "higher unity" –

the perfection in the fulfillment of the entire Torah and its commandments,

and as above that "higher unity" is the ultimate and perfection of inwardness,

to the extent that it is called "unity",

and not merely "unity" but "higher unity",

with all the interpretations thereof,

including the interpretation of the Rebbe

(the Maharash)

of blessed memory in Kuntres Etz HaChayim ⁵⁴.

The matter of perfection in Torah in a manner of understanding and expansion also has a connection to the general matter of the Rejoicing of the House of Drawing:

The matter of the Rejoicing of the House of Drawing is indeed connected to the "drawing" from the wellspring,

as it is written "And you shall draw water with joy from the wellsprings of salvation",

and the act of "drawing" is connected to "expansion",

according to the simple meaning of the matter,

that "drawing" is a matter of abundance,

that one draws a large quantity of water.

And the novelty in the matter is,

that although one speaks of a "spring"

("springs of salvation"),

and a "spring" goes "drop by drop",

and according to halachah it purifies with a minimal amount⁵⁵

(not like a mikveh which requires forty se'ah) –

nevertheless, one draws from this spring in a manner of "drawing",

in the "broad rivers" of binah,

the concept of the mikveh which is connected with the measure of forty se'ah⁵⁶

(the aspect of binah⁵⁷).

Just as this was in the water-drawing which is connected with the Celebration of the Water-Drawing,

so too is it regarding the manner of diffusion among Jews:

Regarding the title "House of the Water-Drawing", our Sages said that it is called thus because "from there they draw the Holy Spirit"⁵⁸.

And the simple explanation of this is,

that at that time power was given to draw the Holy Spirit even to those who, were it not for this, would have had no connection to it.

Thus this is analogous to the future,

that in those days

(or in the language of the Rambam⁵⁹ "at that time")

all Jews will also be connected to the "Holy Spirit",

and in the language of the verse⁶⁰ "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy",

which includes even old men and old women and young children,

until "they shall no longer teach, each man his fellow… for they shall all know Me, from the least of them to the greatest of them"⁶¹.

That is, although there will be a matter of "great" and "small"⁶² regarding other matters,

in which the "small" need to reach the "great" and vice versa,

and in the language of our Sages "I learned much from my teachers… and from my students more than from all of them"⁶³ –

however, regarding the most essential matter of "know Me",

there will be "they shall all know Me",

equally for all.

And the level of "Me" of the future is connected with the level of "Holy Spirit" that was drawn at the Celebration of the Water-Drawing⁶⁴,

as is known the explanation in Chassidus⁶⁵ of the expression of our Sages "that from there they draw the Holy Spirit",

that this does not mean the sefirah of malchus

(as is sometimes said⁶⁶)

but specifically the sefirah of chochmah⁶⁷ –

and chochmah is the beginning and source of all the sefiros,

and as it is written⁶⁸ "You have made them all with wisdom",

as the Alter Rebbe explains in Tanya⁶⁹ that that which "You have made them all with wisdom" is because in chochmah of Atzilus "the light of the Ein Sof, blessed be He, shines forth",

and knowledge in matters above is specifically through the sefirah of chochmah "without any concealment of face" because "the light of the Ein Sof, blessed be He, does not become united even in the world of Atzilus except through its being clothed first in the sefirah of chochmah, and this is because the Ein Sof, blessed be He, is the true One, who alone is and there is nothing besides Him, and this is the level of chochmah, etc."⁷⁰,

that is, that the sefirah of chochmah is a "vessel"

(insofar as it is possible to call it a "vessel")

for the aspect of "Me",

and specifically in connection with "knowledge",

"they shall know Me".

And this is specifically connected with Jews,

who are called "a wise and understanding people"*⁷⁰

(where "wise" is the first title and the "head").

And this is the concept of "from there they draw the Holy Spirit" –

the aspect of chochmah.

