English translation — בס"ד. שיחת ליל ה' דחגה"ס ה'תשמ"ו - אחרי תפלת ערבית - הנחת הת' בלתי מוגה

His Holiness the Rebbe, may he live for many good days, Amen, declared

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

"Gut Moed"

(three times).

Afterwards he began to sing "VeSamachta BeChagecha".

Already spoken several times during these days, that although the Simchas Beis HaShoevah is connected with a continuation of "Shivas Yamim", nevertheless, because "Kol yoma veyoma aveid aveidatei"¹, meaning that each day has its own avodah, therefore each day must have its own lesson, in what consists the unique avodah of this day and how it must be.

And together with this,

since the day is a continuation of what preceded it and a preparation for what follows –

it is understood,

that the matters and lessons unique to this day must have a continuation from before and must be a preparation for after.

And likewise regarding the general matter of Simchas Beis HaShoevah,

that the very concept of "Ushavtem mayim besason mima'ayanei hayeshua"²,

which includes both the action of "drawing" and the matter of "sason" and simchah³ – also contains within itself these same three matters,

that it is a matter in its own right,

a continuation and summation of the matters that preceded it,

and a preparation for the matters that follow it.

And this is even on the first day of Simchas Beis HaShoevah –

although it is a beginning,

and seemingly it is not possible to say that it is a continuation of what preceded it –

because even the first day of Sukkos has before it a day of "Erev Sukkos" which is also a day of preparation for Sukkos

(just as Erev Shabbos is a preparation for Shabbos),

and especially for the first day.

And likewise regarding the last day of Simchas Beis HaShoevah,

that this too is a day of preparation for the day after it,

although then begins the "regel bifnei atzmo"⁴ which is "Atzeres" –

because it is "Shemini Atzeres",

a continuation of the days before it,

and it is a regel in its own right only regarding the six matters,

therefore it is understood that it is a continuation specifically to the seventh day adjacent to it.

And especially according to what is said in the Gemara⁵ brought in the Rambam⁶

(which was mentioned earlier),

that "Shemini Atzeres" is a day of completion for the offerings of the festival of Sukkos,

and in this consists the novelty of the festival of Sukkos over Shavuos and Pesach,

that it has

(not six, but)

seven days of completion.

B. The unique matter of this day is connected with the fact that it is the sixth day of the week.

And the content of the sixth day of the week,

the "aveid aveidatei" of this day,

is understood according to what is related in the Torah regarding the sixth day of Maaseh Bereishis.

And especially since the phrase "Kol yoma veyoma aveid aveidatei" is stated in the Zohar in connection with Maaseh Bereishis,

the six days of Bereishis.

And in this one sees with emphasis the aforementioned matter,

how each day is a continuation of the days before it and an introduction and preparation for the days after it:

On the sixth day of Maaseh Bereishis one finds a unique matter in which it distinguishes itself from all the six days of Bereishis,

and also from the day of Shabbos –

in that on this day was the creation of Adam HaRishon and Chavah,

the most primary creation of all the days of Bereishis. And this is the unique matter of this day in its own right.

Likewise one finds in it the continuation of the days before it –

because on the sixth day it is stated⁸ "Vayar Elokim es kol asher asah vehinei tov me'od",

that on the sixth day was the "sum total" of all the six days of Bereishis,

it follows that this is not merely a "continuation" of the days before it,

but it is a general summation of the days before it.

And not merely a "sum total",

but a matter of "tov me'od",

i.e., according to the simple meaning of the verse,

that "all that He had made",

everything that was created in all six days is not merely a matter of "tov" plain,

as is already explicitly stated regarding the days before this,

but a unique matter was added on the sixth day,

that then the Supreme One saw in them the "tov me'od".

And from this sixth day of the six days of Bereishis it is understood regarding every sixth day of the week –

as understood from the teaching of the Baal Shem Tov

(brought down in Shaar HaYichud VehaEmunah⁹),

that at every single moment the world is brought into existence anew as for the first time.

And this is also understood according to Nigleh,

as we see that on every sixth day of the week we recite the psalm¹⁰ "Hashem malach ge'us lavash" which Adam HaRishon said on the sixth day of the six days of Bereishis¹¹.

And this is regarding the day that follows,

the day of Shabbos,

as is known, "Whoever toiled on Erev Shabbos will eat on Shabbos"¹²,

meaning that the eating of Shabbos can be through the preceding toil of Erev Shabbos,

and furthermore:

one of the explanations of our Sages, may their memory be blessed, is,

that he eats on Shabbos the toil of Erev Shabbos itself.

