English translation — בס"ד. שיחת ליל ו' דחג הסוכות, ליל שבת קודש, ה'תשמ"ו - אחרי תפלת ערבית - הנחת הת' בלתי מוגה

The Rebbe, King Messiah, may he live forever, declared

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

"Gut Shabbos"

(three times).

Afterward, he began to sing "VeSamachta BeChagecha."

As discussed many times¹,

even though in the Holy Temple they did not celebrate Simchas Beis HaShoevah on Yom Tov and on Shabbat, but rather postponed it to Motzaei Yom Tov because of the decree of "the flute...

does not override neither Shabbat nor Yom Tov"²,

nevertheless, after the destruction of the Holy Temple,

in a time when the Holy Temple does not exist,

when Simchas Beis HaShoevah is not connected with a "flute",

we celebrate Simchas Beis HaShoevah also on Shabbat and on Yom Tov

(during the first days of Chol HaMoed Sukkos).

Regarding the time when the Holy Temple existed, in all those places in Eretz Yisrael besides the Holy Temple and Yerushalayim, and in Chutz LaAretz –

one cannot know for certain how they conducted themselves then:

it is logical to say,

just as we find regarding several matters that we make a remembrance of the Temple³,

they presumably also made a remembrance of Simchas Beis HaShoevah in the Temple in places outside of Yerushalayim;

and on Shabbat and Yom Tov –

one could say that they did not celebrate Simchas Beis HaShoevah there as a remembrance of how it was then in the Temple,

or one could say,

since outside the Temple they simply did not celebrate the joy with the "flute" and musical instruments,

there is nothing there upon which the decree that the joy should not be on Shabbat and Yom Tov would apply,

one could seemingly say that they celebrated Simchas Beis HaShoevah there also on Shabbat and Yom Tov.

There is no proof from the fact that it is not written about this in the Gemara and Mishnah –

because there are many matters that were done during the time when the Holy Temple existed outside of Yerushalayim, and all the more so in Chutz LaAretz, and they are not recorded in the Gemara,

and even not in the Mishnah, even though the Mishnah

(a large part of it)

is from the time when the Holy Temple existed.

In any case - after it became "because of our sins we were exiled from our land"⁴,

it is a certain thing that we celebrate Simchas Beis HaShoevah also on Shabbat and Yom Tov.

Because when a descent occurs,

one can

not say that it is only a descent and no ascent comes from it,

rather one must say that "our ruin is our repair"

(as we say regarding several matters⁵),

that together with the ruin and deficiency that we do not have the flute etc. as it was in the Temple, a repair and elevation comes,

that because of this very ruin we can celebrate Simchas Beis HaShoevah also on Shabbat and Yom Tov

(because there is nothing upon which the decree of shevus of the flute on Yom Tov would apply),

unlike in the Holy Temple where they had to postpone the joy from the first day of Sukkos and Yom Tov that falls on Shabbat to the subsequent days, or

(regarding Shabbat)

- to the preceding days.

From this it is understood,

that in the Simchas Beis HaShoevah of this night

(Shabbat night)

there is an addition in joy,

a very great joy,

with greater strength and vigor,

more than the joy of Simchas Beis HaShoevah on the preceding days –

as is simply understood:

When we celebrate joy at a time

(Shabbat or Yom Tov)

when ordinarily

(during the time when the Holy Temple existed)

they would not have celebrated that joy then

(because of the decree),

and nevertheless we celebrate the joy because of that which "our ruin is our repair" –

this is a joy with greater strength and vigor because of the novelty in the matter;

and since this is "our repair" which comes out of a state of "our ruin" –

consequently this is a greater joy than the joy in the times when we celebrate it anyway and there is no question or doubt in it, and all the more so no "our ruin" and "our repair" that comes through the ruin.

That the great joy on this Shabbat night

(because of "our ruin is our repair")

is even without the elevation of Shabbat in and of itself;

In this, additional joy comes because of the virtue of Shabbat in and of itself:

Shabbat brings about a completion

("VaYechulu"⁶)

in the days preceding it,

and Shabbat also blesses and brings about a completion in the days following it. And a completion in a manner of delight:

On Shabbat, "VaYechulu" becomes from the language of delight⁸,

as it is written⁹ "Chemdas Yamim Oto Karasa",

and where is "Karasa"

(where is Shabbat called in the Torah by the name "Chemdas Yamim"?) –

is one of the places "VaYechulu"

(because "VaYechulu" is a language of delight,

"Chemdas Yamim").

That is, that Shabbat brings about a completion in a manner of

Pleasure in the days before it,

and from this it is also understood regarding the days after it.

What from this is also understood regarding the Shabbat of the Simchat Beit HaShoevah –

since Sukkot is seven days, there must be one Shabbat among them – that the Shabbat brings about a completeness from within pleasure in the days of the Simchat Beit HaShoevah that precede it,

and it blesses and draws down completeness into the days after it. From this it is understood,

that on this Shabbat itself there must be a joy with greater vigor and strength,

not only for the Shabbat itself but also for

(continuing its completeness into)

the days before it and after it.

That is, in addition to what Shabbat has within it joy, being one of the days of Simchat Beit HaShoevah,

and in addition to the elevation of Shabbat in its own right

(which, being Shabbat, it is higher than the other days of Simchat Beit HaShoevah),

there also comes additional joy on this Shabbat due to the effect of Shabbat on the days before it and after it,

so that Shabbat must have an extra joy also because of the completeness in the days before it and after it.

To this is added further increase and elevation in the joy of this Shabbat due to the ushpizin of the day

By this we do not mean, heaven forbid, that on each day not all seven ushpizin come,

rather, as discussed many times, on each day all seven ushpizin come,

but on each day there is a main ushpiz, "and my people"¹⁰ the other ushpizin come;

this is like the "gate" through which all matters of this time are elevated:

The Chassidic main ushpiz of the day –

as his holy honor, my master and father, the Rebbe, the Nasi of our generation revealed it and publicized it and ordered it to be printed¹¹

[which then becomes for generations,

as the saying of the Tzemach Tzedek¹²] –

is the Rebbe Maharash.

The Rebbe Maharash had within him a multitude of matters. One of his primary matters is –

as his famous saying and directive

(as the Nasi of our generation transmitted and publicized¹³) –

that it must be "lechat’chilah ariber".

And this gives additional increase in the Simchat Beit HaShoevah of this day,

that it should be in a manner of "lechat’chilah ariber",

above all measure and limitation.

To this there is also the ushpiz of the day as it is stated in the Zohar¹⁴ –

Yosef. And this is according to the simple version and method¹⁵ that the order of the ushpizin is not according to the order of the generations:

Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David

[which itself (that one does not go according to the order of the generations) is a matter of lechat’chilah ariber].

And as discussed many times,

since the ushpiz that is stated in the Zohar

(in our case –

Yosef)

comes on the same day together with the Chassidic ushpiz,

and we do not say that fourteen ushpizin come during all seven days of Sukkot,

rather seven ushpizin –

it is therefore understood that although they are fourteen distinct individuals with distinct names and matters,

nevertheless the seven ushpizin of the Zohar and the seven Chassidic ushpizin are in general one matter

(only in this itself there are also distinctions between them).

