English translation — שיחת ליל א' דחג הסוכות ה'תשמ"ח

As it is stated in Yalkut Shimoni¹: "Three rejoicings are written regarding the Festival,"

regarding the Festival of Sukkot, the Torah states "rejoicing" three times

(more than is stated regarding the other Festivals,

even though they too are "Festivals for rejoicing"²) –

it is fitting that one should proclaim "Gut Yom Tov" three times,

and each time –

with a raising of the voice more than the previous time,

And all the more so from the law regarding the recitation of "Kol Nidrei"³,

that "the custom is that the chazzan says it three times and each time he raises his voice more than the first" –

all the more so regarding the matter of rejoicing,

which is connected with voice,

it is fitting that one should proclaim "Gut Yom Tov" three times,

and each time raise his voice more than the first:

the second time higher than the first time,

and the third time higher than the second time,

until with such a great voice that one need not say it again because it is so high,

a "great voice that did not cease"⁴,

so that this includes a fourth time and all times, etc.

And from this it should be drawn forth for the entire year.

And together with this that one does it with the greatest rejoicing and with the highest voice –

it is known regarding the law of Yom Tov⁵ the caution that the rejoicing should be in an orderly manner –

the proclamation must be without wildness, Heaven forbid, and without pushing,

but specifically in a manner of order and arrangement,

just as every matter in holiness and G‑dliness must be with order,

"splendor and majesty are in His place" and rejoicing in its place.

So too regarding the proclamation of "Gut Yom Tov",

which is indeed connected with the Supreme One:

"Gut" –

Tov (good) is the Supreme One, the source of good;

"Yom" –

"And G‑d called⁶ the light day"⁷ –

the Supreme One is the source of light;

and all the more so "Tov" has its source from the Holy One, blessed be He.

And as mentioned –

proclaim "Gut Yom Tov" three times,

and each time raise the voice more than the first,

And this raises –

lifts up –

a Jew from weekday-ness into

(good)

Yom Tov-ness. For even in weekday-ness "their body is holy and

(all the more so)

their soul is holy and

(all the more so)

their spirit is holy",

and all the more so "their neshamah is the Holy of Holies"

(as it is stated in the Zohar⁸).

And this becomes a proximate preparation to be in the Holy of Holies literally –

which

(the Holy of Holies,

one holy and two holies)

is also three,

in the third Beis HaMikdash,

which is also a matter of third,

which is higher than the second Beis HaMikdash and the first Beis HaMikdash:

the second Beis HaMikdash is higher than the first Beis HaMikdash –

as it is written⁹ "Great is the glory of this latter house more than the first",

which refers to the second Beis HaMikdash

(according to the simple interpretation)¹⁰,

until that "One who has not seen the building of Herod has never seen a beautiful building"¹¹;

afterwards, however, comes the third Beis HaMikdash which is incomparably higher than the second Beis HaMikdash¹²,

until that it is higher than all ascents and levels, etc.,

and together with this –

in a manner of orderly arrangement.

And this becomes a preparation to be in the Sukkah of the skin of the Leviathan¹³,

in the true and complete Redemption,

and not later even for the blink of an eye¹⁴.

[The Rebbe, shlita, and the entire congregation after him proclaimed "Gut Yom Tov" three times,

and each time with a raising of the voice more than the first.

Afterwards, the Rebbe, shlita, began to sing the melody of the hakafos of his father, of blessed memory].

It is customary to speak briefly

(relative to how much one can speak)

about the matter of the Simchas Beis HaShoevah:

When the Beis HaMikdash was standing, they began to celebrate Simchas Beis HaShoevah on Motzaei Yom Tov of the first day of the Festival¹⁵,

but in the present time

(after the destruction of the Beis HaMikdash),

when we do not have the restrictions that existed in the time of the Beis HaMikdash,

the advantage comes,

that one can

(and consequently must)

begin to celebrate it on the first night of the Festival –

tonight¹⁶.

And on this night there is also the advantage –

that this is the opening of Simchas Beis HaShoevah in this year,

which has within it the advantage,

that then one must invest greater powers in order to break through and begin with a new opening the matter of Simchas Beis HaShoevah in the time of our rejoicing in this year.

And especially since from the "time of our rejoicing" one must take powers for rejoicing throughout the entire year –

as is known the statement of the Nasi of our generation¹⁷,

that the Festivals in the month of Tishrei are general Festivals,

from which one takes powers for the entire year,

and from the "time of our rejoicing" in the month of Tishrei one takes rejoicing for all the days of the year.