And according to the simple meaning of the matter,

that all these things that are eaten on Shabbos were prepared on the sixth day. And this includes the most elevated aspect of the eating of Shabbos,

which is "supernal and supernal",

as is understood a fortiori from the fact that all other matters of Shabbos are an elevated matter relative to other days,

because eating is a most elevated matter,

since it becomes "blood and flesh like his flesh"¹³ of the person eating,

and especially according to the explanation that "eating" is a matter of a sacrifice¹⁴.

c. Regarding our subject – the Simchas Beis HaShoevah – from all this it is understood to what extent the joy on this day must be, being a day with its own virtues, and together with this a day that comes in continuation of the preceding days and as a preparation for the following days.

And especially according to the explanation in Chassidus¹⁵ regarding the virtue of "Simchas Beis HaShoevah",

that in this there is a novelty,

that although joy in general is connected with wine and the pouring of wine,

for "wine gladdens the heart of man"¹⁶,

and as explained in Chassidus the reason for this, because wine brings to revelation like joy –

however, on the festival of Sukkos there is a novelty,

that the joy is connected specifically with "water".

And as the language of the verse¹⁷ –

"And you shall draw water with joy",

that specifically water causes rejoicing and joy

(- the language of the verse is "rejoicing",

but in the Gemara¹⁷ the matter and language of joy is brought upon this,

until that in general the language of the Oral Torah¹⁸ is "Simchas Beis HaShoevah").

Which indicates that it is a very great joy,

that even water and specifically water causes joy and rejoicing.

Thus in this there are the three matters mentioned:

Even if one would not take into account the influence of the preceding and following days on this day,

the essential matter of the drawing of the water on this day is sufficient that there should be a unique joy,

for which the Almighty gave the ability and a Jew must reveal it from potential to actual.

In addition to this, there is the preparation from the preceding days,

consequently on this day there must be an elevation relative to the previous days,

as in all matters of holiness there must be an ascent in holiness¹⁹,

with all the explanations of the Baal Shem Tov,

including a true elevation and progression that is incomparable²⁰;

and there is also the third matter –

the preparation for the coming days.

And from all this it is understood regarding the joy on this day

(and on each day of Sukkos,

as above),

that in addition to the fact that joy in general must be "breaching the fence"²¹,

this joy is a threefold joy,

three times breaching the fence.

And this stands with special emphasis on this day,

and as discussed above,

that on the sixth day of the week these three matters stand with extra emphasis.

d. In this, there comes an extra emphasis on this sixth day, because this is the sixth day of the month of Tishrei and of the festival of Sukkos.

As mentioned earlier,

on the sixth day the matter of "And God saw all that He had made, and behold, it was very good" is expressed, which was said on the sixth day of the six days of creation,

and the connection of every sixth day of the week with the sixth day of the days of creation is evident in the recitation of the psalm "Hashem reigns, He is clothed with majesty".

Thus in this there is an extra emphasis on the festival of Sukkos,

when all these matters which were "hidden"²² on Rosh Hashanah²³ are revealed –

because Rosh Hashanah was the sixth day of creation,

and then for the first time the matter of "Hashem reigns, He is clothed with majesty" occurred,

that Adam the First crowned and coronated the Almighty as King over the entire world.

And particularly in the Simchas Beis HaShoevah,

what the concept of "drawing" in general is the revelation of the hidden,

that one takes out the water from the concealment of the spring ²⁴ and brings them up revealed upon the face of the earth,

until that in this there is the libation,

and with song and joy,

with the entire storm –

stands in this with emphasis the revelation of the hidden that is in Rosh HaShanah,

the "Make Me king over you" ²⁵,

and that the Supreme One accepted the coronation willingly,

just as Jews crown Him "willingly"

("and His kingdom they accepted upon themselves willingly" ²⁶),

until that He receives the coronation from the innerness of will and the innerness of delight etc.

And this matter is especially on the sixth day of Simchas Beis HaShoevah –

which is the same day when there was for the first time the aforementioned matter.

And all these matters add even more to the joy of this day,

and regarding actual deed,

until that this brings about in the heel of the foot,

the matter of dancing.

And since the "heel" is the lowest of the low of the body,

this lifts up the entire body

(like the well-known parable ²⁷,

that one lifts a building from its foundation),

including the head and crown of the body,

upward to above.

And according to the simple understanding of the matter,

that the dance by means of the heel of the foot brings about in the entire body the matter of "dancing",

that the entire body dances,

which itself is an elevation and departure from its regular conduct,

not a matter of walking in the regular way,

"the regular offerings in their order" *²⁷,

but a matter that departs from the regular way.