[This certainly also includes the concept in chochmah that "Abba⁷¹ founded and created"⁷²;

consequently⁷² this is not, Heaven forbid, a contradiction to what is explained everywhere that "Holy Spirit" is specifically the sefirah of malchus⁷³,

and as is also understood from our Sages⁷⁴ that "Holy Spirit" is a lower level than "prophecy", –

but the concept of "Holy Spirit" here (in connection with "Celebration of the Water-Drawing" and "House of the Water-Drawing") in general,

means with emphasis specifically the concept of "chochmah"].

And the concept of drawing the "Holy Spirit",

the aspect of chochmah,

through every Jew,

is throughout the Celebration of the Water-Drawing,

but in perfection it will be in the future,

when there will be the concept of "you shall draw water with joy from the springs of salvation" in its perfection,

since then there will be the "salvation" in its perfection,

and also the mitzvah of "Celebration of the Water-Drawing" will then be fulfilled in its perfection,

"according to the command of Your will",

as will be explained below.

It thus emerges,

that also in the spiritual aspect, during the time of the Celebration of the Water-Drawing there was an expansion to the utmost in a manner of "broad rivers" of binah –

that they took the level of "Holy Spirit",

chochmah,

"Me",

and drew from it in a manner of "drawing" in great quantity,

until it reached all Jews,

"they shall all know Me".

And another matter in this:

The joy of the Water-Drawing Celebration is indeed connected

(as above)

with “And you shall draw water with joy from the wellsprings of salvation,”

i.e., that one reaches a matter of a wellspring that is higher than all internal matters,

even higher than “wisdom,”

because wisdom is the beginning of the internal powers,

consequently it has various limitations

(enclothing in the external and internal, etc.) –

but “wellspring” alludes to a matter that is the source of everything,

higher than all internal matters.

And here they say,

that specifically the wellspring is the essence of the water libation,

and on the contrary,

this is the beginning,

that before the water libation,

and before the bringing of the water into the Holy Temple in general,

and before one draws the water –

there exists a reality of “wellsprings of salvation,”

and a reality of a Jew for whom the world was created⁷⁵,

including also the “wellsprings of salvation,”

because Torah and all matters are for Israel,

as explained in many places⁷⁶ that it says in Tanna Devei Eliyahu⁷⁷ “I say Israel preceded,”

“the thought of Israel preceded everything”⁷⁸,

even to the thought of Torah,

and afterwards the Jew comes and draws with his power from the “wellsprings of salvation,”

consequently he also has the advantage of “his pitcher,”

and he “draws” not in a constricted manner,

but specifically in a manner of expansion,

as above.

From all the above is understood the advantage of the Joy of the Water-Drawing Celebration,

in a manner of expansion and “broad places of the river.”

In this matter of “expansion” of Binah which is found by the present ushpizin,

there is an additional point and emphasis,

that one reaches the expansion specifically from within the strait,

that from a state of strait and descent specifically one reaches the ultimate ascent and expansion.

And this is found simply by Moshe Rabbeinu,

that all the elevations in him came through his being born in Egypt,

and as it says in the Zohar⁷⁹ “And there he was born and there he was raised and there he ascended to the supernal light,”

as my father explains at length in his notes to the Zohar⁸⁰ the three expressions in this,

that they are three general matters,

and they were accomplished specifically in Egypt,

because “From the strait I called upon Yah, He answered me with expanse, Yah”⁸¹.

And this is also seen in the course of the life events of Moshe Rabbeinu,

that he was all his days outside the Land,

and there he prepared the Holy Temple that was later in the Holy Land,

and particularly the third Holy Temple,

when there will be the perfection of “And there we will perform before You…

according to the command of Your will,”

as above.

And as explained in the words of our Sages, may their memory be for blessing⁸²,

that the handiwork of Moshe is eternal and the Tabernacle that Moshe made endures,

and it will be seen in the future to come⁸³.