And from this it is understood in our case,

since today's ushpiz is the Rebbe Maharash and Yosef,

and according to the above that one of the primary matters of the Rebbe Maharash is "lechat’chilah ariber" –

one must say that also in Yosef there was the matter of "lechat’chilah ariber".

And the explanation of this:

The name "Yosef" is from the term addition.

That is, that among the tribes themselves, Yosef is an "addition" relative to the other tribes. And this itself is a matter of lechat’chilah ariber.

And especially that "Yosef" indicates not merely an addition,

but an addition that is beyond proportion:

"Yosef" is named for "Yosef Hashem li ben acher"¹⁶,

an addition of another "son". And further –

an addition of a "ben acher",

as the Tzemach Tzedek explains it¹⁷,

that one makes from an "acher" a "ben".

That is, not only is he removed from being an "acher",

but he is transformed into a "ben". And this is like the elevation of "intentional sins become for him like merits"¹⁸,

and regarding the righteous –

the elevation and completeness of "tzadikaya b’teshuvah"

(as the matter is explained in many places¹⁹ and especially in the books of our Rebbes, our Nesiim,

discourses of Chassidus²⁰).

That is, that "Yosef"

("Yosef Hashem li ben acher")

its essence is

the service of teshuvah.

What this is, is an addition beyond measure:

He does not merely add another thing,

Rather, he adds a "son" which comes through the transformation of intentional sins

("other").

What this is, is a matter of "from the outset, beyond",

Not like the service of the righteous which is the regular order –

Rather, a matter of an addition beyond measure,

"beyond",

through repentance,

Whereby from "other" becomes a "son",

intentional sins become like merits,

and this is –

righteous ones who repent.

What this is also connected with the festival of Sukkot in general –

As is known, that the festival of Sukkot is a continuation of Yom Kippur,

Which Yom Kippur is "the end of pardon and forgiveness for Israel"²¹,

What the perfection of this is –

intentional sins become for him as merits,

and righteous ones who repent.

And especially it stands emphasized in the festival of Sukkot itself –

On this night and day,

When the ushpiz is Joseph,

Whose essence is "Yosef Hashem li ben acher".

According to a second opinion in the Zohar²², today's ushpiz is –

Aaron. Since "these and those are the words of the living God"²³,

And especially when it concerns spiritual matters –

One can and therefore must fulfill both opinions.

And based on what was discussed above,

That one does not say that there are fourteen or fifteen and sixteen ushpizin,

Rather there are seven ushpizin –

It is understood that in the content of their essence, all the ushpizin of this night

(Joseph,

Aaron and the Rebbe Maharash)

are one matter.

And the explanation of the matter:

Just as Joseph is an addition relative to the other tribes,

So too we find regarding Aaron:

It is explained in Chassidus²⁴ that Aaron is the aspect of Chesed²⁵,

The aspect of "the day that goes with all the days"²⁶,

As explained in Likkutei Torah²⁷ that in addition to that Chesed is a sefirah in its own right,

He is also the "first of the attributes and includes them all",

And furthermore –

"gives strength in all of them".

That is, that in the example that Joseph is an addition relative to the other tribes

(as his name "Yosef" from the term addition),

So too Aaron is an addition relative to the other attributes,

Because in addition to that he is an attribute in its own right

(Chesed)

He is also "goes with all the days".

Furthermore:

Not only is Joseph himself an addition relative to the other tribes,

Rather he also draws down an addition into all the other tribes and into all Jews –

As is explicit in the simple meaning of the verses that Joseph was the provider of bread for all the children of Israel,

"And Joseph sustained etc. his brothers and all his father's household with bread according to the little ones"²⁸. To the extent that therefore all of Israel are called in the Book of Psalms of King David by the name of Joseph

("He who leads like the flock of Joseph"²⁹),

"Because he supported and sustained them in the days of famine"³⁰,

And all Jews in all the generations afterwards descend from those seventy souls whom Joseph fed.

So too regarding Aaron,

That not only is he himself an addition relative to all the other attributes

(which correspond to all Jews),

Because he goes with all the days,

He includes all the attributes,

Rather the explanation in this is also that "gives strength in all of them",

He influences into the other attributes.

What all these matters of the ushpizin of this night –

The matter of "from the outset, beyond",

The matter of addition,

The matter of influence to all the children of Israel,

And the matter of "Yosef Hashem li ben acher"

(the service of repentance) –

They further add to the joy of the Simchat Beit HaShoevah of this night.

In addition, there is yet another lesson and empowerment

(in the Simchat Beit HaShoevah)

Which is particularly relevant to this time

(before the redemption)

From the ushpiz of this night –

Joseph:

The influence of Joseph was not only upon Jews,

Rather also upon the nations of the world,

Upon all the nations of the world,

And it awakened among them the aspect of "And kings shall be your nursemaids and their princesses your wet nurses"³¹ and "And strangers shall stand and shepherd your flocks, and foreigners shall be your plowmen"³² as it will be in the future to come –

As related in the Chumash that because of Joseph's influence on Pharaoh and Egypt, Pharaoh said to him³³ "The land of Egypt is before you; settle your father and your brothers in the best of the land".

"Your father and your brothers,

let them dwell in the land of Goshen etc."

And additionally, our Sages of blessed memory say³⁴ on the verse³⁵ "And Joseph gathered all the money that was found in the land of Egypt and in the land of Canaan, for the grain which they bought etc.":

"I have only that which is in the land of Egypt and that which is in the land of Canaan;

from other lands, how do I know?

The verse states: And all the earth came to Egypt³⁶.

(And particularly then Pharaoh king of Egypt was a monarch ruling alone³⁷],

And when Israel went up from Egypt they brought it up with them, as it is stated: And they despoiled Egypt³⁷",

until then one of the "three treasures that Joseph hid in Egypt etc. is hidden for the righteous for the future to come"³⁸.

That is, that Joseph opened [the way] for Jews to receive the treasures and all the good of the nations.

And correspondingly, as it is stated in the daily portion of Chumash of the previous days:

"And as your days³⁹ so shall your strength be –

all lands will flow silver and gold to the land of Israel, that it will be blessed with fruits and all lands will be sustained from it and will draw their silver and gold to it". And in yesterday's daily portion of Chumash⁴⁰:

"And you shall tread upon their high places",

that Jews will be elevated through that which they have the "treading" upon the high places of the nations of the world.

And the perfection of this –

that Jews will receive all the good of the nations of the world –

will be in the future to come,

when it will be "And kings shall be your foster fathers and their queens your nursing mothers" and "And strangers shall stand and feed your flocks etc.",

and as above, that one of the treasures that Joseph hid will be revealed only in the future to come.

And all the more so and a fortiori:

If in the time of Joseph and in the time of the Exodus from Egypt,

when the clarification of Canaan and the rest of the entire world had not yet occurred,

there was "And they despoiled Egypt" and the Egyptians gave over to the Jews their possessions

(silver and gold etc.)

and the possessions of all the lands

(which they gave over to Joseph in Egypt) –

all the more so in the future to come, when there will be the perfection of the clarification of the entire world by Israel,

it is certain that "As in the days of your exodus from the land of Egypt, I will show him wonders"⁴¹,

and even more so in a manner of "wonders" relative to the "wonders" in Egypt⁴²,

they will then give over all the possessions of all the lands to those who clarify

(Jews),

and they will become the masters of the entire world!

