English translation — בס"ד. שיחת ליל א' דחג הסוכות ה'תשמ"ז - אחרי תפלת ערבית

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

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

"Good Shabbos, good Yom Tov"

(three times).

Afterward he began to sing "VeSamachta BeChagecha."

We begin with a matter of His kingship¹ — from the words of the Alter Rebbe in Iggeres HaKodesh² that on Rosh Hashanah

("Roshis HaShanah"³)

"a new, higher light descends, which has never yet shone from the days of the world, such a supernal light."

And the revelation of the drawing down on Rosh Hashanah is on Sukkos,

beginning from the first day of Sukkos,

as will be explained.

And this new drawing down is brought about specifically through the service of Jews,

and together with this, the perfection of the drawing down and revelation is when it is drawn down and revealed

(not only for Jews,

but also)

in the entire world.

And so too regarding Simchas Beis HaShoevah — one of the primary matters of Sukkos,

"the time of our rejoicing"⁴ — that the joy of this year must be in a new manner, unlike any in all previous years,

and additionally, this joy must be drawn down also into the reality of the world,

as will be explained.

The explanation of this:

"Rosh Hashanah" is analogous to the head of a person,⁵

which in itself includes and leads all the limbs of the body,

for in the head all matters are more spiritual,

but together with this,

since it is

(a part of the body and)

the head of that body,

from the head

(beginning through the physical part of the head)

it is drawn down into the body,

just as the body is a physical body with physical limbs,

and whatever increases in the head in a spiritual manner,

also increases in the drawing down into the physicality of the body and into all the limbs of the body.

Thus it is understandable regarding "Rosh Hashanah,"

that the "new light"

(the new illumination)

that comes on Rosh Hashanah is drawn down throughout all the days of the year.

But on Rosh Hashanah itself, the "new light" does not stand in the ultimate revelation with its full force;

and on Sukkos it is revealed in ultimate perfection. As is known the explanation in Chassidus⁶ on the verse⁷ "Blow the shofar at the new moon, at the covered time for our festival day,"

that the innovation of Rosh Hashanah stands in a manner of "bakeseh"

(in concealment),

and this is revealed "for our festival day,"

on Sukkos.

That is:

The matters of Rosh Hashanah certainly stand in revelation and with the greatest force — beginning from the matter of "Accept My kingship upon yourselves"⁸,

and "King over all the earth"⁹,

and as emphasized in Jewish custom that one answers "Amen"

(to the blessing "King over all the earth")

in a loud voice;

but nevertheless,

relative to the revelation that should have been — it is in a manner of "bakeseh,"

and the perfection of the revelation is "for our festival day,"

Sukkos.

And so too regarding the matter of joy:

On Rosh Hashanah there is also the matter of joy,

as is known that the coronation of the King

(on Rosh Hashanah)

is "with great joy."¹⁰ Moreover:

There is no greater joy than that the Almighty asks Jews "Accept My kingship upon yourselves,"

and accepts their coronation;

but relative to the joy that should have been from this — it is in a manner of "rejoice with trembling,"¹¹

a matter of awe,

"the Days of Awe";

and the perfection of the revelation of joy is "for our festival day,"

"the time of our rejoicing."

It follows,

that the advantage of Sukkos is,

that then the perfection of the revelation of the "new light" that was drawn down on Rosh Hashanah occurs.

That is, that although the innovation indeed occurs on Rosh Hashanah

(and not on Sukkos),

but the revelation in the world occurs on Sukkos.

And the revelation on Sukkos of the "new light" of Rosh Hashanah expresses itself specifically in the matter of joy,

the content of Sukkos:

Each time has its specific service,

and in the language of the Zohar¹² "each day does its work." And the specific "work" of this day becomes the "gate"¹³ through which all matters ascend

(on this day).

From this it is also understood,

that the "new light"

(that was drawn down on Rosh Hashanah for all the days of the year)

is revealed on each day of the year through the "gate" of the specific "work" of that day.

Thus it is also understood regarding Sukkos:

Its specific matter is — "the time of our rejoicing." It is therefore understood,

that the revelation on Sukkos of the "new light" of Rosh Hashanah expresses itself specifically in the "gate" of Sukkos — the matter of joy.

Furthermore:

The concept of joy on Sukkot reveals even more strongly the "new light" of Rosh Hashanah — as is known, joy is the matter of revelation¹⁴,

until a revelation in a manner of breaking through the barrier¹⁵

[because this is the content of joy above — that it breaks through the barrier,

and they are drawn down¹⁶ into joy below).

Above measurement and limitation,

therefore, in this, the revelation of the newness is expressed further

("new light")

of Rosh Hashanah,

in a manner of breaking through the barrier.