And certainly that which will be seen then, the Tabernacle that Moshe made, is not in vain,

and all the more so and a fortiori from every matter in the world that “He did not create it except for His honor”⁸⁴,

how much more so the Holy Temple,

and within this itself the first Temple about which it says⁸⁵ “And they shall make Me a Sanctuary and I will dwell in their midst,”

as the Rambam explains at the beginning of the Laws of the Chosen House,

that the commandment of building the Chosen House is learned from the verse “And they shall make Me a Sanctuary” which speaks about the Tabernacle that Moshe made⁸⁶.

Thus one sees from all this how the service of Moshe was in a manner of “from the strait to the expanse.”

Regarding this one finds the emphasis by the Mitteler Rebbe

(in his Torah):

As mentioned earlier,

the Mitteler Rebbe explains in Torat Chaim at length,

that in the future to come there will be the perfection of the fulfillment of the commandments,

as it says “And there we will perform before You…

according to the command of Your will,”

that then all the commandments will be in ultimate perfection

(as above).

Where does he explain this –

in Torat Chaim, Parshat “Vayechi Yaakov beEretz Mitzrayim etc.”

And this itself is indeed with Divine Providence,

and particularly since it is almost certain that the maamarim were printed in the parshiyot because the first delivery of the maamarim was in that parshah –

it turns out that the matter was explained in the parshah that is connected with “Vayechi Yaakov beEretz Mitzrayim,”

and so it was also established in practice in the book that was given the name “Torat Chaim”⁸⁷,

which emphasizes that this is a lesson in life.

One of the explanations of this is –

Because the matter of “and there we will perform before You...

according to the command of Your will” in the future to come is brought about through our deeds and service during the time of exile

(as explained in Tanya⁸⁸),

and this is the matter of “and Yaakov lived in the land of Egypt”,

because “all the kingdoms

(the exiles)

are called by the name of Egypt”⁸⁹.

[And the same content is also brought out in the verse “and Yaakov lived in the land of Egypt” itself,

that specifically in “the land of Egypt” was “and Yaakov lived”,

as is known⁹⁰ the teaching of the Alter Rebbe which he explained to his grandson, the Rebbe the Tzemach Tzedek,

that the true “living” of Yaakov was specifically in the land of Egypt,

due to the advantage of “straits” from which specifically one comes to the expanse⁹¹].

It thus emerges that in the book of the middle Rebbe,

“Toras Chaim” –

it is emphasized how specifically from “straits” one comes to the “expanse”,

to “and there we will perform before You...

according to the command of Your will”.

And also the common element of both ushpizin –

is connected to the Simchas Beis HaShoevah:

The drawing of the water was from the Shiloach spring⁹² which is outside the Beis HaMikdash,

and moreover outside Yerushalayim⁹³,

and from there they brought up the water level after level through the “ten levels of holiness”⁹⁴,

until they poured it as a libation upon the altar in the Beis HaMikdash.

Here too we see a matter of ascent from the straits to the expanse,

that specifically from water that is outside the Mikdash and outside Yerushalayim they bring up and pour as a libation upon the altar.

And just as this is in the essence of “drawing of the water”,

so too is it in the “joy” that is in this –

which joy is connected specifically with dancing with the feet.

For although the matter of joy also includes the clapping of hands and the melody with the mouth,

in a manner of “all my bones shall say”⁹⁵ at the time of dancing,

i.e., the entire body dances in the same dance and the same expansiveness –

nevertheless, everything is included in the matter of dancing,

which in the Holy Tongue the matter of dancing relates specifically to “feet”,

down to the heel of the foot,

a most lowly matter

(“straits”).

And from this heel of the foot one reaches the matter of joy in the ultimate expanse –

“and you shall draw water with joy from the springs of salvation”.

Until one has the matter of “from there they draw Ruach HaKodesh”,

and even higher than this,

“the springs of salvation”

(as above section 6).