5. In addition to all the aforementioned matters of this day – there is a lesson from the weekly portion, and from the part of the weekly portion that pertains to this day.

And the weekly portion is –

Parshat B'rachah,

as it is called in several discourses of our Rabbis, our leaders,

and also in Likkutei Torah the chapter is "B'rachah".

And in this itself the blessing is in the most revealed manner,

therefore one emphasizes "And this is the blessing".

And in this there is an added emphasis in today's study portion in Parshat B'rachah –

where the most sublime blessing is stated:

Today's study portion begins ²⁸ "A dwelling place, O G-d, from of old" and ends ²⁹ "and you shall tread upon their high places".

And these two matters

(both the beginning and the end)

indicate a matter that is very, very high:

The beginning "A dwelling place, O G-d, from of old" comes in continuation of the end of the preceding verse ³⁰,

"He Who rides the heavens in your help, and in His majesty the skies",

as Rashi explains,

"He Who rides the heavens" –

"He is that G-d Who is in your help,

and in His majesty He rides the skies",

i.e. "in His majesty the skies" means an elevation in "heavens" itself,

not only "He Who rides the heavens",

but "skies",

and this is connected with "His majesty" of the Supreme One or of Israel

(as per the explanations on the matter),

to which comes an addition in the verse "A dwelling place, O G-d, from of old",

a dwelling place, they are the skies for the G-d of old,

that the "skies" about which it spoke previously are a "dwelling place" and abode for "the G-d of old",

and "the G-d of old" is also a title that indicates a most sublime elevation.

Correspondingly, the conclusion of the matter "and you shall tread upon their high places" is a sublime matter –

because "their high places" is a matter of "high place",

height and loftiness,

and here it says that one stands "upon their high places",

higher than "high place",

and "you shall tread",

i.e. one stands with the "feet",

higher than the "high place"!

And particularly that in this study portion it also says "Happy are you, O Israel, who is like you etc.",

and "Happy are you" includes the letters "song",

a matter of joy,

one does not say song except over wine

(and "wine gladdens" as mentioned earlier).

And from all this it is understood how all these mentioned details add to today's joy of Simchas Beis HaShoevah.

6. Another additional matter unique to this day are the ushpizin of this day:

And as was discussed on previous nights,

there are the ushpizin of the Zohar ³¹,

Avraham, Yitzchak, and Yaakov,

and afterwards Moshe, Aharon, Yosef, and David *³¹, or

(according to a second opinion ³²)

Yosef, Moshe, Aharon, and David,

and also the Chassidic ushpizin that the leader of our generation publicized ³³ –

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.

And according to this it turns out,

that today's Chassidic ushpiz is the Tzemach Tzedek,

and the ushpiz of the Zohar is Aharon

(according to the accepted opinion ³⁴)

and Moshe

(according to the other opinion).

It was already discussed at length in previous years

(and also printed)

the common denominator of the two ushpizin,

which is found in both,

in their service as Nesi’ei Yisrael,

the matter of unity and peace:

Regarding Aharon,

the mishnah³⁵ itself emphasizes –

"Be of the disciples of Aharon,

a lover of peace and a pursuer of peace,

a lover of the creatures and drawing them near to the Torah",

i.e., that Aharon's teaching is to draw Jews close to each other and make of them one entity.

And likewise was the activity of the Tzemach Tzedek and his innovation regarding the Nesi’im before him –

that he nullified the differences regarding various matters between Jews,

through his explaining and elucidating during his nesius, by means of his discourses and teachings etc., many matters,

until there was peace and completeness among all circles of Bnei Yisrael³⁶

(as discussed at greater length in previous years).

And in the service itself, there is a matter in the service of Aharon and a matter in the service of the Tzemach Tzedek

(as discussed last year³⁷):

The matter of the unity of Yisrael that Aharon accomplished was primarily with the simplest people and through the simplest matters,

as related in Avos d'Rav Nosson,³⁸

until he "changed" for the sake of the ways of peace and the like.

However, by the Tzemach Tzedek, the primary service was through the most elevated matters –

through his explaining to the leaders and heads of those who until then were not in a state of perfection,

and he explained to them through the most intellectual matters in the revealed part of the Torah and in the secrets of the Torah –

until there was a complete unification.

And one should add to this,

that in truth, each of them also had the service of the other:

Also by the Tzemach Tzedek there was activity with "creatures",

and it is known that he

(not only dealt with the great ones of Yisrael etc., but)

also conducted arguments with the government and with the maskilim and the like,³⁹

i.e., those who had no connection to Torah,

in order to nullify the decrees,

and in order to implement the proposals that he wanted to implement and indeed implemented in actual deed.