And in joy itself — the revelation of the newness is expressed through the joy of the Simchat Beit HaShoevah,

the perfection of joy,

as our Sages said¹⁷: "Whoever has not seen the Simchat Beit HaShoevah has never seen joy in his life."

And although in this time there is no concept of drawing and pouring the water upon the altar,

nevertheless, the concept of joy in this exists also in this time,

and on the contrary — "our ruin is our repair"¹⁸,

in this time there is the elevation that the joy begins

(not at the conclusion of the festival as in the time of the Temple¹⁹, but rather)

on the night of the festival,

as discussed many times²⁰.

On Sukkot

("the time of our joy")

and in Simchat Beit HaShoevah itself — the newness in the world

(of the "new light" that is "hidden" on Rosh Hashanah)

is revealed specifically on the first day of Sukkot,

which begins on this night.

It is understood simply,

that the concept of newness is emphasized primarily in the beginning of a thing,

and in our case — on the first day of Sukkot

(which includes the seven days of Sukkot,

and also Shemini Atzeret (which follows the seven days of Sukkot),

and Simchat Torah,

which is a matter unto itself²¹,

and in the diaspora — also a day unto itself),

because then the matter is renewed simply,

in contrast to the following days, where one must arrive at study and contemplation, etc.,

so that even though it is not the first day,

there should then be a newness.

And this matter is emphasized further on the first day of Sukkot — as we see that several matters of Sukkot are primarily on the first day of Sukkot,

for example — the mitzvah of taking the Four Species,

as it is written²²: "And you shall take for yourselves on the first day",

the primary mitzvah from the Torah is specifically on the first day²³.

And although regarding the fulfillment of the mitzvah of the Four Species one must wait until dawn,

and initially — until sunrise²⁴, in addition to this that the Four Species must also be prepared beforehand,

nevertheless, several matters are fulfilled on the night of the festival,

beginning with the mitzvah of dwelling in the sukkah,

and certainly regarding the Simchat Beit HaShoevah,

whose primary time is at night²⁵.

From all this it follows,

that the Simchat Beit HaShoevah in this year in general,

and specifically on this night,

the first night of Sukkot — must be celebrated in a new manner

(new light)

that has not been like it in all the previous years.

And the new influence — of the "new light" of Rosh Hashanah and its revelation through the joy of Sukkot — is drawn down and revealed

(not only to Jews, but rather)

also to the lowest levels,

in the reality of the world:

In addition to the matter of "make Me king over you" on Rosh Hashanah,

"King of Israel"²⁶,

Jews must also effect the matter of "King over all the earth",

in the entire world. Until that in this consists the perfection of "make Me king over you"

("King of Israel")

— specifically through that the Almighty becomes also "King over all the earth".

As it was on the first Rosh Hashanah,

the day of the creation of Adam the first — that in addition to Adam himself accepting the yoke of His kingship,

saying²⁷: "Hashem is King, He is clothed in grandeur"²⁸,

he also called all the creations of the world²⁷:

"Come, let us bow down and kneel, let us bless before Hashem our Maker"²⁹,

and specifically through this comes the perfection of Adam³⁰.

And so it is on every Rosh Hashanah regarding every person,

for every person is similar to Adam the first

[and to such an extent that "therefore man was created alone"³¹ so that every person should know that "for my sake the world was created"³¹]

— that on Rosh Hashanah Jews accept His kingship as "King of Israel",

but the perfection in this is when they make Him king also over the entire world as "King over all the earth".

And the revelation of this

(of the action in the world on Rosh Hashanah)

is "for the day of our festival,"

on Sukkot:

Each day of Sukkot we say in Hallel

(as is known the dispute whether its obligation is from the Torah or from the words of the Scribes³²)

"Praise Hashem, all nations; glorify Him, all peoples, for His kindness has overwhelmed us"³³.

That is, that the strengthening in drawing down kindness to Israel

("His kindness has overwhelmed us"),

including the strengthening of the "new light" on Rosh Hashanah,

is revealed on Sukkot,

and also affects the nations of the world and the entire world,

to such an extent that because of this "Praise Hashem, all nations; glorify Him, all peoples"³⁴.

And this is accomplished

(since "the word of our G-d shall stand forever"³⁵)

each and every year anew

(because each year a "new light" is drawn down that is revealed on Sukkot),

and moreover — each year with an addition.

And more particularly, this is expressed in the joy of Sukkot,

"the time of our joy":

The Alter Rebbe explains³⁶ the phrase "time of our joy" in the plural — that it refers to two joys,

"Israel shall rejoice in its Maker"³⁷ and "Hashem shall rejoice in His works"³⁸.