In addition to all the aforementioned matters of this day,

which are connected with today and its ushpizin,

there is also another special matter on this day,

to which for various reasons attention was not paid until now,

and this is due to its fixed place in the days of the month,

that this is the 18th of Tishrei.

Since the month of Tishrei in general comes after the preparation of the month of Elul,

although in general every day in the month of Tishrei has a connection to the entirety of the month of Elul,

there is certainly a special connection between the same day in the month of Tishrei and the same day in the month of Elul,

which is the 18th of Elul.

And the connection between the 18th of Tishrei and the 18th of Elul is also especially emphasized after the enactment that my father-in-law, the Rebbe, the Nasi of our generation, publicized⁹⁶,

regarding the recitation of Tehillim as divided according to the days of the month,

it thus emerges that on the 18th of Tishrei one recites the same chapters of Tehillim that one recites on the 18th of Elul.

Now, our Nasi explained⁹⁷ that “18th of Elul” means that it brings vitality into all the matters of the month of Elul,

which includes all the matters of Torah and its mitzvos,

as is known and discussed many times

(based on the Oral Torah,

the revealed aspect of Torah and the inner aspect of Torah),

that the word “Elul” contains within it ⁴ or ⁵ acronyms⁹⁸,

which allude to the three pillars of Torah, service, and acts of kindness, and also the matter of teshuvah and the matter of redemption⁹⁸ –

i.e., that “18th of Elul” brings vitality into all these matters,

according to the explanation, saying, instruction, and empowerment of our Nasi.

From this it is also understood regarding the 18th of Tishrei,

which comes after the preparation of the entire month of Elul and the 18th of Elul in particular –

that this day brings vitality into all the matters of Tishrei.

Which also includes the matter of the month of Tishrei that it is a month that encompasses the entire year⁹⁹,

and especially the festivals within it,

as explained at length in the discourses of our Nasi¹⁰⁰.

Which also adds to the strength of the joy that must be on this night,

the beginning of the fourth day of Sukkos,

the 18th of Tishrei.

All that was said above are matters that are common to every year on this day,

the fourth day of Sukkot,

including the ushpizin of this day,

the placement in the month, etc.

In addition to this, however, there is certainly a matter unique to each and every year,

as discussed above

(sec. 2),

that each day of the Simchat Beit HaShoevah must contain within itself an advantage over the days before it

(and after it).

And as has been discussed several times,

that in general there are two modes of service,

in the language of the prayer text¹⁰¹ –

"the tamidim in their order and the musafim according to their law":

"tamidim" is a constant thing that is always equal,

therefore the term "in their order" is used for it,

that it is according to order, measure, and limitation,

in contrast, "musafim" is a matter of addition,

i.e., a novelty relative to the previous state,

and therefore the term "and musafim according to their law" is used,

because "halachah" is from the term "halichah" (walking),

as the Sages said¹⁰² "Do not read halichot (ways) but halachot (laws)",

and true walking is in a manner of addition and novelty without limit

(as explained in many places¹⁰³).

– Certainly, regarding "tamidim" as well, there is the matter of halachot,

the halachot of the tamidim,

but the aforementioned prayer text emphasizes,

that regarding tamidim the main emphasis is the matter of "in their order", order,

"I have not altered"¹⁰⁴;

in contrast, regarding "musafim" the primary and revealed matter is –

the matter of walking.

And this also has a connection to the content of the matter of "Simchat Beit HaShoevah",

because the essence of "simchah" (joy) is "walking", "joy breaks the fence"¹⁰⁵,

i.e., that through joy one breaks all kinds of fences,

even fences of holiness,

and specifically in this is the main novelty,

and this is the perfection of the matter of walking.

And particularly according to what was explained above regarding the most supreme elevation in Simchat Beit HaShoevah,

"from there they draw Ruach HaKodesh" with all the details of the matter.