And likewise by Aharon there was the matter of Torah study,

and on the contrary,

with greater emphasis and strength,

for he was the first recipient from Moshe Rabbeinu,

as Rashi⁴⁰ brings down the "Seder Mishnah",

that first and foremost Moshe taught every matter to Aharon.

(And there is no contradiction to this from what is said⁴¹ "Moshe received the Torah from Sinai and transmitted it to Yehoshua",

because Aharon passed away before Moshe,

in the month of (Rosh Chodesh) Av⁴² before the month of Adar and the seventh of Adar –

consequently, the "and transmitted it" for the coming generations was specifically through Yehoshua. And especially since regarding him it was "he shall not depart from the tent"⁴³,

and therefore Chazal⁴⁴ say that regarding him applies the matter of "he who guards a fig tree shall eat its fruit"⁴⁵.

Thus, in the matter of unity that the "Tzemach Tzedek" accomplished, there is an additional emphasis, and as an introduction:

Regarding the name of the Tzemach Tzedek, there is a perplexing matter,

and as discussed several times,

that specifically on a "simple question" one does not stand⁴⁶:

When our Nesi’im counted the order of the Nesi’im,

whether in writing or orally,

until it is so in print,

one finds a difference between the title with which they called the Tzemach Tzedek and all the other Nesi’im:

When mentioning the Baal Shem Tov,

they call him with a title that expresses the matter of "Baal Shem Tov";

when mentioning the Maggid,

they call him "the Maggid",

which is connected to his title as "Maggid Meisharim"

(and perhaps also after his book "Maggid Devarav l'Yaakov"⁴⁷);

likewise regarding the Alter Rebbe –

the title "Alter Rebbe" is his title,

and also a title indicating elevation;

likewise also regarding the Mitteler Rebbe,

the Rebbe Maharash and the Rebbe Rashab –

that their title is connected to them;

Only when it comes to the Tzemach Tzedek is the exception –

that they call him solely after his book,

"Tzemach Tzedek",

and they do not mention his name and title!

Regarding the Maggid,

although his title is also after his book⁴⁷, (a)

this is also after his title as "Maggid Meisharim", (b)

in most places he is called "Harav HaMaggid",

where "Harav" is his own title, and (c)

also the book is a book that the Maggid saw

(as is understood from stories of Chassidim)⁴⁸,

therefore one can say with difficulty that he gave a haskamah on the book and the like;

However, regarding the Tzemach Tzedek, they could not call him by this name during his lifetime –

because the book "Tzemach Tzedek" was printed after his histalkus,

and it is a clear matter that they began to collect the writings only after his histalkus,

and only then prepared them for print

(as explained in the introductions and in the letters connected to that time,

and as one sees that it took a span of time until they did it etc.),

and only then did they decide and give the name,

indeed with the agreement or at the suggestion of the author's children

(because one cannot say that they gave a name without asking them,

and on the contrary –

certainly the suggestion came from them);

and on the other hand,

one sees that from then on he is called only by this name,

not "the Rebbe the Tzemach Tzedek" or "the Rebbe the Tzemach Tzedek" and the like,

but specifically "the Tzemach Tzedek".

a. * See sicha in the previous note. ⁴⁸) See introduction to Likkutei Amarim of the Maggid, ch. 3,

And so it is also regarding our matter,

when the Nasi of our generation publicized the Chassidic ushpizin,

which are indeed identical with the ushpizin in the Zohar

(and as discussed several times,

that the simple meaning is not that there are fourteen ushpizin,

but rather these are seven ushpizin),

in this the Tzemach Tzedek is distinguished from all the other ushpizin,

that specifically he was called after his book.

Ch. And one should say the explanation in this, with an introduction:

The simple reason for this, that they gave the book the name "Tzemach Tzedek" is,

as Chassidim say,

because "Tzemach" is the gematria of his first name

("Menachem"),

and "Tzedek" is the gematria of his second name

("Mendel")⁴⁹.

And as one sees in his signatures, that

(in most signatures this is only with the first name and)

in the few places where he signed also with the second name

("Mendel"),

this is

(usually)

without a yud⁵⁰,

so that its calculation is the gematria of "Tzedek"

(and not "Tzadik"),

which is why they called his book "Tzemach Tzedek"

(like the names of several books)

and not "Tzemach Tzadik"

(like the names of several other books).