One must understand:

Why is the aspect of action specifically emphasized here,

both regarding the joy of Israel — "its Maker,"

where the Most High is called by the term of action

(not in the language of Emanator,

Creator or Former,

but in the language of action — "its Maker"),

and also regarding the joy of the Most High — specifically "in His works"

(and not in Israel)?

The explanation of this is:

The perfection of all matters is when they descend into action. As discussed above

(section)

that the perfection of Israel is specifically when one also acts in the world of action

("His works" which come from the Most High as He is called "its Maker"),

in all creations

(living, growing, and inanimate)

— "Come, let us bow down and kneel, let us bless before Hashem our Maker"³⁹.

And this is not merely an action,

but the main thing — as explained in Tanya⁴⁰ that "the purpose of the descent of the worlds and their descent from level to level is not for the sake of the upper worlds, since for them it is a descent from the light of His countenance, blessed be He,

but the purpose is this lowly world, etc., to make for Him a dwelling place in the lower realms,"

and through this an elevation is accomplished in the entire order of descent⁴¹,

"as, when one needs to lift something from the ground by means of a lifting tool called a lever,

one must grasp specifically its lower parts...

and then automatically the upper parts will also be lifted from it, etc."⁴².

From this it is also understandable regarding the matter of joy — that it must be specifically in the aspect of action

("His works" connected with "its Maker"),

in the world — of action,

down to the level of inanimate,

and specifically through this an elevation is accomplished in all levels,

from the very lowest to the very highest,

in the levels of growing, living,

speaking,

up to Israel,

"You have chosen us from all the nations"

(as we just said in the Yom Tov prayer),

and even more — through this it also reaches the Most High

(as it were)

— specifically "Hashem shall rejoice" "in His works." And therefore the perfection of "Israel shall rejoice" is also specifically "in its Maker,"

not as the Most High is Former,

Creator,

Emanator or higher than Atzilut,

but specifically "its Maker,"

as He creates the world of action,

for this is the purpose of the order of descent through which an elevation is accomplished in all the levels above it.

From all this it follows that the Simchat Beit HaShoevah on this night must be in a new manner

(relative to previous years),

and in a manner that it is drawn into the reality of the world. And simply — that one should celebrate Simchat Beit HaShoevah with greater vigor and strength relative to previous years,

and also celebrate it in a manner that it carries over also into the public domain,

into the world.

And one should add in the opening with a matter of Malchut - from the Torah of our Rabbis, our Nesiim - in the aforementioned content,

the quality of the service and action of Israel on Rosh Hashanah and its revelation on the festival of Sukkot,

until this becomes revealed in the world:

the name of the festival - "Time of our Joy" - which "its name by which it is called in the Holy Tongue" brings into being, enlivens, and sustains the thing that is called by this name and expresses its content,

according to the well-known teaching of the Baal Shem Tov - it expresses the superiority of Israel,

that they become united with the Most High,

so that both joys,

the joy of Israel and the joy of the Holy One, blessed be He,

"Let Israel rejoice in its Maker" and "Let the Lord rejoice in His works,"

become one thing

(in one word and one name)

- "Time of our Joy,"

the joy of Israel in its Maker,

and the joy of the Holy One, blessed be He, in Israel

(although in this the joy "in His works" in general is emphasized,

it is, however, specifically in Israel,

and as they have the perfection of all His works).

And it is understood according to the Torah of the Rav HaMaggid in the explanation of the verse "Let us make man in our image,"

"the explanation is, for example, a man who has a son...

the form of the son is engraved in the thought of the father,

but one who never had a son cannot say that the form of a son he will have later will be engraved in his thought,

for he has not yet seen him nor recognized his form. And this is the way of human beings. But with the Holy One, blessed be He,

this can be said even before Israel was created

(and all the more so regarding the service of Jews)

their form was engraved in thought,

as our Rabbis, of blessed memory, said, Israel arose in thought,

for with Him, blessed be He, the past and the future are one.

And this is what is said, "Let us make man,"

these are Israel, who are called man

("You are called man,"

on account of being similar to the One on high)

in our image,

meaning, in that same image and form that was engraved in thought."

And in this itself - "their form was engraved in thought,"

in a manner of engraving. And one should explain this according to what is explained in the discourses of the old Rebbe regarding the superiority of the tablets,

the letters of engraving,

in relation to the letters of writing,

that although in the letters of writing the ink becomes united with the parchment,

they are, however, separate entities,

but not so the letters of engraving are "from it and within it,"

and they become "one actual thing with the stone in which they are engraved." That is to say,

in our case - that the unity between Jews and the Most High in a manner of engraving

("their form was engraved in thought")

is in a manner that they become one actual thing.