It is therefore understandable –

the greatness of the joy that must be on the first night of the festival,

since this is the opening from which one must take powers for joy during all the days of "the time of our joy,"

from which one takes powers for joy throughout the entire year.

It is also known that one connects this with the Torah lessons of that day –

as is known the Torah of the Alter Rebbe¹⁸ that one must live with the time,

with the Torah that one learns in that time.

And it is also known the teaching of the Baal Shem Tov¹⁹

[the ushpiz of tonight]

that everything is by Divine Providence,

even a very small and insignificant thing.

All the more so a great and very great thing – the matter of Torah and joy –

that every detail in this is by Divine Providence,

from which one must derive a lesson in the service of Hashem.

And as is also known the teaching of the Baal Shem Tov²⁰ that the creation of the world is every single moment anew from absolute nothingness

(which matter is already in Midrash Tehillim²¹,

but "the mouth of the Baal Shem Tov" (as the Alter Rebbe brings in Shaar HaYichud VeHaEmunah²²),

and as is known the explanation of this by the Nasi of our generation²³ –

that the Baal Shem Tov spread this throughout the entire world],

And all the more so is this so in Torah –

where one has the command "In every day they shall be as new in your eyes"²⁴,

every detail is renewed every single moment²⁵.

And from this it is drawn into the world,

down to time and place –

according to the well-known teaching of the Maggid that also time is a created thing²⁵.

And it was explained at length by the Alter Rebbe²⁶.

And in a manner of "Rechovot HaNahar"²⁷ by the Mitteler Rebbe²⁸,

who explained the matters down to details and details of details²⁹. As is known what he writes³⁰ even regarding contemplation in prayer,

which is the service of the beginning of the day,

that general contemplation is not enough, but it must also descend into particular contemplation,

down to details that have no further particularity.

And afterwards it came forth in a manner of "let his thought be fixed with strength"

(in the language of the Alter Rebbe³¹) –

in a manner of daat –

through the Tzemach Tzedek.

In the aspect of daat of the ushpizin³²,

and in a manner of connection of the revealed part of Torah and the inner part of Torah until they become one thing

(as was through the Tzemach Tzedek).

And afterwards in a manner of "lechat’chilah ariber" –

as a command,

in the language of demand and in the language of promise,

of the Rebbe Maharash³³.

And in a manner of "temimut" –

in the revealed part of Torah and the inner part of Torah –

"Torah Temimah"³⁴ as a new order was added among those who study Torah,

until one becomes a master over Torah,

Torah is called by his name³⁵ –

through the Rebbe, of blessed memory,

And afterwards it was spread through the Rebbe, the Nasi of our generation,

until he also ordered it to be translated into the language of every nation. As is known that this was his accomplishment in the spreading of the wellsprings outward –

that he ordered it to be translated into the language of every nation,

so that those who do not yet understand the Holy Tongue may understand the holy content within it³⁶,

until this will completely permeate them and make them into a holy content,

until this will also be expressed externally in their language,

in the Holy Tongue,

and in all their details and details of details.

This is also connected with the matter of "Hakhel" –

which one is storming about lately³⁷

[and one endeavors to always connect with "Hakhel"] –

that every Jew must do in "Gather the people, the men, the women, and the infants"³⁸,

unite all Jews,

and bring them into a holy place

(the "Beit HaMikdash"),

so that the holiness will completely permeate them,

"to fear Hashem your God all the days that you live, etc."³⁹.

And since Torah commands this –

one has the principle "I do not ask etc. except according to their power"⁴⁰.

This is an answer to those who think that they are small people,

and where does one have the powers to storm about "Hakhel" in such a way.

One tells them,

that in truth a Jew has tremendous powers,

and it is only that from the aspect of olam, from the word helem⁴¹ and

(all the more so from the word)

hester –

one does not see the most sublime powers that one has.

And particularly as we see it coming now from Rosh Hashanah,

when every Jew has the power to carry out "make Me king over you"⁴²,

to coronate the Supreme One as "King of Israel"⁴³ and as "King over all the earth"⁴⁴. And the matter,

which is in a manner of "in concealment"⁴⁵ on Rosh Hashanah⁴⁶,

is revealed "on the day of our festival"⁴⁵ on the festival of Sukkos⁴⁶ –

from this one understands the tremendous powers that a Jew possesses!