[Which this is also an added emphasis regarding our matter –

the name of the author himself,

that although ostensibly the name "Tzemach Tzadik" would have been more fitting (because this is a title for him as a tzadik),

nevertheless they called him "Tzemach Tzedek" for the aforementioned reason].

According to this it turns out,

that the name "Tzemach Tzedek" is a gematria of his name,

and one could say,

that for this reason our Rabbeim Nesi'einu called him by this name,

since this is not only the name of the book, but

(a gematria of)

the name of the author himself.

T. Why, however, did they choose to call him specifically with this calculation of his name?

One could say the reason for the matter,

because in this title "Tzemach Tzedek" is expressed openly the aforementioned chiddush of the Tzemach Tzedek,

that he revealed unity among Jews:

The name "Tzemach" is indeed one of the names of Moshiach⁵¹,

as we say in the order of Hoshannos at its end "Tzemach shemo"

(and according to the simple meaning of the verse⁵²),

it turns out according to this,

that "Tzemach" alludes to the highest matter in Pnimiyus HaTorah,

Pnimiyus Atik,

which will be revealed through Moshiach⁵³,

whereas Tzedek is the revealed part of Torah,

the halachos in the Torah,

"mishpat tzedek"⁵⁴,

"tzedek tzedek tirdof"⁵⁵,

whose essence is specifically in this lowest world.

Consequently it turns out,

that the name "Tzemach Tzedek" brings out the unification of these two parts of Torah,

as one also sees that with this name "Tzemach Tzedek",

which simply is after his book in the revealed part of Torah,

he is also called in connection with his discourses and maamarim in Pnimiyus HaTorah.

[And along the lines of this well-known explanation⁵⁶ in the name of the Alter Rebbe "Shneur",

"Shnei Ohr" (two lights)⁵⁷,

the light of the revealed and the light of the hidden⁵⁸,

and both are in one name].

What is the concept of unity between the revealed aspect of Torah and the inner aspect of Torah –

this was the innovation of the Tzemach Tzedek,

through which he brought about peace and unity among the children of Israel.

Another point in this:

Regarding the names "Tzemach" and "Tzedek" in the supernal sefiros,

"Tzemach" alludes to the aspect of Kesser⁵⁸,

as understood from the fact that "Tzemach" is the name of Mashiach,

as mentioned above,

for then there will be the revelation of the inner aspect of Kesser

(as mentioned above),

and "Tzedek" is the sefirah of Malchus,

as it is said

(on the sixth day)

in "Pataḥ Eliyahu"⁵⁹ near its conclusion, "Tzedek is the holy kingdom."

These two aspects,

Kesser and Malchus,

are the highest sefirah

(Kesser),

and the lowest sefirah

(Malchus)

"beginning" and "end."

And since both titles are in one name,

this is a concept of "their beginning is embedded in their end and their end in their beginning"

(as it states in Sefer Yetzirah⁶⁰),

the interinclusion of the head with the end of the sefiros,

i.e., the title "Tzemach Tzedek" indicates the unification of head and end.

This concept also brings out the concept of "the unity of Israel" –

according to the explanation in Likkutei Torah, Parshas Nitzavim⁶¹, that "we always read [this portion] before Rosh Hashanah"⁶¹,

that on Rosh Hashanah "you are standing, all of you"⁶² in a manner that "your heads, your tribes" stand together with "your woodcutters and your water drawers"⁶²,

which is a concept of "their beginning is embedded in their end",

until the Alter Rebbe says⁶³ that their interinclusion is in a manner of "so that a person cannot find head or end."

It follows,

that the interinclusion of "head" and "end",

"Tzemach" and "Tzedek" –

brings out the concept of "the unity of Israel."

This can also be connected with today's lesson in Rambam – for that which we study today's lesson is certainly with Divine Providence, and connected with the ushpiz – the Tzemach Tzedek.

Today's Rambam lesson is in the Laws of Firstborn,

but not at their beginning,

rather in the middle of the Laws of Firstborn⁶⁴,

where it discusses the laws of "tithe of cattle."

What is the connection of "firstborn" with "tithe of cattle"? The Rambam himself explains at the beginning of the laws,

after he enumerates the commandments that are discussed in these laws,

"And I included the tithe with the firstborn because the practice of both is one

[as is also seen in the chapter 'Eizehu Mekoman'⁶⁵ which is recited every day,

'the firstborn and the tithe etc.',

that firstborn and tithe are equal to each other],

and the verse included it with it, as it is said⁶⁶ 'and their blood you shall pour out',

from the oral tradition they learned⁶⁷ that this is the blood of the tithe and the blood of the firstborn."