And one should add,

that the matter of engraving in Jews

(like the letters of engraving in the tablets)

is emphasized specifically on Yom Kippur - and also the matters of Yom Kippur become revealed on the festival of Sukkot - "the day of His wedding, this is the giving of the Torah,"

"Yom Kippur on which the latter tablets were given,"

which the tablets are in a manner of engraving.

And on the contrary:

the matter of engraving in the latter tablets has a superiority over the matter of engraving in the first tablets - because the latter tablets are in a manner of "double for wisdom"* relative to the first tablets,

and consequently, also the matter of engraving in the latter tablets is in a manner of "double for wisdom" relative to the first tablets.

And the matter

(the unification of Jews with the Most High in a manner of engraving)

becomes revealed

(like all the matters of Yom Kippur)

on the festival of Sukkot in a manner visible to all,

until even the nations of the world see this,

as discussed above that on the festival of Sukkot it becomes "Praise the Lord, all nations; extol Him, all peoples, for His kindness has overwhelmed us."

And as it is emphasized also regarding the engraving of the tablets specifically

(which is connected with the bond of Jews with the Most High)

- as related in the Gemara,

"When the gentiles entered the Sanctuary, they saw the cherubim embracing each other,"

that is to say, they saw the details of the Ark and the tablets, etc.,

including the matter of "cherubim embracing each other" which indicates the connection and unity of the Most High with Jews,

and from this it is understood also regarding the engraving of the tablets, etc.

The level of Jews that is revealed during the time of our joy begins on Rosh Hashanah

(as discussed above that "for the day of our festival,"

the festival of Sukkot,

the matters of Rosh Hashanah become revealed)

- it is understood from this that when Jews engage in the matter of "make Me king over you"

(and also "king over all the earth"),

they arouse the desire for kingship,

and as explained at length in the well-known discourse of the middle Rebbe beginning "to understand the concept of Shofar" according to the intention of the Baal Shem Tov, may his merit protect us,

printed in the Siddur with Chassidus,

that through the Shofar one arouses and draws down a new effluence from the innerness of above,

the innerness of delight,

until the Essence and Being. And the revelation of this effluence is "for the day of our festival,"

on the festival of Sukkot

(beginning from the first day of Sukkot),

as mentioned above.

And one may add,

that this matter is emphasized in the Chumash lesson of the first day of Sukkot in the fixed calendar of this year,

the seventh of Parshat Berachah - where it is stated regarding Moshe Rabbeinu:

"whom the L-rd knew face to face,"

meaning the effluence and unification of the innerness of above into the innerness of below

(the innerness of Moshe).

And just as this is stated regarding Moshe Rabbeinu,

so too is this found in every Jew by virtue of the aspect of Moshe within him,

as explained in Tanya that "every soul of the house of Israel has within it something of the aspect of Moshe Rabbeinu,"

to the extent that this has an effect on his actual service,

thought, speech and action - in fear of the L-rd. Therefore it is stated "And now, Israel, what does the L-rd your G-d ask of you but to fear the L-rd your G-d,"

because by virtue of the spark of Moshe within each one, "fear is a small matter."

Meaning that the aspect of Moshe within each one acts upon his aspect of thought

(fear),

and also upon his speech and action - as the continuation of the verse:

"to walk in all His ways and to keep the commandments of the L-rd."

And accordingly it is understood regarding our matter:

By virtue of the aspect of Moshe within him, in every Jew there is this matter of "face to face,"

the drawing down of the innerness of above. As is revealed on Rosh Hashanah - when Jews draw down from the aspect of the innerness of above the delight and desire for kingship;

and this effluence from the aspect of the innerness of above

("face to face")

acts in actual service,

in thought, speech and action - in fear of the L-rd

("to fear the L-rd your G-d"),

which is a preparation to fulfill "make Me king over you,"

as it is written "you shall surely set a king over you,"

"that his awe be upon you"

[and Rosh Hashanah in general is among the "Days of Awe"),

and also in speech and action,

to the extent that this effluence from the aspect of the innerness of above effects a change also in the externality of the worlds*.

And as explained in the discourses of the Tzemach Tzedek on the matter of "You have affirmed the L-rd today and the L-rd has affirmed you today,"

that "You have affirmed the L-rd" refers to the matter of "recite before Me kingship verses so that you make Me king over you" on Rosh Hashanah,

that the effluence from the aspect of the innerness of above is drawn down into below until the aspect of speech

("affirmed" from the term speech),

until - this physical world etc.

And this matter becomes revealed on the festival of Sukkot,

as mentioned above.