Including –

regarding carrying out the matter of "Gather the people, the men, the women, and the children",

and uniting them in one point of "to fear Hashem your God".

To this comes an additional empowerment from the ushpizin of tonight and today –

Avraham Avinu⁴⁷,

and the Chassidic ushpiz –

the Baal Shem Tov.

As is known what the Rebbe, the Nasi of our generation, related⁴⁸ in the name of his father,

the Rebbe

(the Rebbe Rashab) of blessed memory,

that there are also Chassidic ushpizin

(in addition to the ushpizin that are in the Zohar⁴⁷),

and he pointed with his finger and said this –

he indicated with his hand⁴⁹:

here sits the Baal Shem Tov,

and so on regarding the other ushpizin.

In both of them –

Avraham and the Baal Shem Tov –

one sees the matter of "Hakhel",

the unification of all of Israel.

"One was Avraham"⁵⁰ –

Avraham was a singular and unique one⁵¹

(a "one"),

who unified and included within himself all Jews until the end of all generations,

men, women, and children,

until also

(as it says in the continuation of "Gather the men, the women, and the children")

"and your stranger

(with a vav that adds and connects)

who is within your gates"³⁸ –

as is known that Avraham "converted the men and Sarah converted the women"⁵² until the end of all generations.

And Avraham gathered everyone as a "king" over them

[in the manner like Hakhel simply is by the king] –

and as is hinted in his name –

as our Sages said⁵³ Avraham "the Holy One, blessed be He, made him king etc. over two hundred and forty-eight limbs",

he was master over all 248 limbs. Until also over the entire world –

as his name Avraham –

"for a father of a multitude of nations have I made you"⁵⁴,

until this is openly so that the nations recognize it,

and in a manner of "I have made you" –

whoever gives gives with a generous eye⁵⁵.

It follows that Avraham carries out the matter of "Hakhel" of all Jews,

until this also affects the nations. And also "Hakhel" of every individual –

as above that Avraham is master over all 248 limbs.

And so too the Baal Shem Tov:

"One was"

(like "One was Avraham") –

as R. Mendel Horodoker writes in his famous letter⁵⁶ regarding the Baal Shem Tov.

The Baal Shem Tov unified all Jews,

men, women, and children,

until he had an influence also on the nations.

And as is hinted also in his name –

"Israel":

It is known from the early Chassidim⁵⁷ one of the explanations of this name –

because the Baal Shem Tov includes within himself all Jews,

therefore his name was "Israel",

the general name of all Jews,

for in every Jew there is the "Israel" within him,

Until even a Jew who "sinned" –

"even though he sinned, he is Israel"⁵⁸.

And particularly when one stands after Rosh Hashanah and the Ten Days of Repentance,

when every Jew has certainly repented,

until in a manner that "intentional sins become for him like merits"⁵⁹,

a new type of merits has been added to him⁶⁰,

and this is revealed "on the day of our festival" –

now the "Israel" within him stands revealed

(not as "he is called Israel" (as per the well-known expression⁶¹),

but "Israel" literally revealed).

And all Jews,

men, women, and children –

each of whom is "Israel" revealed –

become united in a holy place –

"Israel" the letters "Li Rosh" (to Me a head)⁶²,

that the Supreme One says about him "to Me a head" as it were,

or without a "as it were".

And from Avraham and the Baal Shem Tov

(who include all Jews)

is drawn to every Jew the power to carry out "Gather the men, the women, and the children",

to unite all Jews in a holy place.

And all Jews hear the reading of the Torah through the king⁶³ "or the Nasi in Israel"⁶⁴,

for the Nasi is everything⁶⁵ –

the Nasi is a singular and unique one,

but he includes "everything",

until he is "the agent etc. to make heard the words of God"⁶⁶,

Essence and Being.

And in the matter that is occasioned by the time on the festival of Sukkos,

"the time of our rejoicing" –

for each day does its work⁶⁷ –

to gather and unite Jews in the Simchas Beis HaShoevah,

whether men, whether women, and whether children,

What in the time of exile is added the elevation

(descent for the sake of ascent)

that also women participate

(in actual deed)

in the Simchat Beit HaShoevah,

not only in a manner of "without seeing and hearing" ⁶⁸ as it was in the Holy Temple,

as discussed many times.