At first glance,

when one delves into the content of the matter,

the Rambam's explanation is seemingly not an "answer",

but merely restates the question:

Just as earlier there was a question on the Rambam why he includes the tithe with the firstborn,

the Rambam says that "the verse included it";

so the question is now on the "verse",

why does it indeed include them?!

And especially since from the perspective of the content of the matter they are seemingly opposites –

from one extreme to the other:

"Firstborn" its content is "the first thing",

the choicest of the matter,

in contrast, "tithe" is precisely the opposite,

the end of the count of ten!

[This is not only in "tithe of cattle" simply (that the "tithe" is the tenth and last animal of the count),

but in general the number ten alludes to a completeness in number,

as the law is regarding Grace After Meals,

that the largest number regarding a quorum is ten⁶⁸;

and this is understood according to the explanation in the books of investigation of the great ones of Israel,

in Pardes and in Chassidus and Kabbalah⁶⁹,

that the number ten is the completeness of the count and the number (which is why after the number ten one begins again from "one",

"eleven"⁷⁰ etc.) –

it follows that the "tenth",

is the "last"].

Thus, one can say the explanation in this⁷¹ –

that here we see the concept that in holiness "their end is embedded in their beginning and their beginning in their end"⁷²,

for this reason specifically "firstborn" and "tithe",

beginning and end,

have a special connection between them,

more than with those in between,

and in a manner of "embedded",

"embedding",

"inserted",

in the language of the verse⁷³ "and I will drive it as a peg in a sure place",

that this is a concept of foundation.

For this reason the "verse" included the law of the pouring of the blood of the tithe and the firstborn in the same verse,

"their blood you shall pour out."

And therefore the Rambam also included the laws of maaser beheima in the laws of bechorot,

which is emphasized in today's lesson,

when we actually study the laws of maaser beheima within the laws of bechorot –

the concept of "the end is interwoven in the beginning",

until "so that a person cannot find the beginning or the end".

And this is connected with the Chassidic ushpiz,

the Tzemach Tzedek,

in whose name the same concept is hinted,

as discussed at length above.

[And this is also connected with the time of the month of Tishrei –

as brought earlier,

that specifically on Rosh Hashanah the state of the children of Israel is in the manner of "so that a person cannot find the beginning or the end".]

12. The same concept, the interweaving of the end in the beginning, is also emphasized in today's lesson of Chumash mentioned above.

On the verse "Ashrecha Yisrael mi kamocha etc." the Tzemach Tzedek brings⁷⁴

(the current ushpiz)

what is stated in the Midrash⁷⁵,

"Yitzchak when he blessed Yaakov...

With what did he conclude? 'Vayikra Yitzchak el Yaakov'⁷⁶,

and Yaakov began from where his father left off,

as it is stated⁷⁷ 'Vayikra Yaakov el banav',

and concluded when he blessed them with 'Zot',

'Vezot asher diber'⁷⁸,

From the place where (Yaakov) left off

(Yaakov)

Moshe began, 'Vezot haberacha',

and with what did Moshe conclude? 'Ashrecha Yisrael'. And David, when he came to recite praise –

from the place where Moshe left off –

from there he began, 'Ashrei ha'ish etc.'"⁷⁹

And the connection between "opening" and "conclusion",

brings out the same content of the interweaving of the beginning in the end.

And in particular –

it is expressed in the interweaving of Moshe with David:

Moshe Rabbeinu was the first of the shepherds and leaders of Israel,

"U'Moshe hayah ro'eh"⁸⁰,

corresponding to the firstborn,

"rosh" and "techila";

in contrast, David Melech HaMoshiach is the last shepherd⁸¹.

And Moshiach

(David)

is also connected with "maaser" by virtue of the number ten –

as is known that specifically in the future there will be the tenth song⁸² and the tenth red heifer⁸³,

and the harp of ten strings⁸⁴ etc.

And in the well-known expression⁸⁵ –

the first redeemer

(Moshe)

is the final redeemer

(David Melech HaMoshiach).

13. This concept also has a connection with the aforementioned work of the Tzemach Tzedek, the dissemination of the inner dimension of the Torah, in a manner that it is connected with the revealed aspect of the Torah:

That which Moshe Rabbeinu is connected with David Melech HaMoshiach,

is expressed in the general concept that the Baal Shem Tov heard in the palace of Moshiach,

that when "yafutzu ma'ayanotecha chutza"⁸⁶ then "asi mar" d'hu Malka Meshicha⁸⁷,

for the "ma'ayanot" of the Baal Shem Tov's teachings are indeed taken from Moshe Rabbeinu,

that "Moshe kibel Torah miSinai u'mesara etc."⁸⁸ until it reached the Baal Shem Tov,

who revealed and explained it,

with all the explanations therein.