Since on the eve of Shabbat of the redemption it must be "Those who taste life merit"⁴³ –

one must, even in the last days of exile, taste from all the matters that will be in the future to come,

including also the matter of "And kings shall be your foster fathers and their queens your nursing mothers" and "And strangers shall stand and feed your flocks" and that Jews receive all the good of the nations of the world.

And in this very matter it is said that it must be "Those who taste life merit".

That is, that while still in exile, Jews receive all these superiorities of the future to come not only in a manner as it was in the exile of Egypt,

that while still in the exile of Egypt there was "And for all the children of Israel there was light in their dwellings"⁴⁴,

"that Israel searched and saw their vessels, and when they went out and they were asking from them

(in order to fulfill "And they despoiled Egypt")

and they would say 'We have nothing in our possession,' he would say to him 'I saw it in your house and it is in such and such a place'"⁴⁵,

that is, that by the Jews there shone a light so that they could see the vessels,

and not only that the vessels of silver and vessels of gold of the nations of the world come into the possession of Jews –

but even more:

Not only that by him there shines light and he can see the vessels,

and not only that he has them in his possession,

but he receives them in a manner of "taste",

one tastes from it such that it becomes blood and flesh like his own flesh⁴⁶,

it enters into his innerness.

According to the simple meaning of the matter of "taste",

like the law in the Shulchan Aruch⁴⁷ that on the eve of Shabbat one must taste from every dish of Shabbat,

where "tasting" means indeed only a mere tasting

(and not that one eats the entire thing),

but this is an actual physical tasting,

such that it becomes blood and flesh like his own flesh, analogous to the tasting and eating that will be on Shabbat itself,

an actual eating,

not only that the food remains lying on the set table,

or that he has already recited Kiddush –

but an actual tasting and eating,

such that it becomes blood and flesh like his own flesh.

And in this manner, Jews receive even in the last days of exile

(the eve of Shabbat of the redemption)

all the revelations of the future to come,

including the matter of "And kings shall be your foster fathers and their queens your nursing mothers" and the nations of the world give over all good to Jews –

that Jews receive this in a manner of tasting,

in an innerness.

And Joseph –

the present-day ushpizin –

opened the preparation for this,

as above.

Therefore, this lesson also applies to the current Simchas Beis HaShoevah:

Knowing that even in the last days of exile, Jews receive a taste of all the good that they will receive from the nations of the world in the future to come –

this causes great joy.

It adds even more joy to the current Simchas Beis HaShoevah,

when we have the lesson for this from today's ushpiz

(Yosef),

from whom we have the lesson,

that a Jew must influence also the nations of the world,

and prepare them for the future redemption when "kings will be your attendants and their princesses your nurses" and "strangers will stand and shepherd your flocks."

And this has a special connection with the festival of Sukkos –

as it is stated in the haftarah of the first day of Sukkos,

that in the future to come, also the nations will ascend "to celebrate the festival of Sukkos"⁴⁸,

and as⁴⁸ the Gemara says,

that when the nations will claim that they should be given mitzvos,

the Holy One, blessed be He, will test them with the mitzvah of sukkah –

"I have an easy mitzvah and its name is sukkah"⁴⁹.

And with emphasis it is stated even more on this day when the ushpiz is Yosef,

whose special aspect was to influence the nations of the world.

The lesson from this in connection with Simchas Beis HaShoevah on Sukkos:

The celebration of Simchas Beis HaShoevah must be in a manner that it also influences the nations of the world

(as we learn this from today's ushpiz)

as a preparation and taste

("those who taste life merit")

for the ascent of the nations of the world "to celebrate the festival of Sukkos" and for the general concept of "kings will be your attendants and their princesses your nurses" in the future to come.

And the joy itself must be in a manner of "taste."

That is, not only that he is joyous externally,

but rather this is in a manner of "taste" which penetrates through his innerness and becomes "blood and flesh like his flesh."

That is, that also his "blood and flesh" are joyous and become heated, ignited, and warmed.

Continuing from what was discussed above regarding the ushpizin –

the ushpizin that are in the Zohar:

Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and Dovid,

and the Chassidic ushpizin:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe

(the Rebbe Rashab)

their souls rest in Eden –

there is a glaring question that I have not heard being asked

(and as discussed many times,

that specifically on the most glaring things one does not stop to think):

The seven ushpizin are connected to the seven days of Sukkos which are from the Torah.

And an explanation of the connection:

The obligation of hospitality is more emphasized on a festival than on Shabbos⁵⁰. And as is also understood from the ruling of the Rambam⁵¹,

that on a festival "when he eats and drinks, he is obligated to feed the convert etc. along with the other impoverished paupers,

but one who locks the doors of his courtyard and eats and drinks, he and his sons and his wife, and does not feed and give drink to the poor and the embittered of soul, this is not the joy of a mitzvah but the joy of his belly etc.",

because complete joy is specifically when he celebrates it with other people⁵². Therefore, there is the obligation of hospitality on a festival,

when there is the obligation of joy,

"festivals for joy"⁵³.

Among the festivals themselves, the obligation of joy from the Torah is greater on Sukkos than on the other festivals⁵⁴ –

as it is stated in the Yalkut Shimoni⁵⁵ that regarding Sukkos the Torah states "joy" three times,

whereas regarding Shavuos it is stated only once,

and regarding Pesach it is not stated at all. And therefore on Sukkos we say "time of our joy" in addition to "festivals for joy" which is said on every festival.

From this it is understood,

since on Sukkos there must be more joy than on the other festivals –

then the matter of hospitality is even more relevant than on the other festivals because they

(the guests)

bring an addition of joy

(as above, according to the ruling of the Rambam).

Therefore, the seven ushpizin come

(guests)

specifically on Sukkos.

It follows that the matter of the seven ushpizin is connected to the obligation of joy from the Torah during the seven days of Sukkos.

That is, that due to the obligation of joy during the seven days of Sukkos, one must also have the seven ushpizin. And since all matters in the revealed part of Torah must also be in the inner dimension of Torah,

consequently –

in Chassidus,

there must

(due to the obligation of joy on Sukkos)

also be the Chassidic ushpizin together with the other ushpizin.

Accordingly, the question arises:

They certainly celebrated the festival of Sukkos since they entered the Land of Israel.

There is a question whether they celebrated it while also in the desert⁵⁶

(similar to the discussion regarding the obligation of the Paschal sacrifice in the desert*⁵⁶) –

because there was not "when you gather in from your threshing floor and from your winepress"⁵⁷ and the Four Species⁵⁸,

even though it is known the tradition we have from the Alter Rebbe⁵⁹,

that when the Almighty told Moshe "And you shall take for yourselves etc. fruit of the majestic tree etc."⁶⁰,

they took agents and placed them on a cloud and sent them to bring esrogim from Calabria

(Yanover);

But after the entry into the Land, they certainly celebrated the festival of Sukkos.