And this celebration of Simchat Beit HaShoevah by all Jews in a manner of Hakhel and unity is drawn into the public domain,

that they dance there,

until they cause that also the public domain joins the dance,

until the public domain becomes nullified as a public domain,

and becomes a private domain –

to the Unique One of the world ⁶⁹,

which "Yachid" is even higher than "Echad" ⁷⁰,

especially with the power of the present Ushpizin –

"Echad was Avraham" and "Echad was the Baal Shem Tov".

In this is also included a lesson from today's Rambam study:

In today's lesson on the Laws of Mikvaot ⁷¹ the Rambam discusses the law of a spring. That a spring purifies even in any amount and even with flowing water ⁷² etc.,

without any restrictions of all undesirable things,

as discussed at length many times.

A condition of a spring is –

that it must be connected to its source ⁷³,

That specifically then it can purify from everything,

without restrictions.

From this we have the instruction of the

(Rambam, the)

"Guide for the Perplexed" until the end of all generations:

When one is "perplexed",

confused G-d forbid,

and has doubts whether they mean him,

whether they mean us,

whether they mean everyone,

and how will he be able to accomplish in the world,

and what will the world say about this –

They tell him,

that one goes with the powers of the Rebbes,

who have placed everyone in a manner of "from the outset, above",

And since the Rebbe goes with every chassid –

he does not let the chassid go down,

because the Rebbe –

"the Nasi is everything" ⁶⁵ –

is "from the outset, above",

in his beginning and in his end and in his middle,

and in his entire essence,

and there is no doubt about this in any other way!

This is also the lesson from today's Chumash study:

In today's lesson ⁷⁴ it discusses the blessing of Asher. Regarding the blessing of Asher

(by Yaakov *)

it says ⁷⁵ "from Asher, his bread is fat".

The nature of oil is –

that it permeates every thing ⁷⁶,

it penetrates every particular detail –

permeates men, women, and children. And from the aspect of the oil that has touched them –

they all become united into one "Hakhel".

And it adds that this "his bread is fat":

Even the bread which is an essential need for human sustenance,

the connection of soul in body –

is in a manner of "fat",

that it permeates the entire body,

it penetrates the entire existence of the person.

And the blessing of Asher includes all Jews –

"Now he speaks about the entire Jewish people". And this is the concept of "Gather the people, the men, the women, and the children" –

"the entire Jewish people".

This also has a connection to the festival of Sukkot

(the time of fulfillment of the mitzvah of Hakhel):

At the conclusion of the festival comes Shemini Atzeret,

and Shemini Atzeret is from the word shemen ⁷⁶ and oiliness,

the essence ⁷⁷

(as it is brought in Chassidic discourses).

And the concept of Shemini Atzeret is already included and receives power from the first night of Sukkot –

the opening of the festival of Sukkot,

as above.

And to add,

that in this concept of "Hakhel"

(which is accomplished through oil,

as emphasized on the first day of Sukkot)

is also included the power of the mitzvah of taking the Four Species which begins on the first day,

"And you shall take for yourselves on the first day etc." ⁷⁸:

The mitzvah of taking the Four Species consists of gathering and assembling the Four Species,

which correspond to the four types among Jews

(namely men, women, children, and the convert),

as it says in the Midrash ⁷⁹

(and mentioned above ⁸⁰),

and these are not four mitzvot,

but specifically one mitzvah,

as the Rambam elaborates ⁸¹. To the extent that in order to make a blessing on the etrog –

one must also have the other species,

including also the willows

(which are called "achvana" ⁸² because they grow in a marsh ⁸³),

and not that they are two willows,

rather they become one thing.

And the unity of the Four Species brings about unity in the entire world –

through the waving of the Four Species

(as they stand in unity)

to the four directions of the world and upward and downward. As it is also hinted in the word "Echad" –

that one reveals the Master of the world in the seven heavens and the earth and in the four directions of the world ⁸⁴.

The time for the mitzvah of taking the Four Species will only be at dawn,

and preferably at sunrise⁸⁵,

on the first day of Sukkot;

When one stands on the first night of Sukkot –

there is also a matter of unity,

by virtue of the mitzvah of dwelling in the sukkah which begins already at night,

And before this –

the mitzvah of making a sukkah,

which is also a mitzvah⁸⁶,

to the extent that there is an opinion⁸⁷ that one should recite the blessing of Shehecheyanu upon it. "But we do not recite Shehecheyanu at all at the time of making...

because we rely on the blessing of Shehecheyanu that we recite in the Kiddush of the day on the night of the festival etc."