And particularly through that which

(in addition to the totality of the service of the children of Israel in the arousal of the desire for kingship from the aspect of the innerness of above)

Jews also stand in unity in their prayers and requests to the Holy One, blessed be He - as explained in the discourses of the Rebbe Maharash that the matter of the unity of Israel is emphasized on the festival of Sukkot,

both in the commandment of the four species,

corresponding to the four types among Jews who become united into "one bundle,"

and also in the commandment of the Sukkah,

as our sages said "all of Israel are fit to dwell in one Sukkah,"

a Sukkah which encompasses the entire existence of a person with all its details,

including even his table,

which indicates the matter of eating and sustenance,

which includes all of a person's needs

(as understood simply also for a small child).

And the level of Jews - which is emphasized on Rosh Hashanah and the festival of Sukkot - pertains to every Jew,

including also minors.

As it is stated "for Israel is a youth and I love him,"

meaning that even though he is a "youth,"

"stripped of all good,"

nevertheless "I love him." Because since the love of the Holy One, blessed be He, is not limited,

there is no place to say that because he is merely a "youth,"

the Almighty loves him less, heaven forbid.

And on the contrary - as the Rebbe

(the Maharash)

of blessed memory explains in his well-known discourse,

that "in the inner and true essence of the matter" this is a "giving of reason,"

that because it is "Israel is a youth,"

therefore "I love him" with an essential love

(which is above revelations etc.).

And one must add,

then the concept of "love Him" is revealed explicitly especially on Yom Tov - as is known that the joy of Yom Tov is from the revelation of the love of the Holy One, blessed be He,

"When the strength of His love is openly revealed, that You have chosen us, etc.,"

and with greater emphasis - on the festival of Sukkot,

as it is written "You shall dwell in booths for seven days, for in booths I caused the children of Israel to dwell when I brought them out of the land of Egypt,"

which brings out the intensity of the love of the Holy One, blessed be He, for Israel,

that immediately when they went out of Egypt,

before the giving of the Torah,

and even before the counting of the Omer

(as preparation for the giving of the Torah),

that is, while still being in a state of smallness

(a youth)

- "I caused My children to dwell in booths,

"the clouds of glory."

And this concept repeats itself on the festival of Sukkot year after year,

in all times,

also in the "desert of the nations" during the time of exile,

that specifically there

(in the desert)

was "in booths I caused the children of Israel to dwell."

And as his holy honor, my father-in-law, the Rebbe, explains in his discourse beginning "May the Lord our God be with us as He was with our fathers, etc.,"

that the intensity of the revelation of love for our fathers,

which refers to the "fathers of the world,"

Abraham, Isaac, and Jacob,

is drawn down and revealed until the end of all generations,

because since this is a request in prayer,

one must say that this is not in the category of miracles,

for prayer is not for matters of miracles,

and furthermore, this is said not only in the language of a request but also in the language of a promise,

that is, that it will certainly be "the Lord our God is with us as He was with our fathers."

And all these matters regarding Rosh Hashanah and the festival of Sukkot

(and the month of Tishrei in general)

are drawn downward,

into the actual service in the world of action,

"and Jacob went on his way,"

throughout the entire year.

And as the well-known saying of his holy honor, my father-in-law, the Rebbe - that during the month of Tishrei one purchases the merchandise,

and upon coming home - during the days of the year - one unpacks the packages.

That is, that the month of Tishrei, the letters of which spell "beginning," is analogous to the "head" of the entire year,

from which vitality is drawn into the service throughout all the days of the year,

and during the days of the year one fulfills and brings down into actual service the good resolutions that one accepted during the month of Tishrei,

which at that time were

(primarily)

in a state of thought in the head,

and afterward one brings them down into actual deed,

but the influences throughout all the days of the year derive from the thought

(in the head)

in the month of Tishrei

("beginning").

And even though this is seemingly only a matter of thought - it is known that where a person's thought is, there he is,

as is known the proof for this from the laws of eruvin.

And this concept

(the virtue of thought)

is further emphasized in the determination of this year - the Yom Tov of Rosh Hashanah that falls on Shabbat,

and the first Yom Tov of the festival that falls on Shabbat - as is known that Shabbat is in the category of thought.

And simply - as it was at the beginning of creation - that during the six days of creation there was the concept of "with ten utterances the world was created,"

the category of speech,

and on the Sabbath day there was the cessation from the category of speech and the ascent to the category of thought. And from the seven days of creation it is drawn down in every week when these matters repeat themselves as they were in the act of creation.

It follows,

that in this year the virtue of thought that already exists in the month of Tishrei is further emphasized,

and the intensity within this to effect that from this there should be drawn down throughout all the days of the year in all matters of service until actual deed,

the deed is the main thing.