That this also includes many years before the birth of King David –

the ushpizin of the seventh day of Sukkos. It is not understood:

How is it possible that King David should come as an ushpiz during all those years that they celebrated Sukkos before his birth

(and as mentioned above,

that the ushpizin come together with the obligation of Sukkos from the Torah)?!

All the more so is the question regarding the Chassidic ushpizin –

that also these ushpizin are compelled to come during the seven days of Sukkos

(as above) –

that the Chassidic ushpizin were all born a great amount of time after the destruction of the Holy Temple.

So how did the ushpizin come during all those years?!

Also, one must understand:

The Nasi of our generation related it in the name of his father, the Rebbe n"e, who related it in his time. It turns out to be a strange thing,

that when the Rebbe n"e was sitting in his own sukkah and celebrating the seven days of Sukkos and the Simchas Beis HaShoevah and was relating about the seven ushpizin who come into the sukkah –

one of the ushpizin is he

(the Rebbe n"e)

himself! How is it appropriate to say that he comes as an ushpiz

(a guest),

when he himself is sitting there in his own sukkah and eating the Yom Tov meal etc.?!

And likewise –

regarding the Baal Shem Tov,

that while sitting in his own sukkah they say that the ushpizin come there and among them also the Baal Shem Tov himself!

And likewise is the question regarding the other ushpizin.

And particularly according to the known fact that when the Nasi of our generation related about the ushpizin he pointed with his finger that here is this one,

here is that one etc.

So how can one say that while he sits and eats the Yom Tov meal he also comes as an ushpiz at whom one can point with a finger that here he is?!

Seemingly, one can say the explanation of this simply:

When one says that the ushpizin come into the sukkah, one is speaking primarily about their souls. Regarding souls –

it is stated in Pirkei d'Rebbi Eliezer⁶¹

(and explained in Chassidus)

that at the Giving of the Torah, all the souls of Jews until the end of all generations were present, "those who are standing here with us etc. and those who are not here with us"⁶². Consequently, it is understood that the souls of all seven ushpizin in the Zohar

(including David),

and the souls of the seven Chassidic ushpizin,

were always present. And these souls came into the sukkah during the seven days of Sukkos throughout all the generations that they celebrated the festival of Sukkos.

And even though the Nasi of our generation pointed at them with a finger –

this is because when the ushpizin come into the sukkah, they are somehow connected to place,

therefore they also present themselves in the number of seven etc.

According to this, one must still understand

(the second question mentioned above):

How was it when the Baal Shem Tov and the like were themselves sitting in their own sukkos as a soul in a body and eating the Yom Tov meal –

is it not then inappropriate to say that the soul of that ushpiz came there,

because he does not need to come,

since he is located there as a soul in a body!

One will want to engage in pilpul,

that there is the soul as it is located in the body,

and then there is the mazal of the soul,

which in general is located in a makif manner⁶³,

and when the ushpizin come into the sukkah,

it is in the aspect of the mazal of the soul shining in a pnimi manner,

as an ushpiz,

a guest,

which is connected to eating and drinking.

But even according to this –

it still requires explanation how both things fit,

that on one hand he himself sits there,

and together with this it is said that he comes as a guest,

it is after all the same Nasi and the same day etc.

And I have not seen that anyone addresses this in books and writings,

and certainly not that anyone raises it,

even though this is a superficial question.

But this is not the only question that is not asked,

there are several other questions

(as discussed many times) –

for which we hope that Mashiach will come "now",

before whom Elijah the Prophet comes,

he will answer and resolve all these questions, difficulties, and doubts,

then we will also have the joy that comes through the resolution of doubts

(there is no joy like the resolution of doubts⁶⁴)!

In general, it is proper to delve into the souls of our Rabbis, our Nesiyim,

and the mazal of the soul etc. –

but since we have been told about this,

the teaching of the Baal Shem Tov applies to this, that from every thing one must derive a lesson in the service of Hashem, and

we hope that from this will come a matter in fear of Heaven,

then we have the permission from the Rebbe, of blessed memory, as known from his letter⁶⁵ regarding engaging in pilpul and studying interpretations in the book of Tanya,

that one may do so if from this will come an increase in fear of Heaven.

Here is also the place to continue what was discussed last night⁶⁶ regarding the name "Tzemach Tzedek".

It was then asked,

that the names by which all the guests are called

(our Rabbis, our Nesiyim)

are descriptive names which express a content of the guests. For example, the name "Baal Shem Tov",

is a descriptive name that expresses a content of the essence of the Baal Shem Tov.

And likewise the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Rebbe Maharash,

or Maharash,

and the Rebbe, of blessed memory;

the only exception is the Tzemach Tzedek,

whose name is ostensibly not a descriptive name that expresses a content, and this is ostensibly only after his book which was printed several years after his passing⁶⁷.

And even though the Maggid is also called thus after his book "Maggid Devarav LeYaakov"

(as the Nasi of our generation connected it) –

but it is known that even though the book was written by his students⁶⁸,

the Maggid saw it and gave an approbation etc.⁶⁹,

unlike the book of the Tzemach Tzedek which was printed after his passing, the Tzemach Tzedek did not see it,

as was discussed then.

And in truth, one need not come to this at all –

because the simple reason why he is called "Maggid" by everyone is because he was the "Maggid Meisharim" of Mezritch,

so much so that therefore most of the time he is called –

"the Mezritcher Maggid". Consequently, it is difficult to say that those who are "precise in names"⁷⁰,

beginning with the Nasi of our generation,

would call him after his book when the entire world calls him "Maggid" because he was the Maggid of Mezritch,

which is entirely unconnected to the name of his book "Maggid Devarav LeYaakov" –

we are not speaking here about the name of his book,

but about

the fact that he was a maggid of a city called Mezritch

(and especially since the book was printed in Korets!),

just as in general the Alter Rebbe is called the Maggid of Liozna⁷¹.

So according to this, the name "Maggid" is also a descriptive name that expresses a content –

Maggid Meisharim of Mezritch.

And what was discussed at length last night, that the name "Maggid" is after his book "Maggid Devarav LeYaakov" –

this was only as a possible supposition,

and sometimes one discusses a possible supposition at length in order to bring out another matter.

And accordingly, the question remains regarding the Tzemach Tzedek,

that he is the only one who is not called by a descriptive name but rather a name after his book "Tzemach Tzedek" which was printed only after his passing.

And it was explained,

that the name "Tzemach Tzedek" is also a descriptive name that expresses the content of his essence:

The Tzemach Tzedek was distinguished in the matter of spreading the wellsprings outward,

and particularly in the matter of uniting diverse circles of Jews,

also those of the revealed [Torah] etc.

For spreading the wellsprings outward is connected with the coming of Mashiach Tzidkeinu. Therefore his name is "Tzemach Tzedek" –

because this expresses the content of Mashiach Tzidkeinu:

"Tzemach" is the name of Mashiach –

"Tzemach is his name"⁷². And likewise "Tzedek" is connected with "Tzedek, the holy kingdom"

(as was said earlier in "Patah Eliyahu"⁷³),

David Melech Mashiach. And in particular:

"Tzemach" is the Sefirah of Keter,

and "Tzedek" is the Sefirah of Malchut

("the holy kingdom"),

and their end is interwoven in their beginning and their beginning in their end*⁷³,

as was discussed at greater length last night.