(as the Alter Rebbe elaborates in Shulchan Aruch⁸⁸);

and the making of the sukkah is specifically before the festival.

And the concept of the sukkah –

which already exists at night

(and before this) –

is to gather and unite all Jews,

as our Sages said⁸⁹ "All Jews are fit to dwell in one sukkah",

even before its actual fulfillment.

And more generally –

one has the power for Hakhel from the entirety of the month of Tishrei:

Tishrei is the letters of "Reishit"⁹⁰

(from the verse⁹¹ "from the beginning (spelled without an aleph) of the year until the end of the year").

That is, in addition to that Tishrei is the beginning of the year,

and "in this month your deeds were fruitful"⁹² –

it is also the "Reishit" of the entire year,

for a head includes and unites within itself the vitality of all the limbs,

and from it is then drawn forth upon all the months of the year. As is known the teaching that the Nasi of our generation transmitted from the Alter Rebbe in the name of the Maggid in the name of the Baal Shem Tov⁹³ –

that from the month of Tishrei "the first of the months of the year"⁹⁴,

blessing is drawn forth upon all the months of the year.

And the main thing is the deed⁹⁵,

actual deed below ten handbreadths:

all these matters teach a Jew and give him strength to do the matter of "Hakhel",

beginning with gathering his own powers,

And then also to gather other Jews around him⁹⁶:

A father –

who is analogous to a "king" in his family –

should gather his family,

and likewise he should fulfill the matter of "Hakhel" in every place where he can influence –

where he is analogous to a "king",

And he should gather them all in a holy place,

analogous to the "Holy Temple" –

in "your gates",

"Great is Hashem and highly praised in the city of our God"⁹⁷,

for the true place of every Jew is in the "city of our God".

And simply

(as it was connected) –

that "Hakhel" is connected with "And they shall make Me a sanctuary and I will dwell in their midst"⁹⁸,

that every Jew should make a sanctuary from his place and his four cubits etc.

And "Hakhel" should fulfill in the Jews the matter of "to fear Hashem your God",

and in the language of the Rambam⁹⁹ "strengthening their hands in the true religion"

(as the Rambam's language in several places¹⁰⁰,

and as discussed above regarding this¹⁰¹),

and "truth" is also a matter of a single point that unifies all matters –

as is known¹⁰² that "truth" consists of the first letter

(alef)

the last letter

(tav)

and the middle of all letters

(mem),

which refers to "I am first and I am last and besides Me there is no God"¹⁰³,

connected with the coming into being of the world every moment¹⁰⁴ "all existences etc. only exist from the truth of His existence"¹⁰⁵.

It also includes "Hakhel" in the "service" of that day –

celebrating the Simchat Beit HaShoevah,

Until even in the public domain,

to the extent that one transforms it from a public domain and makes it a private domain for the Unique One of the world –

as preparation for the revelation of the Unique One of the world in the world,

"and your Teacher will no longer be hidden"¹⁰⁶.

And one may add to this –

by virtue of that this year is the year "Tismach"¹⁰⁷,

with both aspects in this –

both the language of command and the language of promise,

that you should be joyous and you will be joyous,

Until that joy breaks all boundaries¹⁰⁸ and measures and limitations. And this also reveals the delight that is higher than felt delight –

the unfelt delight¹⁰⁹.

Until it also becomes like the well-known acronym in "Tismach"¹⁰⁷ –

"It shall be a year of the freedom of Mashiach",

the year of the true and complete redemption through our righteous Mashiach.

And in addition to that which is drawn from above –

he also gives to Hashem through his joy –

for "You yearn for the work of Your hands"¹¹⁰,

specifically a Jew as a soul in a body,

for whose sake the entire world was created,

and he brings the entire world to its perfection.

Therefore the public domain asks of him that he should dance there,

and he fulfills its request and goes to dance there,

until he makes of it a private domain for the Unique One of the world.

And this hastens even more that one should merit to celebrate Hakhel on this Sukkot in the third Beis HaMikdash,

"the Sanctuary, Hashem, which Your hands established"¹¹¹,

and we will hear the reading of the portions by King Moshiach.

And before this –

in the last moments of exile –

let each one make "Hakhel" in his place.

And immediately and at once let there be Hakhel in its simple sense,

and out of joy and goodness of heart,

immediately and at once literally,

and not later even for the blink of an eye.