The aforementioned that in every year a "new light" is drawn down,

and from this emerges a novelty in the joy of the water-drawing - it opens a novelty also regarding the guests of the festival of Sukkot,

and to the great wonder, one does not pay attention to this:

One of the novelties of the festival of Sukkot relative to the other festivals - is that then the "guests" come to every Jew in the sukkah,

both the guests that are in the Zohar:

Abraham,

Isaac,

Jacob, Moses,

Aaron,

Joseph and David

[there is an opinion that the order of the guests is - Joseph, Moses and Aaron,

but the prevalent opinion is,

as mentioned,

Moses, Aaron and Joseph),

and also the inner,

Chassidic guests - the inner concepts of the guests in the Zohar - as was revealed and publicized by his holy honor, my father-in-law, the Rebbe:

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 together with him - his son who fills his place,

His Holy Honored, our Master, Teacher, and Rebbe,

And in the language of the verse "These are the generations of Jacob Joseph" - the first name of His Holy Honored, our Master, Teacher, and Rebbe, the Nasi of our generation - who comes together with his father,

As one sees it especially in his talks and discourses,

That they are taken from the discourses of his father. As one sees it also in the continuation of the discourses

(from forty years ago)

We are dealing with this,

That the matters that are explained in the continuation

(Rosh Hashanah 5707)

Are from the Torah of his father,

And with an addition from his own side, etc.,

Until this becomes "his Torah,"

"Is called by his name"

[And he - the Nasi of the generation - transmits it to all the people of the generation,

And in a manner of "whoever gives with a generous eye gives,"

So that this becomes an instruction and empowerment for each and every one].

And it is understood that because of the fact that the ushpizin come to every Jew in the sukkah during the days of the festival - this adds to the joy of the festival, and all the more so and how much more so from the addition in the joy of the festival through the hospitality of guests in its simple sense,

That the general concept of the ushpizin is connected with hospitality,

As is known that the portion of the ushpizin must be given to guests.

And in the ushpizin there comes a novelty in the festival of Sukkot in each and every year - as discussed above,

That each year a "new light" is drawn down on Rosh Hashanah

(and this is revealed on the festival of Sukkot),

Consequently it is understood that this also opens a new drawing down in connection with the ushpizin. And of course also in the simple sense:

Since "man is born to toil,"

It is understandable,

That even when being on a most elevated level,

There must constantly come an ascent through service, one elevation after another. And this is so even in this world,

All the more so in the Garden of Eden,

Where the ushpizin are located.

And even though the general service of fulfilling the commandments does not exist in the Garden of Eden,

And in the language of the verse "years of which you shall say, I have no pleasure in them." Nevertheless, there exists there the concept of the study of Torah

(and on the contrary - in a more elevated manner than in this world),

As per the well-known language in the discourses of Chassidus that the Patriarchs and Moses our Teacher have been sitting in the Garden of Eden for more than three thousand years

(and based on this, one explains the greatness of the wonder of the Torah study of Moshiach - that after all the elevations in the comprehension of Torah for more than three thousand years,

Moshiach will study Torah also with the Patriarchs and Moses our Teacher, etc.).

One can easily understand from this the greatness of the elevation and novelty that has been added to the ushpizin during the past year

(from the festival of Sukkot last year until the festival of Sukkot this year),

Through their addition and elevation in the study of Torah,

And a "Garden of Eden-like" study of Torah,

And in the Garden of Eden itself - the study of Torah of the ushpizin

(the Patriarchs and Moses our Teacher, etc.),

Including their study with their teachers,

Their colleagues and their students,

Regarding which "I have learned much from my teachers,

And from my colleagues more than from my teachers,

And from my students more than from all of them,"

As they are all found in the Garden of Eden!

That based on this it is understood that it is contrary to the opinion of those who err who do not put things together and think that the ushpizin that come this year into the sukkah are the same ushpizin, Heaven forbid, that came in previous years

(which is also a great elevation)

Rather, they come in an entirely new manner,

Because an incomparable elevation has been added to them through their study of Torah during a full year

(and moreover a leap year,

of thirteen months)!

It is understood that last year the ushpizin also stood on the most elevated level,

But this year an incomparably greater elevation comes into this relative to the situation last year,

And all the more so relative to previous years.

And the novelty is drawn down also in a revealed and external manner,

Until this is noticeable also in the garments of the ushpizin,

New garments relative to the garments of Sukkot last year.

And since an addition and novelty comes into the ushpizin - it is understood that this also adds to the joy of the festival

(as above),

That this is incomparably greater than the joy of the festival last year.