And accordingly it follows,

that through the dissemination of the Torah of Moshe one comes to Moshiach –

the interweaving of the beginning, Moshe,

in the end,

Moshiach.

And conversely,

it is stated in several places

(in Likkutei Torah⁸⁹,

and at length in the discourses of the middle Rebbe⁹⁰),

that Moshiach will teach Torah to the Patriarchs,

and also to Moshe Rabbeinu –

which is the interweaving of the end,

Moshiach,

in the beginning, Moshe.

And this is seemingly a most perplexing matter,

and a startling question:

How can it be said that Moshiach will teach Torah to Moshe Rabbeinu?!

And as has been discussed several times, the explanation of this⁹¹,

according to what the Gemara⁹²

(the revealed aspect of the Torah)

relates the story of Rabbi Akiva with Moshe Rabbeinu,

that Moshe Rabbeinu "went and sat at the end of eight rows

[i.e., Moshe sat not among Rabbi Akiva's distinguished students,

in the first row,

but in the eighth row,

among those who were not at the ultimate level of perfection]

and did not know what they were saying,

his strength weakened,

until he arrived at one matter,

his students said to him: 'My teacher, from where do you know this?' He said to them: 'It is a halacha l'Moshe miSinai',

his mind was set at ease",

we see explicitly that Rabbi Akiva was able to say something that was novel to Moshe Rabbeinu.

And the explanation of this⁹¹ –

because Moshe Rabbeinu received the general principles of the matter,

and the students in each and every generation,

until the veteran student,

are able to innovate and derive from that principle many details and minutiae,

in a manner of toil,

until "it is called by his name"⁹³.

And conversely, it can be said regarding Melech HaMoshiach,

that that which he will teach Torah to Moshe Rabbeinu is because the general principles were indeed transmitted by Moshe,

but the details he innovates.

14. Incidentally, it should be noted that in truth this explanation requires clarification:

It is known

(and also explained ⁹⁴ on the verse "Ashrecha Yisrael")

that through Moshiach such matters will be revealed that have never been revealed before –

the revelation of the innermost aspect of Atik.

And as it is brought in Pri Etz Chaim ⁹⁵,

that all the most sublime revelations of this era are only from the external aspect of Atik,

and specifically through Moshiach will the level of the innermost aspect of Atik be revealed.

And as explained in Likkutei Torah ⁹⁶

(and particularly in the glosses of the Tzemach Tzedek ⁹⁶)

that this is the explanation of the verse ⁹⁷ "For as the new heavens and the new earth which I make..."

and the novelty consists in that this is a revelation of the innermost aspect of Atik.

According to this, the question arises –

that seemingly it is not possible to say that this is a matter of general and particular;

to say that the innermost aspect of Atik is a particular of the external aspect of Atik,

is something that cannot be explained! It has no place

(at least for people of our stature)

to say that the innermost aspect of Atik is a particular of the external aspect of Atik!

And nevertheless, it is said that Moshiach will teach the Torah that was given through Moshe Rabbeinu!

One also cannot explain the reason for this, that it is because the Torah of Moshiach will come through our deeds and service –

because it is difficult to say so regarding the innermost aspect of Atik,

since the innermost aspect of Atik is a level that is above enclothing in Arich Anpin, and certainly in the levels below that, which are connected with the arousal from below that relates to the arousal from above, or connected with the arousal from above ⁹⁸.

Regarding this, one cannot connect it with what is said in that discourse in Likkutei Torah ⁹⁹ explaining the matter of "So shall your seed and your name stand",

that the study of Torah and fulfillment of mitzvos now will then be at the level of the innermost aspect of Atik –

because it is also not understandable:

what is the connection to say that this is included in that.

This is a novelty and a sublime matter, etc.;

and certainly it has explanations –

but one must find the correct words to explain it properly,

so that it be understood intellectually,

particularly according to the innovation of the Tzemach Tzedek in the understanding of Chassidus,

as is known ¹⁰⁰,

that by the Alter Rebbe the matters of intellect were in the manner of the point of Chochmah,

by the Mitteler Rebbe the "Rechovos HaNahar" ¹⁰¹ of Binah ¹⁰² was opened,

and by the Tzemach Tzedek the matter of "Daas" was added,

i.e., that the understanding should come down in an orderly manner,

until from it there should be "offspring",

Ahavah and its branches and Yirah and its branches ¹⁰³,

with all the details down to practical halachah,

which is indeed a perfection that "Daas" brings about in Chochmah and Binah,

both in themselves and as they stand together.