It is certain,

that upon this matter of "Simchat Beit HaShoevah" applies the principle of "musafim according to their law",

that there must be in it an elevation and novelty in each and every year,

due to the unique matter of this year,

and so on in greater particularity,

in the unique day of Simchat Beit HaShoevah,

the fourth day.

The unique matter in Simchat Beit HaShoevah specifically in this year is understood based on what was brought above, that this year is a "shlemah year",

a leap year:

The Alter Rebbe explains in Likkutei Torah on this week's parshah

(Parshat Berachah¹⁰⁶),

that each festival influences the matter of "festivals for joy" upon all the days until the next festival,

from Pesach until Shavuot,

from Shavuot until Sukkot,

and from Sukkot until Pesach.

And in this there is a novelty regarding Sukkot compared to other festivals¹⁰⁷,

because from Sukkot until the next festival, Pesach,

is the longest time

(longer than from Pesach until Shavuot and from Shavuot until Sukkot),

and in the language of the Midrash¹⁰⁸,

that this is comparable to the king's daughters who are "married to a distant place".

And in this very matter there is a novelty in this year,

a leap year,

because between Sukkot and Pesach an additional month is added.

And as discussed above on the previous night¹⁰⁹.

In this there is yet another addition regarding Simchat Beit HaShoevah:

That which was brought earlier, that the influence extends until the next festival,

this applies,

to the common aspect of each festival;

but the unique aspect of each festival is drawn until the same festival comes again¹¹⁰.

And in our matter –

the matter of "Simchat Beit HaShoevah" which exists only on Sukkot

(not Pesach and Shavuot),

is drawn,

until the next Sukkot.

Thus there is a unique novelty in this year,

which is a leap year that has ¹³ months,

that the influence of Simchat Beit HaShoevah is for ¹³ months,

which includes the additional month of Adar,

"Adar and Adar",

which is a month of joy in its own right¹¹¹

(as discussed above in section 109).

Consequently, from this it is understood how the intensity of joy in Simchat Beit HaShoevah this year must be with greater strength and vigor,

to continue the joy for a longer time than last year,

a time of ¹³ months!

And particularly since joy in its own right is a matter that "breaks the fence" as above,

i.e., that in its own essence it is beyond all fence, measure, and limitation,

therefore in this very matter an addition must come in order to have the strength until the next Sukkot after ¹³ months.

In addition to this, there is also the unique matter of this very day in this year –

and this is connected to the Torah lessons of this day.

First,

there is the main principle that the Alter Rebbe said¹¹² that one must live with the time,

the weekly portion and the portion of the day of each and every day of the year,

and the Mitteler Rebbe

(today's ushpizin)

explained and publicized the content of the matter¹¹³.

What changes from year to year –

and in this year the portion of the Chumash for this day is,

the fourth day of Sukkos,

in Parshas Berachah from the beginning of the fifth aliyah until the end of the fifth aliyah.

And in addition to this,

there is the fixed study of Torah in the Rambam,

which is indeed a new thing that was innovated specifically in the footsteps of Moshiach,

and in the most recent years –

but from the perspective of Jewish custom in this, it has also become a matter of "Torah"¹¹⁴,

and especially since it is spreading throughout the Jewish diaspora.

[And here it is not relevant who was the first to speak about this or propose it –

rather the aspect of the matter is,

as the Rambam rules¹¹⁵,

whether it was accepted in the Jewish diaspora in actual practice].

And also in this, the fixed study was made specifically through the study of three chapters a day –

in a manner that one completes it each and every year

(as discussed at length in the talks of the previous nights).

Consequently¹¹⁶, the principle of "live with the time" also applies to this,

with the part of Torah that pertains to this day,

the daily portion of the Rambam for this day.

And this too changes from year to year –

for in this year the daily portion in the Rambam is in Hilchos Bechoros¹¹⁷. *

And also the unique matters that are learned from today's day are drawn

(together with all the matters of the Yom Tov of Sukkos)

upon all the days of the year until the next Yom Tov etc.