We begin with a blessing¹ –

a joyous Yom Tov,

and as it is stated in Yalkut Shimoni²

(as mentioned earlier³)

that regarding Sukkot it is stated three times "joy",

more than is stated regarding the other Festivals for joy.

And from the joy of Sukkot, joy is drawn forth for the entire year –

that there should be a blessed year and a joyous year.

And when one will be joyous, one will not need to push,

and demonstrate that one is stronger than the other in physicality and can seize his place,

unlike when it comes to learning –

he cannot...

May it be His will that one speak only good and joyous matters,

until speaking three times,

for after three times it becomes a chazakah⁴,

this gives further strength to be drawn forth for the entire year.

And especially a joy connected with hospitality,

with a pleasant countenance –

as this is in the sukkah where one practices hospitality in its simple sense.

Which is connected with the ushpizin of this night –

Avraham and the Baal Shem Tov⁵:

The main occupation of Avraham Avinu was in hospitality⁶ to all who passed by,

men, women, and children,

and he did this with a pleasant countenance.

And likewise the Baal Shem Tov was a bestower of kindness and influenced all Jews⁷,

men, women, and children,

and even to non-Jews⁸

[in the manner of at the giving of the Torah to Jews –

the Seven Noachide Laws⁹ were also given],

and with a pleasant countenance.

The lesson from this for everyone is –

that one must know that the true Master of the house and true host is the One Above,

and we are all His guests,

for He "sustains and provides for all",

with His full, open, holy, and broad hand

(as we say in Birkas HaMazon),

and He gives it with a pleasant countenance and a smiling face to all.

And especially when one comes from the month of Elul,

when the One Above is like a "king in the field",

who receives everyone with a pleasant countenance and a smiling face to all¹⁰,

all the more so in the month of Tishrei,

and Sukkot –

when all matters that were previously "hidden" come out in revelation "for the day of our festival".

And from this Jews also learn –

that they should be hosts,

and with a pleasant countenance,

as it was with Avraham and the Baal Shem Tov.

And in a certain manner –

as is discussed in today's Chumash lesson regarding the blessing of Asher,

that from the prince of the tribe of Asher one receives the power for "Asher is rich in bread". And simply –

that since it is Yom Tov,

one must make a festive meal,

with tasty food and drink –

"rich in bread".

Therefore, fortunate is the portion of everyone who engages in hospitality,

and especially with a pleasant countenance.

And certainly every guest must be grateful and thank the host.

But together with this, one must primarily remember –

that the One Above is the true host and all people are His guests who are in the house of the Holy One, blessed be He¹¹,

which is the explanation of the Sages' statement¹² "Hospitality is greater than receiving the Divine Presence",

and therefore the host must thank the guest for the merit that he gave him to be able to engage in hospitality which is greater than "receiving the Divine Presence".

And when each one returns to his place,

each man under his vine and under his fig tree¹³ –

let each one learn from this that he should be a host,

and with a pleasant countenance,

and give with his hand

(of the person)

the full, open, etc.

(in the manner that the One Above does it).

And all the more so to engage in the mitzvah of tzedakah,

which is a general mitzvah that includes hospitality.

And particularly in this year, which brings the matter of the year of Hakhel –

this is even more a fitting time to gather Jews,

as discussed above, that each one should gather other Jews –

men should gather men,

women should gather women,

and children should gather children,

and bring them into a holy place,

a place that is permeated with Judaism,

Beginning with making each of his four cubits and possessions etc. –

a Sanctuary for Hashem,

"And they shall make Me a Sanctuary and I will dwell in their midst"¹⁴,

And speak with them

(without pushing,

and as stated, specifically briefly)

and effect the matter of "You shall fear Hashem your God and keep to do all the words of this Torah"¹⁵,

including the commandments of charity and hospitality,

and all the more so –

the matter of prayer,

which is connected to "You shall fear Hashem your God",

And making the entire world recognize that the Supreme One is the true Master of the entire world,

and He is "He who sustains and provides for all".

Until this will be a close preparation for the commandment of Hakhel in its simple sense,

that we all and you all and all Jews will hear the reading of the Torah portions from the King Moshiach,

in the third Holy Temple,

"the Sanctuary, Hashem, which Your hands established"¹⁶.

And then all the matters of the days of Moshiach will be fulfilled,

and in general –

unlimited expansion and broadening in all matters, and this comes down below ten handbreadths,

and speedily, in our very own days.

A good Yom Tov,

a joyous meal,

and eternal joy upon their heads¹⁷.