And as it is indeed stated regarding the future revelation of the innermost aspect of Atik,

that the comprehension of this will be in the manner of "Daas",

"For they shall all know Me, from the least of them to the greatest of them" ¹⁰⁴.

90. Regarding practical action:

Just as today there must be the matter of Simchas Beis HaShoevah with extra emphasis,

as mentioned above,

the instruction in this is that it must be in the manner of "loving the creations",

like the conduct of Aharon

(and also the Tzemach Tzedek (as above, section 6 and onward)),

which also includes non-Jews,

who also have the virtue that they are "creations"

(created beings)

of the Holy One, blessed be He ¹⁰⁵,

all the seventy nations of the world.

This emphasizes what was discussed on previous nights, that one must cause that even the street should dance,

and that non-Jews should help,

at least through guarding and assistance,

in the joy of Jews,

the Simchas Beis HaShoevah.

And similar to the story in the Gemara ¹⁰⁶,

that "King Izgadar" fixed and repaired the belt of a Jew,

so that it should be "for honor and glory",

and the story of the Gemara is indeed a part of the eternal Torah and instruction,

a Torah of life and instruction in life,

particularly in the appropriate time as above.

And particularly since this is also emphasized in today's Chumash lesson mentioned above –

"And you shall tread upon their high places",

which means that Jews "shall tread" upon the "high place" of the nations of the world,

that they stand higher even than the highest level,

the summit of the level,

of the nations of the world.

From all this, what is understood regarding our matter –

that the permission and ability is given to each one to go with the power of Torah and to act upon the "children of Noach" in general,

both "to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noach"

(as per the wording of the Rambam¹⁰⁷),

and especially regarding this night,

that they should help out in the Simchas Beis HaShoevah in a manner of honor and completeness,

without any matter of complaint,

but rather in a manner of assistance.

And on the contrary –

that which they are in a state of "in their deaths,"

is from Heaven,

"even the head of a reed is appointed from Heaven"¹⁰⁸,

and especially a guard and assistant in a neighborhood where the Rebbe of our generation was during ten years of his life in this world;

that when one goes to rejoice in that neighborhood and in all the neighborhoods,

one takes the power from the four cubits of the Rebbe of our generation,

and on the contrary,

through "may your springs spread forth outward" there comes an increase in quantity in the springs,

that they become spread,

and consequently there must also come to them an increase in quality.

16. And regarding the practical – one should indeed go and be joyous in the Simchas Beis HaShoevah, going and increasing and light.

And especially since one has with him the ushpizin of today,

that "with Me"¹⁰⁹ come the other ushpizin,

i.e., they are the "gate"¹¹⁰ through which the other ushpizin ascend –

which according to one opinion in the Zohar is Aharon HaKohen,

according to a second opinion,

Moshe Rabbeinu,

and according to all opinions –

the Tzemach Tzedek.

And although one argues that one has already celebrated Simchas Beis HaShoevah on the previous nights,

night after night,

nevertheless, on each night there is a new innovation,

not only "they shall be in your eyes as new"¹¹¹ with the kaf of comparison,

but "they shall be in your eyes truly new"¹¹².

17. And through this especially, one will hasten, that very soon there will come the true and complete redemption, when "a new Torah from Me shall go forth"¹¹³, and "the new heavens and the new earth which I make" – with the coming of Mashiach Tzidkeinu.

And "awake and sing, you who dwell in the dust"¹¹⁴,

and all the ushpizin of the Zohar and all the ushpizin that our Rebbes, our leaders, enumerated –

among them.

And we will all go together to dance in our holy land,

"a land which the eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year"¹¹⁵,

and there itself in "Jerusalem built as a city that is joined together"¹¹⁶,

and there itself in the Beis HaMikdash,

"the Sanctuary, Hashem, Your hands established"¹¹⁷.

And we will go there "with our young and with our old... with our sons and with our daughters"¹¹⁸,

together with the completeness of the Torah,

a complete Torah with the expansion within the Torah,

and we will also have expansion in the Land of Israel, "for Hashem your God will expand your border"¹¹⁹.

And this should be speedily in our days, literally,

until in an "instant, like a blink."

And moreover –

an "instant" is indeed "like a blink",

the measure of time that it takes to say the three letters¹²⁰,

but here it speaks about "I will hasten it¹²¹ of the hastened,"

true alacrity,

speedily in our days, literally,

also from the language of touch¹²²,

Amen, may it be His will.