Today's portion of the Chumash speaks about Moshe's blessing to several tribes,

where each tribe indeed has a blessing according to its matter,

in the language of the verse¹¹⁸ "each according to his blessing he blessed them",

but since they all stand together in the same portion,

there is certainly a lesson from the common matter among them.

*) The explanation and lesson from the daily portion of the Rambam for this day –

was explained

(the next day)

in the talk for "Tzivos Hashem" –

below p. ²⁹⁶ and onward.

And according to the simple understanding of the matter,

that the principle of "live with the time" is connected with the study of the entire portion,

and the study of the portion,

like any study and especially a study in Torah,

is in a manner,

that first is the matter in its entirety,

and only afterwards does one begin to contemplate the details of the intellect and the details of the matter,

and only after this does one have the elevation that the details add to the general¹¹⁹.

The common matter that is in the tribes of today's portion is understood simply:

All these three tribes, Dan,

Naftali,

and Asher,

all belong to the same "flag",

and as related before this in "Chumash Hapekudim"¹²⁰¹²¹ regarding the "flags",

and that these three tribes all belonged to "the flag of the camp of Dan",

which is why indeed the tribe of Dan is at the beginning.

[And one should note a difference between the order of the tribes in Chumash Hapekudim and here in our portion:

In Chumash Hapekudim (Parshas Bamidbar) it says first¹²² Asher and then¹²³ Naftali,

but in our portion it says first¹²⁴ the blessing for the tribe of Naftali and then¹²⁵ the blessing for the tribe of Asher. And this is a parenthetical statement,

give¹²⁶ to the wise and he will become wiser].

And this is the common and general matter of the thing,

the matter of "the flag of the camp of Dan",

and after this "general" one has the "particular",

consequently one has both advantages of "general and particular" and "particular and general"

(as is known the matter in this *¹²⁶),

until one has the completeness of the matter of "general and particular and general".

And the matter of the general after the particular is most emphasized in our matter,

for after the blessing of the three tribes it says¹²⁷ "Iron and copper your locks, and as your days your strength,

There is none like the G-d of Yeshurun etc. and in His majesty the skies",

which is the conclusion and seal of today's portion,

and Rashi explains¹²⁸

(whose matter is the simple meaning of the verse¹²⁹),

that these verses speak not only about the three tribes before this,

but that "now he speaks regarding all of Israel",

i.e. the greatest general,

all the tribes entirely.

What is the unique matter of the flag of the camp of Dan?

This is explained in "Chumash Hapekudim"¹³⁰,

that "the flag of the camp of Dan" was the "gatherer for all the camps",

meaning not only for the tribes in his flag,

but for all the tribes,

all of Israel.

So it turns out,

that in the portion is explained a "general principle and detail and general principle",

first the "general principle" of "gatherer for all the camps",

then the "detail",

the twelve tribes,

and then the "general principle" of "before all of Israel".

That is, the content of the matter in general is –

that it speaks about the unification of all Jews as one collective.

Here one immediately sees the connection with today's ushpizin –

both Moshe Rabbeinu,

the "prince who is everything",

from the aspect of the Moshe within each and every one,

as discussed at length above,

and the Mitteler Rebbe,

as mentioned earlier his saying regarding all Jews,

that when they meet they should speak about "supernal unity".

And one may add to this,

that this has a connection to the other ushpiz of today,

Yosef –

according to the view that the order of the ushpizin

(from the Zohar ¹³¹)

is according to the order of the generations,

consequently Yosef comes before Moshe and Aharon.

Because the name Yosef is also connected grammatically

(as it states in several grammar books and the like)

with the concept of "gathering",

"gatherer for all the camps".

Therefore, since "these and those are words of the living G-d" *¹³¹,

there is a place to also connect the ushpiz of Yosef to today.