And one may elaborate on this,

give⁷⁴ to the wise and he will become wiser,

at least in a possible manner.

In addition to the special Ushpizin of the day,

which expresses the content of the day,

and in our matter –

the matter of "from the outset, crossing over",

there are also the special daily Torah study portions of the day.

Beginning with the study portion in Chumash –

according to the teaching of the Alter Rebbe⁷⁵ that one must live with the times. That on this night and the following day

(the Sabbath day)

the Chumash portion is from the seventh [Aliyah] until the end of Parshat Vezot Haberachah

(or "Berachah" as it is called in Likkutei Torah),

in addition to the virtue that Shabbat is connected with the entire portion.

And in addition to this, there are also other fixed daily study portions,

and particularly a matter that was innovated recently –

the study portion in Rambam –

which has the virtue of novelty,

which arouses joy,

as discussed above⁷⁶ that specifically "new faces" gives the ability to make the Sheva Berachot for a groom and bride⁷⁷ due to the additional joy that comes through the novelty.

And since these two Torah study portions

(in Chumash and in Rambam)

occur on the day when the Ushpizin is the Rebbe Maharash and Yosef and Aharon,

whose general matter is "from the outset, crossing over" –

one also sees in these study portions the matter of "from the outset, crossing over".

Parenthetical remark:

In the Chumash study portion

(the conclusion of Parshat Berachah)

one has a source –

if one needs a source,

but it does not hurt –

for what is stated in Iggeret HaKodesh⁷⁸ that at the time of the passing of the tzaddik, "all the toil of man that his soul toiled in his life etc. is revealed and shines in a manner of revelation from above to below at the time of his passing" until this "effects⁷⁹ salvations in the midst of the land":

In this study portion, it discusses the passing of Moshe Rabbeinu. And there it discusses not only the matters that he did on that day

(the day of his passing),

but also

(a part of)

his service which his soul toiled in his life –

"And there⁸⁰ has not arisen a prophet in Israel like Moshe, whom Hashem knew face to face,

for all the signs and wonders which Hashem sent him to do in the land of Egypt,

and for all the mighty hand and for all the great awe which Moshe performed before the eyes of all Israel."

One sees from this how in the Written Torah

[which even the Sadducees admit to⁸¹,

unlike the water libation which they deny]

it is explicitly stated that on the day of Moshe's passing, his service throughout the days of his life is revealed.

And just as this is regarding the first shepherd of Israel,

Moshe Rabbeinu

("And Moshe⁸² was a shepherd"),

so too is this regarding all shepherds of Israel and sages who have students

(as explained earlier in Iggeret HaKodesh).

End of parenthetical remark.

In the Chumash study portion, one sees how regarding Moshe Rabbeinu there was a matter of "from the outset, crossing over":

At the beginning of the Chumash study portion it states⁸³:

"And Moshe went up from the plains of Moav to Mount Nevo, the top of the summit which is opposite Yericho, and Hashem showed him all the land, the Gilad until Dan etc. and all the land of Yehudah until the western sea",

and Rashi explains:

"Do not read 'the western sea' but rather 'the last day',

the Holy One, blessed be He, showed him all the events that are destined to happen to Israel until the revival of the dead."

And this is a matter of "from the outset, crossing over"*:

First and foremost is the very matter of sight –

the ultimate certainty. The matter of hearing,

even the most sublime hearing,

is not comparable to sight,

because through hearing there is not the ultimate certainty as through sight⁸⁴.

But nevertheless,

not looking at the fact that sight is the ultimate concreteness and through sight one sees a thing with all its details at once –

one sees that in human sight there are limitations. As brought in Torah

[regarding the matter of the firstborn ⁸⁵,

as it states in the lesson of the Rambam from today afternoon ⁸⁶],

that ordinarily a person can see sixteen mil.

However, in our case, Moshe saw "from the outset across":

standing on Mount Nevo, Moshe saw not only sixteen mil and the like,

rather "Hashem showed him all the land, until the last sea",

which is much more than sixteen mil:

Moshe was standing on the other side of the Jordan to the east,

which is in proximity to the parts of the land in the east,

and there he saw "until the last sea",

which means the Great Sea on the western side,

the greatest distance from the other side of the Jordan to the east

(where Moshe was standing),

and all this he saw with his sight,

with all the details and details of details!

And not only what he saw in place "until the last sea" above the natural way of sight

(which ordinarily is sixteen mil),

but also in time –

"until the last day",

"the Holy One, blessed be He showed him all the events that are destined to happen to Israel until the dead will be revived"!

This is "from the outset across":

standing from the outset on the other side of the Jordan to the east, he sees "across" in place and time,

"until the last sea" and "until the last day".

And the reason why specifically Moshe was able to have such an exalted level of sight

(in the manner of "from the outset across")

is because he was then standing at the most exalted level,

a level of "from the outset across",

on "Mount Nevo",

as will be explained.

Based on this –

that Moshe was then standing at the most exalted level,

"from the outset across" –

one will understand a perplexing matter in the continuation of the lesson of Chumash:

Following that which "Hashem showed him all the land etc." it states ⁸⁷:

"And Hashem said to him: This is the land which I swore to Avraham, to Yitzchak, and to Yaakov, saying: To your seed I will give it; I have shown it to you with your eyes",

and afterwards it continues –

"and you shall not cross over there".

The "blatant difficulty" arises:

Why did the Almighty need to tell him here "and you shall not cross over there",

why does one need to simply cause pain

(so to speak)

to Moshe Rabbeinu?!

Moshe already knew from before that he would not enter there ⁸⁸,

and also in the portion itself it states earlier ⁸⁹ "there the portion of the lawgiver is hidden",

"for he knew that there in his inheritance the portion of the field of the burial of the lawgiver is hidden, and he is Moshe" ⁹⁰;

and Moshe was pained by this that he would not enter the Land of Israel,

because "many mitzvos were commanded to Israel and they are only fulfilled in the Land of Israel,

let me enter the land so that all of them will be fulfilled through me" ⁹¹ –

so why does the Almighty need to repeat here that "and you shall not cross over there" –

why does one need to simply "rub salt in the wounds"?!...

It would seemingly not be lacking at all if it only stated here "I have shown it to you with your eyes" without the continuation "and you shall not cross over there".

One cannot answer that perhaps in the meantime the vow was annulled and Moshe could now enter the Land of Israel,

therefore the Almighty needs to inform "and you shall not cross over there" –

because from the very fact that they show him the Land of Israel it is a proof that he will not enter there,

because if he enters –

why would one need to show it to him. So why is it necessary to add "and you shall not cross over there"?!

And one can say the explanation of this –

and with an introduction:

Regarding the people of the generation of the wilderness,

the generation of knowledge ⁹²,

the generation of Moshe Rabbeinu,

who all remained in the wilderness –

it states that "they have no portion in the World to Come" ⁹³.

It states in the books ⁹⁴ the explanation of this as a virtue,

that the generation of the wilderness

(the generation of knowledge)

stood above the entire matter of the World to Come,

and certainly a "portion" in the World to Come –

therefore for them the World to Come is no reward,

on the contrary –

it is a descent.

A storm arises –

from where does one get to say such a thing?

