English translation — שיחת ליל א' דחג הסוכות ה'תשמייט - להאורחים שיחיו, בעת ביקורו בסוכה

We begin with a blessing¹,

and as discussed earlier²,

according to what is stated in the Yalkut³ that "three rejoicings are written regarding the festival" — therefore the opening blessing must be three times:

"Good Yom Tov,

Good Yom Tov,

Good Yom Tov".

And since our Sages, of blessed memory, say⁴ that "three times establishes a chazakah",

the blessing brings about a strength and permanence

(strength)

in the joy,

which gives the ability to continue the joy throughout all the days of the festival of Sukkos,

until the joy of Shemini Atzeres and Simchas Torah,

when the joy is with greater strength and might,

beyond all measure and limitation.

And afterwards the joy is drawn down throughout the entire year. And especially in this year,

which is a leap year,

which is called⁵ "a complete year",

because in this year the course of the moon is equalized with the course of the sun,

to the extent that in a "complete year" there are more days than in a solar year.

And it can be said that this is in the manner and likeness of the future to come,

when it will be "a female shall surround a man"⁶.

This also alludes to the superiority of the Jewish people

(who are "similar to the moon"⁷)

in the future to come,

when they will be in a most elevated state and condition,

even higher than in the time of the Second Temple,

or the First Temple,

and even higher than the time of Moshe Rabbeinu,

including also the time of the Giving of the Torah — as understood from what is stated in Tanya — regarding the perfection in the future to come⁸ — that "there was already in the world something similar to this at the time of the Giving of the Torah",

meaning that the state and condition at the Giving of the Torah was only a "likeness" of the state and condition and perfection of the future to come.

In addition to this, that in the future to come everything will be in an eternal manner,

and in this itself — in a manner of increasing and going.

In all this itself — there is even more when one is together with guests:

Sukkos in general is connected with guests,

because one of the primary matters of Sukkos is the "Ushpizin"

(who are guests),

both the Ushpizin of the Zohar⁹ — Avraham Avinu,

Yitzchak Avinu,

Yaakov Avinu,

Moshe Rabbeinu,

Aharon Kohen Gadol,

Yosef HaTzaddik,

and Dovid Melech HaMoshiach,

and also the Chassidic Ushpizin¹⁰ — 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 the "gatherer of all the camps"¹¹ — the Nasi of our generation,

His Holiness, my father-in-law, the Rebbe,

who is the Ushpiz of Shemini Atzeres

(when all the matters of Sukkos are absorbed into an inner dimension¹²),

which corresponds to Yosef¹³

(his first name).

And as has been discussed many times,

that the Ushpizin of the Zohar and the Chassidic Ushpizin are one thing,

and they all stand together in the same sukkah

(and note from what is found in halachah regarding Birkas HaMazon after a meal — including also the meal in the sukkah — that one blesses for all of them¹⁴).

From this it is understood,

that when one is in the sukkah together with guests,

and in the place where they eat the Yom Tov meal etc. — the matters of the Ushpizin are most emphasized. And these Ushpizin are such "guests" who teach and show the way to the "householders".

And the revelation of the Ushpizin pertains to every single one of Israel,

"the men, the women, and the children"¹⁵.

And in the manner of hospitality in its simple sense — it pertains to each and every one equally,

men, women, and children,

and likewise the preparations for the meal,

which pertain to everyone equally — so too regarding the Ushpizin,

that their revelation pertains to each one equally — not only in the sukkah during the meal,

but even in the preparations for the meal!

And although only the souls come

(as it is said that the revelation comes to each one)

— nevertheless,

since we are speaking about the souls of tzaddikim,

this is revealed and affects everyone who desires!

May it be His will,

that we should merit to see the Ushpizin as they are souls in bodies,

when the prophecy "Awake and sing, you who dwell in the dust"¹⁶ will be fulfilled,

and all these Ushpizin — Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and Dovid,

and certainly the Chassidic Ushpizin

(or conversely — the Chassidic and certainly the Zohar's Ushpizin)

— the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab) of blessed memory,

and the Nasi of our generation, His Holiness, my father-in-law, the Rebbe, at their head,

in the true and complete redemption through Moshiach Tzidkeinu,

and may it not be delayed even for a moment¹⁷.

That even on the first day of Sukkos the redemption should come immediately and at once,

and as mentioned earlier¹⁸ that Sukkos is connected with the redemption,

because in the haftarah of the first day of Sukkos it speaks about the redemption.

And may the Almighty help that the redemption should come even before the recitation of the haftarah,

and consequently we will immediately see how "Awake and sing, you who dwell in the dust",

because tzaddikim

("and your people are all tzaddikim"¹⁹)

rise to life immediately, as it states in the Zohar²⁰.

And immediately and at once, we draw down the joy of Simchas Beis HaShoevah

(which is in a manner of strength and vigor as mentioned earlier)

into the Holy Land,

to Yerushalayim, the holy city, and to the Beis HaMikdash,

with a joy that is beyond measure and limitation.