And this is the lesson in life that we have from today's portion of Chumash,

with the three ushpizin, Moshe,

the Mitteler Rebbe and Yosef:

The common denominator among them is,

that one must "gather all Jews",

which is connected with that Jews speak about "supernal unity",

because from the level of "supernal unity",

all Jews are in a manner of unity.

And this will be complete in the future to come,

that there will be the matter of "two lads",

until there will be the difference between "their small" and "their great",

influencer and recipient,

where the influencer adds to the recipient and the recipient adds to the influencer,

"and from my students more than all of them" –

but with this,

when the level of "Me" comes,

"supernal unity" –

"they shall no longer teach each man his fellow and each man his brother, etc., for they shall all know Me, from their smallest to their greatest".

And this very thing will be in a manner of "they shall know",

the concept of daat,

as explained in Tanya ¹³²,

that "daat is...

an expression of connection...

and he shall implant his thought with strength...

and it includes chesed and gevurah, meaning love and its branches and fear and its branches",

and as explained at greater length regarding the virtue of the concept of daat in the discourses of the Mitteler Rebbe ¹³³,

in a manner of "broad rivers",

and also in the discourses of the princes before him and after him,

which come "with me",

with the Mitteler Rebbe.

The main thing after all is the actual deed,

the deed is the main thing ¹³⁴.

And as we also say in the formulation "and there we shall perform before You...

according to the commandments of Your will",

not "we will fulfill" and the like

(similar to the expression "and they will be fulfilled through me"),

but specifically "we shall perform",

actual deed in this lowest world, below which there is no lower.

Which is also connected with the inanimate of this lowest world,

its lowest part.

And the reason for the matter is,

because specifically through raising the thing from its lowest point,

through this specifically one has the entire structure,

as is known the parable regarding this ¹³⁵.

Consequently, in addition to that which one has the "broad rivers" in spirituality and "their silver and their gold" ¹³⁶ in spirituality ¹³⁷,

from which the matters in physicality were descended

("that descended from them" ¹³⁸) –

one must have the main thing in actual deed,

ample sustenance in simplicity,

livelihood with expansion in simplicity,

until in a manner of "broad rivers",

in health of the body in simplicity,

and out of expansion.

And one will also have the expansion in matters of food and clothing and livelihood with all the matters as they are in spirituality.

And especially when a Jew makes broad vessels,

and out of joy,

consequently he has both virtues,

that this is indeed in a manner of "vessel",

that he receives it,

but together with this the vessel does not limit and measure,

rather this is in a manner of the greatest expansion.

And regarding what is explained¹³⁹ about the matter of "Jerusalem will dwell in open villages"¹⁴⁰,

together with that it will be "open villages",

above measurement and limitation,

expansion,

there will also be the "wall of fire"¹⁴¹,

the vessel,

because "I, says Hashem, will be to her a wall of fire all around"¹⁴¹,

the concept of "I",

which is analogous to "Me" in the verse "for they shall all know Me",

for this reason there is also in Jerusalem the concept of "all" in a manner of unity,

"as a city that is united together"¹⁴²,

that all Jews coming to Jerusalem become united simply.

And our deeds and service throughout all¹⁴³ six thousand years of the world's existence,

become a preparation for the future revelation of "for they shall all know Me".

And especially our deeds and service in the darkness of exile,

when "darkness shall cover the earth and thick darkness the nations"¹⁴⁴,

in the footsteps of Mashiach,

the service in the most simple manner,

and therefore through it one attains the most sublime elevation and renewal,

since this is a difficult service,

a "labor of bondage",

of not¹⁴⁵ being ashamed before the mockers¹⁴⁶.

And this is also included in the matter of "deed"

(which is the main thing),

"our deeds" –

because deed is from the language of coercion and compulsion¹⁴⁷

(from the language¹⁴⁸ of "they compel for charity" –

which "brings the redemption closer"¹⁴⁹),

and this is especially in the time of the footsteps of Mashiach.