It is stated in the Rambam:

The Rambam writes at the conclusion of Hilchos Teshuvah ⁹⁵,

that the ultimate perfection of service for its own sake is like the service of "Avraham who loved Me" ⁹⁶ –

service out of love,

"not because of anything in the world etc. and not in order to inherit the good",

even not for the sake of the World to Come,

"rather he does the truth because it is truth".

During the m’halt, the beginning of the service comes, or at least in the middle of the service.

Then one can serve not for its own sake,

for the sake of reward in this world or for the sake of reward in the World to Come.

But this is the order of service of “the ignorant, the women, and the minors, whom they train to serve out of fear until their knowledge increases and they serve out of love”⁹⁷.

This is service on condition of receiving a reward.

However, the perfection of service—

service for its own sake, not on condition of receiving a reward⁹⁸—

is higher than all matters,

also higher than the World to Come.

And especially according to the explanation of Chassidus⁹⁹ that “reward” (pras) is from the term “portion,”

it is only a portion of the entire thing

[similar to what is stated regarding the incense—

“a portion¹⁰⁰ each day, a half (pras) in the morning and a half (pras) in the

afternoon,”

i.e., only half a thing¹⁰¹].

From this one sees that the ultimate perfection of a Jew and his service is higher than the World to Come.

And all the more so regarding the generation of knowledge—

that they stood higher than the World to Come.

Incidentally:

From this Rambam mentioned above, there is an additional proof that also women, etc., must study the inner dimension of the Torah¹⁰²:

The Rambam writes there¹⁰³ as mentioned above,

that “the Sages said: A person should always occupy himself with Torah, even not for its own sake, for from not for its own sake he comes to for its own sake.

Therefore, when teaching minors and women, etc., they teach them only to serve out of fear and in order to receive reward,

until their knowledge increases and they become wise with greater wisdom, [then] they reveal to them this secret little by little and accustom them to this matter gently until they grasp it and know it and serve Him out of love.”

From this it is understood that also women must study the inner dimension of the Torah—

in addition to the source for this from the laws of Talmud Torah¹⁰⁴,

that “women are obligated to study the laws that are necessary for them to know, etc., and all positive time-bound commandments, etc.,”

which includes the six constant commandments that the Chinuch enumerates¹⁰⁵,

and among them—

the commandment to love Hashem and fear Hashem. And the way to this is as the Rambam writes at the beginning of his book¹⁰⁶: “What is the path to love of Him and fear of Him?

When a person contemplates His actions, etc.,”

which is primarily through the study of the inner dimension of the Torah. As it is stated¹⁰⁷: “Know the God of your father

(and through this¹⁰⁸)

serve Him with a whole heart,”

as explained in Tanya¹⁰⁹,

that just as a father and mother give birth to the child,

so too, the matter of contemplation gives birth to emotions,

love and its branches, and fear and its branches.

And based on this, one will understand that which the Omnipresent said to Moshe Rabbeinu: “And you shall not cross over there.”

Moshe, being the prince of the generation of the wilderness,

the generation of knowledge,

certainly stood entirely higher than the World to Come.

Moreover:

On the day of his passing, it was “and Moshe went up, etc., to Mount Nevo,”

which is the highest level—

as explained in Chassidus¹¹⁰ that

“Nevo” is the letters of “nun bo”¹¹¹,

the aspect of the fiftieth gate of the fifty gates of understanding¹¹²,

which is incomparably higher than the forty-nine gates of understanding. Even the lowest level in the fiftieth gate is “infinitely higher than the essence of the forty-nine gates that were later drawn from it,”

all the more so the higher aspect in the fiftieth gate, of which “it cannot be said that it is the root of the forty-nine gates, for it is entirely beyond the category of gates of understanding, because it is not within the category of comprehension and grasp”¹¹³.

And similarly, this is in the thirty-two paths of wisdom—

the thirty-second path¹¹⁴,

the “path that no bird of prey knows”¹¹⁵,

which is entirely beyond comprehension

(as explained in the discourses of my father-in-law, the Rebbe, in connection with Pesach when he arrived in the United States for the second time,

as already printed¹¹⁶).

That is, the fiftieth gate of understanding

(“nun bo”)

is higher than both understanding and wisdom,

therefore it has the power to unite them.

And since Moshe at the time of his passing was elevated to the level of “Nevo,”

the fiftieth gate,

which is entirely beyond knowledge, understanding, and comprehension,

wisdom and understanding—

therefore it is stated¹¹⁷ that “no man knows his burial place to this day,”

because it is a level that is beyond knowledge.

When Moshe stood on the highest level

(“And he went up to Mount Nevo”),

which is higher than all matters,

including the World to Come and certainly the portion in this world and higher than Eretz Yisrael,

and standing on this level, “Hashem showed him all the land… I have shown it to you with your eyes,”

which indicates that Moshe had a connection to the land

(therefore it was shown to him) –

he was afraid that perhaps this indicated that he would have a descent from his level on “Mount Nevo” to the level of Eretz Yisrael

(which is incomparably lower than the fiftieth gate).

Therefore the Holy One, blessed be He, promised him “and you shall not cross over there,”

that you will not descend there, but you will remain at the level of the fiftieth gate

(“Nevo”),

and the connection that Moshe has to Eretz Yisrael is only in a manner of sight,

in order to have the advantages therein, etc.!

That is, “and you shall not cross over there” is a reward and promise of the highest order,

even in a manner of “from the outset, above” –

that Moshe will remain at

the level of “Nevo,”

the fiftieth gate,

which is higher than all matters.

In today’s lesson of Rambam, we learn the end of Hilchos Bechoros and the beginning of Hilchos Shegagos. Here too we see the matter of “from the outset, above,”

connected with the matters discussed above.

At the conclusion of Hilchos Bechoros, it discusses the matter of Maaser Behemah.

For the aspect of Maaser

(ten)

is a level of “from the outset, above” –

the conclusion of all things,

the ultimate perfection,

above all measure and limitation,

as is known that ten is the ultimate perfection¹¹⁸. And therefore this is the level of the future to come,

when there will be a harp of ten strings¹¹⁹,

“upon the ten-stringed instrument”¹²⁰,

with additional levels of ten,

as discussed yesterday.

And furthermore¹²¹:

It was discussed yesterday that the fact that the Rambam includes the laws of Maaser in Hilchos Bechoros¹²² is the matter of the inclusion of “beginning”

(Bechor),

Kesser and “end,”

Malchus

(Maaser) –

because¹²³ “their end is embedded in their beginning and their beginning in their end”¹²⁴. And they are both connected to the redemption,

as per the matter of “Tzemach Tzedek,” Kesser

(Tzemach)

and Malchus

(Tzedek), as above

(section 13),

and here they come together.

And on this night –

when the matter of “from the outset, above” is emphasized in the Ushpizin, it comes further,

that the connection between them itself is in a manner of “from the outset, above”:

It is explained in Likkutei Torah, Parshas Nitzavim¹²⁵,

that on Rosh Hashanah, “you are standing today, all of you”¹²⁶,

in a manner of “as one unit,”

even in a manner of “their end is embedded in their beginning and their beginning in their end,”

and further –

“so that one cannot find beginning and end.” And this is “from the outset, above”:

One does not say that there is a beginning and an end,

and “their end is embedded in their beginning and their beginning in their end,”

rather “from the outset” one goes “above” and stands entirely above any category of beginning and end –

“so that one cannot find beginning and end.”