The above-mentioned

(regarding the innovation that occurs each year in the ushpizin)

pertains to all the ushpizin;

in this very matter, an emphasis comes upon the concept of innovation in the ushpizin of the first night and day of Sukkot,

Abraham our father and the Baal Shem Tov.

As discussed many times,

that although there is a common point that unifies all seven ushpizin — just as there is a common point of all seven days of Sukkot

(to the extent that in several matters they are considered as one point),

and also among Jews,

as above that "all Jews are fit to sit in one sukkah",

[Therefore, the custom is to make Kiddush (to sanctify the name of the Holy One, blessed be He) and Grace after Meals (to bless and draw down Divinity into the world) all together,

"with a multitude of people is the King's glory",

to the extent of a "great congregation" in the singular form)

nevertheless, each day of Sukkot and each ushpiz has its own unique matter that distinguishes it from the other ushpizin,

so that although during all seven days of Sukkot all seven ushpizin come,

each day has its primary ushpiz who comes first,

and "my people" the other ushpizin come.

And in our matter,

the first day of Sukkot — one must focus on the unique matter of today's ushpizin,

Abraham our father and the Baal Shem Tov,

and their connection to the first day of Sukkot

[and as discussed many times and several details on the matter,

and it has already been printed),

in whom the concept of innovation is especially emphasized:

Abraham our father is the first among Israel,

the first Jew,

"Abraham was one",

he is the "head of the patriarchs",

that is, that among the patriarchs themselves

(Abraham, Isaac, and Jacob)

who are the patriarchs of all Jews and inherently include all Jews — Abraham our father is the "head" and "first".

And this is his connection to the first day of Sukkot — because Abraham our father is also the first.

And it was discussed above,

that the concept of innovation is especially emphasized in the first — the first day of Sukkot,

and Abraham our father

(the first among Israel,

and head of the patriarchs).

And likewise regarding the Baal Shem Tov — the first of the Chassidic ushpizin — "Baal Shem Tov",

that is, that he is the master of the concept of "good name",

from which it is understood that when he determines that after all these elevations etc. there must come a greater elevation, even in a manner of innovation

(for all matters of holiness are indeed infinite)

— he does so in actuality, being a "Baal Shem Tov".

And together with this, the innovation is drawn down and revealed to everyone — as emphasized in that he is called "Baal Shem Tov",

as is known that the concept of "name" indicates revelation to others.

The concept of the ushpizin,

Abraham our father and the Baal Shem Tov — is also alluded to in today's Torah portion,

the seventh of Parshat Berachah:

In this Torah portion, the names of both ushpizin are mentioned:

Abraham our father — "this is the land which I swore to Abraham". And the Baal Shem Tov — at the conclusion and seal of the portion — "before the eyes of all Israel".

And one may add,

that in addition to their names, in this Torah portion there is also emphasized an addition and elevation in the ushpizin,

the concept of innovation:

Regarding Abraham our father — "this is the land which I swore to Abraham",

that is, that Abraham also receives the quality of "I swore to Abraham". As is known, the concept of an oath brings about an elevation and innovation etc.,

as explained in the matter of "by Myself I have sworn",

that the Almighty gives Himself entirely into him

("by Myself").

And regarding the Baal Shem Tov — "before the eyes of all Israel":

The title "eyes of Israel" refers to the sages of Israel,

rabbis,

halachic decisors,

"who are the kings? the rabbis",

etc.,

who are called "the eyes of the congregation",

but within this very matter there are levels of distinction,

for example — a "local authority",

up to a halachic decisor whose rulings are accepted throughout the Jewish diaspora. And in our matter — the Baal Shem Tov is "the eyes of all Israel",

from the beginning of all generations until the end of all generations.

And in this, there comes an additional emphasis in the establishment of this year — when there are two Shabbats in which the Torah portion of the seventh of Parshat Berachah is studied,

on the first day of Sukkot and on Shemini Atzeret.

And this is drawn down in a manner revealed to the eye of all,

also in the reality of the world:

first and foremost, the concept of revelation is emphasized in the simple meaning of the verse — "before the eyes of all Israel".

And so this is also emphasized in the entirety of the portion - "And this is the blessing,"

meaning a blessing that is drawn down in a revealed manner,

until it can be pointed to with a finger and say "this,"

"And this is the blessing."

And in addition to this:

According to the principle of "the end is wedged in the beginning and the beginning in the end,"

after the conclusion of the portion of blessing

("before the eyes of all Israel")

one immediately begins reading "In the beginning God created the heavens and the earth,"

"In the beginning for the sake of Israel who are called the beginning,"

And together with this it is also emphasized that the revelation and activity is

(not only among Jews, but)

also in the world,

also for the nations of the world - according to the commentary of Rashi:

"Why did [the Torah] begin with 'In the beginning'?