And in particular –

all these matters mentioned are brought about through rejoicing in the Simchas Beis HaShoevah as is proper.

For joy breaks boundaries,

and it is done in the public domain,

in this lowest world,

and during the act the children of Noah stand by and help so that it should be "for honor and glory".

And there one takes the joy that one has when going out "from the springs of salvation",

which in our times is the service of Torah and the service of prayer,

and simply,

the synagogue and the study hall,

a place where Torah is magnified and a place where prayer is magnified¹⁵⁰;

And especially since this is the house of the Nasi of our generation, and "the Nasi is everything" –

it is drawn down to each and every one;

And this is a matter of "private domain",

the Unique One of the world,

the "private domain" of the Nasi of our generation –

and this is also connected to the matter of "supernal unity",

therefore it is not called "domain of the one" but "private domain",

"unity",

and within this itself the most sublime unity, above which there is none,

the Unique One of the world

(supernal unity),

which is revealed through "His servants the prophets",

"He reveals His secret to His servants the prophets"¹⁵¹,

to the Nasi in each and every generation,

including the Nasi of our generation, the Rebbe, my master, father-in-law, the Admor.

And each one should take the matters that the Rebbes and the Ushpizin give to each and every one.

And as it was at the Simchas Beis HaShoevah simply –

that it applies both to women, who "are not to see and hear"¹⁵²,

and to children,

from the aspect of education,

in a manner of "train a youth according to his way, even when he grows old he will not depart from it"¹⁵³,

in a manner of permanence for the entire duration of his life.

And all these matters mentioned hasten further,

that speedily, in our very days, we will have the expansion of "the broad spaces of the river".

And "Hashem will utterly destroy the tongue of the sea of Egypt, and He will wave His hand over the river with His mighty wind, and He will strike it into seven streams, etc."¹⁵⁴,

in a manner of expansion of river and stream,

while still in the days of exile.

And we will all go together,

with the Ushpizin among them,

both the Ushpizin of the Zohar,

and the Chassidic Ushpizin that the Nasi of our generation publicized,

and at their head –

the Ushpizin specific to this day:

Moshe or Yosef

(which is the beginning of the name of the Nasi of our generation)

and the Mitteler Rebbe.

And "awake and sing, you who dwell in the dust"⁴⁸,

and they are among them,

and furthermore –

and they are at our head.

And we will go,

"with our young and with our old, etc., with our sons and with our daughters"¹⁵⁵,

to our holy land,

"a land which, etc., the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"¹⁵⁶,

until "when Hashem your God will expand your border"¹⁵⁷,

"the broad spaces of the river".

And there itself –

"on the holy mountain in Jerusalem"¹⁵⁸,

and there itself –

in "the Sanctuary, Hashem, which Your hands established"¹⁵⁹.

And with this we have the completeness of Torah and the completeness of the mitzvos,

because we fulfilled the mitzvos while in exile with full scope,

as much as is possible in exile and the state of exile,

but there itself in completeness in all matters and details, and all the more so in the general principle.

And what one adds more in this –

adds further to the perfection itself,

that one has "Hashem your G-d will enlarge your border",

until the manner of "broad places of the river",

and one adds even more,

especially in the Simchas Beis HaShoevah.

And one has very soon the "see the Simchas Beis HaShoevah"¹⁶⁰,

and "see joy from the right"¹⁶⁰ and "in his days" literally,

"and our eyes shall see when You return to Zion with mercy"¹⁶¹.

And especially when one adds in the "they go from strength to strength"¹⁶² –

this adds and hastens and advances the "he shall appear before G-d in Zion"¹⁶³,

speedily in our days literally,

below ten handbreadths,

"and everlasting joy upon their heads"¹⁶⁴,

amen, may it be His will.

The Rebbe shlita began to sing "Vesamachta Bechagecha".