And this is particularly emphasized in the lesson of this night,

the end of Hilchos Bechoros,

because: (a)

Here we see not only that “Maaser” and

“Bechor” come together. Rather, further –

that just as the beginning of the laws is with Hilchos Bechoros

(with the advantage of the matter of “beginning”),

so too their seal,

(and the advantage therein)

is in Hilchos Maaser –

it turns out that the “beginning”

(Bechor)

and the “end”

(Maaser)

have an advantage,

“so that one cannot find beginning and end”; and (b)

This very fact that there is an additional day which emphasizes the “embedding” of “beginning”

(Bechor)

with “end”

(Maaser) –

certainly adds a new matter,

not merely “embedded, etc.,”

but “so that one cannot find beginning and end.”

And the matter of “from the outset, above”

(“so that one cannot find beginning and end”)

which is present on Rosh Hashanah in a manner of “in concealment”¹²⁷ is revealed in “the day of our festival”¹²⁷,

the festival of Sukkos¹²⁸,

and particularly –

in the Simchas Beis HaShoevah,

for through the joy all matters are revealed in ultimate revelation and in a manner of breaking through the barrier¹²⁹ –

then the matter of “from the outset, above” stands

(“so that one cannot find beginning and end”)

in ultimate revelation in a manner of breaking through all barriers,

and in a manner that through seeing this joy

(of Simchas Beis HaShoevah)

one sees joy in his days¹³⁰.

And certainly when one stands in Simchas Beis HaShoevah itself –

on the night and day when also from the aspect of the Ushpizin the matter of “from the outset, above” is emphasized.

The continuation of the Rambam study is at the beginning of the Laws of Unintentional Sins,

and as usual, we will discuss a topic in Nigleh.

With an introduction:

There are those "spitz Chabadniks" –

they call themselves that –

who argue:

How can it be that one should study Nigleh on Shabbos,

didn't we hear what this one said about it and what that one said, etc.?

But there is a principle,

that even though the Sages have the power to institute certain matters,

nevertheless, where there is an explicit permission in the Torah,

they cannot change it¹³¹.

Regarding studying Nigleh on Shabbos, there is an explicit permission:

It is stated in the writings of the Arizal¹³²,

that on weekdays the Arizal would study six parts of the revealed aspect of Torah and one part of the inner aspect of Torah,

and on the Shabbos day he would study six parts of the inner aspect of Torah and one part of the revealed aspect of Torah.

And it is also known the directive of the Rebbe Maharash¹³³,

that on weekdays one should study "a third of the day and night in Nigleh and a third in Nistar. And on the holy Shabbos, two thirds in Nistar and a third in Nigleh."

In addition to this –

we see the actual practice of our Rebbes and leaders:

Regarding their fixed study sessions in the revealed aspect of Torah

(and from year to year –

they would add to them),

like the study sessions of Chumash in addition to the study sessions of Tehillim and Tanya –

they would continue with them also on the Shabbos day,

and would study them then in order and in a continuous sequence with the same quantity as on the days before and after.

To the extent that even on Yom Kippur –

there are those who say that my revered father-in-law, the Rebbe, would study his fixed study sessions by himself in his room during the "break" after the Mussaf prayer¹³⁴ –

I did not hear this explicitly,

therefore I say it as a doubt,

but whoever resolves this doubt in that direction –

may blessing come upon him.

Furthermore:

In the Shabbos prayers

(just as in the prayers of every day)

we say several matters of Torah study in the revealed aspect of Torah –

and it is understood that one must endeavor to understand what one says, for then it is study –

the Mishnah and Baraisa of Pe'ah,

"Eizehu Mekoman",

the Baraisa of Rabbi Yishmael, etc.

And furthermore, the main point:

If one wants to be careful regarding speech on Shabbos

(that it should not be about the revealed aspect of Torah) –

he must first of all begin by guarding himself that "your speech on Shabbos should not be like your speech on a weekday"¹³⁵!

Regarding action on Shabbos –

there is no need to warn,

because all of Israel are presumed to be fit¹³⁶. But regarding speech about mundane matters, there is a discussion as to why this is not from the Torah but rather Rabbinic,

and one must arrive at the explanations in Chassidus why this is also forbidden¹³⁷,

and according to Nigleh –

because:

"With ten utterances the world was created"¹³⁸, etc.

Therefore, one must first of all guard himself from speech about permitted matters and mundane matters.

And here we are not speaking specifically only about speaking in a loud voice with shouts and cries,

but even a word about permitted matters between himself and himself or with his household members and the like!

So if he wants to be careful regarding speech on Shabbos –

let him first be meticulous about "your speech on Shabbos should not be like your speech on a weekday."

And there is no need to elaborate on this,

one should not touch those who consider themselves "spitz Chabad";

if you want to call yourself and conduct yourself as "spitz Chabad" –

in good health,

and if you want –

continue in this,

including also in this matter of not studying Nigleh on Shabbos –

but this should not touch upon and harm and weaken, Heaven forbid, the fixed study sessions of learning Nigleh on Shabbos,

and especially the study sessions "that I practiced¹³⁹ three¹⁴⁰ times",

and all the more so beyond that.

And regarding our topic in this Rambam study,

which is primarily Nigleh –

we will dwell on a topic in Nigleh in today's study.

In this study, the Rambam discusses that there is a necessary condition in bringing a sin-offering, that there be knowledge of the person regarding the details of that sin,

for only then can he bring the offering,

but "one¹⁴¹ who did not know the specific sin that he sinned,

even though he certainly knows that he transgressed a negative commandment that carries the penalty of kares –

behold, he is exempt from a sin-offering,

as it is said¹⁴², 'which he sinned therein' until he knows the specific sin in which he sinned"

(and he brings several examples of this).

From this we see a concept of "from the outset, over" –

how much it depends on the knowledge of the person,

even of a person who sins, that

Even the enemy knows that he certainly transgressed a sin

(a prohibition that carries karet),

but he does not know which sin he transgressed –

he is exempt from a sin-offering.

Then the Rambam continues

(in chapter 2 of the Laws of Unintentional Sins, halacha 4 –

and its source is from the Tosefta):

"He sinned and his sin became known to him, and he forgot it again –

he brings a sin-offering for whatever it is, and it is eaten like other sin-offerings that are eaten."

This further emphasizes the greatness of the matter of a person's knowledge –

that because he previously had knowledge,

even if he forgot it again,

he brings an offering on account of his first knowledge,

and to such an extent –

that this is an offering in perfect completeness,

"and it is eaten like other sin-offerings that are eaten."

The Ra'avad raises an objection to this and writes:

"The latter part of the Tosefta is difficult for me, for it teaches that he returns and brings a sin-offering for the knowledge, and it is slaughtered for whatever it is and is eaten."

That is, it says in the Tosefta,

that if he remembers

(after he forgot it again)

what his sin was after he brought a sin-offering on account of his first knowledge

(before he forgot it),

he must bring another sin-offering.