Because of the strength of His deeds He told His people, to give them the inheritance of the nations,"

meaning that this is openly evident throughout the entire world,

also regarding the nations of the world,

and furthermore - the superiority of Israel has an effect in the world

(not only that this is openly evident),

so that it becomes "to give them the inheritance of the nations,"

And in the service of each and every one - this refers to the activity of Jews upon the nations of the world,

including the fulfillment of the ruling of the Rambam - that "Moses our teacher commanded from the mouth of the Almighty to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah."

And in practical terms:

During the Celebration of the Water-Drawing this year in general,

and particularly on the first night - one must celebrate the Celebration of the Water-Drawing with greater enthusiasm and greater strength,

in an entirely new manner,

in comparison to the Celebration of the Water-Drawing in all previous years.

And the matter does not depart from its simple meaning:

Each and every one of Israel who is here and each and every one in his place,

and throughout the entire world wherever Jews are found - should celebrate the Celebration of the Water-Drawing with a new fervor,

more than in previous years,

and simply - by singing melodies and dancing dances

(as his holiness, my father-in-law, the Rebbe, said,

that the Celebration of the Water-Drawing is celebrated through melodies and dances in actual practice),

Beginning in the synagogue,

in the house of prayer and in the house of study,

"a place where Torah is magnified and a place where prayer is magnified,"

And afterwards - continue the joy during the festive meal of the holiday in the sukkah,

and particularly since the joy brings about a novelty due to the novelty of the ushpizin this year

(as above),

And afterwards - and this is the main thing - go out from the house of prayer and the house of study and from the sukkah and celebrate the Celebration of the Water-Drawing also in the public domain,

and there one performs matters connected with the Unique One of the world,

Until one also affects the nations of the world who are in the public domain,

that they should

(not only not interfere, but)

also assist in the joy,

Through which a greater elevation comes about,

as discussed above

(section 7)

that "God rejoices" is specifically "in His works" and "Israel rejoices" is specifically "in their Maker,"

Until one makes from the "public domain" a "private domain,"

for the Unique One of the world,

through the fact that one sings there a joyous melody and dances a dance in honor of the Unique One of the world.

And may it be His will that through the addition in the Celebration of the Water-Drawing,

both in this place and in all other places,

and in a manner that each person visualizes that together with him Jews throughout the entire world are celebrating the Celebration of the Water-Drawing,

and in the place where a person's thought is, there he is - the joy will break through all boundaries,

including the boundaries of time,

and one will merit that immediately and at once,

in one hour and in one moment,

the redemption comes,

and in the language of the Rambam - "immediately they are redeemed,"

and in a manner of "a great congregation shall return here,"

And we will all merit to sit together "in the sukkah of the skin of the Leviathan,"

and in a manner of sitting - settlement,

in the Land of Israel,

because through the joy and dances in the public domain to make it into a private domain,

one effects something akin to and resembling the matter of "they shall return here" - through the fact that one makes here

(in the diaspora)

the Land of Israel

(as per the well-known saying),

therefore this is a close preparation for the fulfillment of the prophecy of "a great congregation shall return here" in its simple sense - in the Land of Israel in its simple sense,

And there itself in Jerusalem, the holy city,

the capital city,

to the Temple Mount,

to the Holy Temple,

until the place of the altar - "the place where Abraham built the altar, etc.,"

as it is said "God will see, etc., on the mountain of God will be seen,"

"God will choose and see this place to cause His Divine Presence to dwell there, etc.,"

And after all of this matter of "your springs will spread outward,"

"your springs" of the Baal Shem Tov - which reveals the inner dimension of all these matters,

that this

(the spreading of the springs outward)

includes also through the celebration of the Simchat Beit HaShoevah,

and especially as one sees tangibly that the joy and dancing of Simchat Beit HaShoevah adds to the spreading of the springs outward,

which brings closer the coming of Mashiach our righteousness,

And simply - that the true and complete redemption comes,

and immediately and instantly,

so that on this very night one merits to continue to celebrate Simchat Beit HaShoevah in the Holy Land,

in Jerusalem the holy city and in the Holy Temple,

together with the Ushpizin,

souls in bodies - "awaken and sing, you who dwell in the dust,"

and it is known

(as it is stated in the Zohar)

that the righteous will immediately rise in the resurrection of the dead,

souls in bodies,

and in a tangible manner.

And a matter does not depart from its simple meaning,

the deed is the main thing - and to continue the actual deed for the entire year,

below ten handbreadths.

Amen, may it be His will.