And accordingly, the difficulty becomes

(as the Kesef Mishneh explains):

"Since he brought a sin-offering for whatever it is and achieved atonement, when afterward it becomes known to him with which sin he sinned,

how can he bring another sin-offering? Would it not be unconsecrated animals in the Temple courtyard?"

The Kesef Mishneh writes:

"The author of Ma'aseh Choshev wrote that this is not found

(what the Ra'avad writes)

in his Tosefta,

and similarly it appears that it was not in the version of our teacher

(the Rambam)."

Accordingly, it turns out,

since the Rambam did not have the version in the Tosefta

(that if he remembers afterward he must bring another sin-offering),

therefore he does not write the halacha,

and he writes only as it stood in the Tosefta before him,

only the beginning of the matter –

that "he forgot it again, he brings a sin-offering for whatever it is, etc."

However, the opinion of the Ra'avad is –

according to his version in the Tosefta –

that if he remembers afterward,

he must bring another sin-offering.

Accordingly, there is to correct,

in my humble opinion,

a clear error in the Rogatchover,

where he writes that "according to the opinion of the Rambam, may his memory be for blessing, who holds

that if he forgot what sin he committed,

he brings a sin-offering,

nevertheless, if afterward he remembers, he brings another sin-offering."

And according to the above, one must say that an error has crept in here

(in the manuscript,

or in the transcription,

and then it was printed this way several times without attention),

and instead of "the opinion of the Rambam" it should say "the opinion of the Ra'avad",

or "not like the Rambam" –

because it is not the Rambam but the Ra'avad who brings the version in the Tosefta that "if afterward he remembers, he brings another sin-offering." And since the Rambam does not bring it, it is proof that he did not have that version

(as the Kesef Mishneh writes),

because one cannot say that the Rambam had the version in the Tosefta and nevertheless did not bring it –

since there is no dispute on the matter,

why would the Rambam not bring it,

rather one must say that he did not have that version.

And regarding the aforementioned question,

"Since he brought a sin-offering for whatever it is and achieved atonement, when afterward it becomes known to him with which sin he sinned,

how can he bring another sin-offering? Would it not be unconsecrated animals in the Temple courtyard?" –

the Rogatchover explains there,

that the first sin-offering "although it effects acceptance, nevertheless it does not effect atonement, etc., and nevertheless it is eaten",

that is, there are two categories:

acceptance and atonement. And the first sin-offering indeed effects acceptance,

but not atonement. Or as the Kesef Mishneh explains it,

that "the first sin-offering he brings effects atonement partially,

and when his sin becomes known to him and he brings another sin-offering, the atonement is completed."

Hereby one sees further the matter of "lechat'chilah ariber" –

how great and strong is the knowledge of a Jew,

even of a sinful person:

Even though the person transgressed a sin,

and not just any sin,

but a negative commandment involving an action for which one is liable to karet

(when one transgresses it intentionally),

through which "he is cut off and the rope of connection is severed, etc."

(as explained in the Iggeret HaTeshuvah) –

nevertheless, since "his sin became known to him",

even though "he forgot it again", he brings a sin-offering "for whatever it is, and it is eaten like other sin-offerings that are eaten",

and this accomplishes the matter of atonement,

until he becomes beloved before Hashem as before the sin and even more so,

until he attains the level of the baal teshuvah, of whom it is said "Before they call, I will answer".

Nevertheless,

if he remembers again what the sin was –

his power and the power of his knowledge is so great,

that notwithstanding that he has already brought a sin-offering that is eaten and that has completely atoned for him,

and afterwards no additional sin occurred,

it is nothing more than an additional knowledge having occurred to a Jew –

he takes another animal from non-sacred property and sanctifies it,

and from this another offering is made,

with all the elevations therein,

that "priests in their service, Levites on their platform, and Israelites at their post" stand,

and one offers a sacrifice to G-d,

whose meaning is "drawing near" until "the secret of the Ayn Sof".

That this –

the matter of repentance –

is also connected with the Rejoicing of the Water-Drawing,

as is known from what the Gemara relates that also the category of penitents spoke at the Rejoicing of the Water-Drawing,

"What would they say." And although they are only one category –

they spoke, however, for all Jews,

men, women, and children.

And the connection between the Rejoicing of the Water-Drawing and repentance is understandable:

Since every commandment must be fulfilled with great joy,

even in the manner of "leaping and dancing before the L-rd" –

all the more so the commandment of repentance,

which is higher than all commandments because it can rectify all commandments –

surely one must fulfill it with the greatest joy.

From this it is understood that the service of repentance has a connection with the Rejoicing of the Water-Drawing,

which is the greatest joy,

to the extent that "he who sees the Rejoicing of the Water-Drawing has seen joy in his days."

And one could elaborate on all this at great length,

but the service of the day is with joy,

and in this itself –

the Rejoicing of the Water-Drawing which is the greatest joy –

One must simply go to celebrate the Rejoicing of the Water-Drawing in a manner that is beyond measure and limitation,

to the extent that one should go out to dance in the public domain.

Indeed, one celebrates the joy with all the measures and limitations of Shabbat,

both the measures and limitations in the public domain and the measures and limitations in the private domain

(not using musical instruments, etc.),

only in a manner permitted on Shabbat –

but since this is permitted,

it is understood that it becomes a merit and an obligation and a necessity,

to the extent that in this itself

(after all the limitations of Shabbat)

one can attain the expanse of the self,

because one celebrates it with joy that breaks all boundaries

(within holiness itself).

Beginning with celebrating the joy in the private domain,

and then continuing it into the public domain,

And continuing from the private domain into the public domain –

in the aspect of the Unique One of the world and the Chief of the world,

until one inserts into "exile" in the public domain,

the Alef of the Chief of the world,

and it becomes "redemption",

Beginning with the individual redemption,

until afterwards –

the general redemption,

in the manner of "and behold, with the clouds of heaven."

And simply –

that from this dancing at the Rejoicing of the Water-Drawing outside the Land in the time of exile, double and multiplied darkness –

one will dance into the Holy Land,

"a land which the eyes of the L-rd your G-d are upon it from the beginning of the year to the end of the year",

the perfection of the land,

until in the manner of "for the L-rd your G-d will enlarge your border",

Together with the perfection of the people,

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

"a great congregation",

that even ten of Israel constitute a congregation in perfection,

all the more so when one has a hundred,

and hundreds and thousands of Jews –

it becomes "a great congregation shall return here",

the perfection of the people,

Together with the perfection of the Torah and its commandments,

and particularly standing on the day of Shabbat when "all your work is done",

including the work of heaven

(Torah and commandments),

one has its perfection in the manner of "from the outset, surpassing",

And one has all three perfections,

the triple perfection,

in the manner of "from the outset, surpassing" –

"from the outset, surpassing" as this is above and above until there is nothing above it,

and thus the "from the outset, surpassing" is drawn from above and above –

into below and below in the time of exile,

Beginning from this, that every Jew and all Jews have expansion in all their matters –

children, life, and sustenance with ease, and in all of them with ease,

and all the more so expansion in a matter whose entire essence is expansion –

the matter of joy that breaks all boundaries,

And with this joy one dances into "open cities shall Jerusalem dwell",

speedily in our days, literally –

"Now!"

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