The holiday of Sukkos possesses a unique connection to happiness. The holidays are all referred to as "festivals for rejoicing." Pesach, however, is called "the season of our freedom" and Shavuos, "the season of the giving of our Torah," implying that they are characterized by services other than celebration. By referring to Sukkos as "the season of our rejoicing," we imply that celebration is the essential element of the festival. Thus, it includes within itself all the other festivals.
The majority of the days of the festival have already passed. Our Sages teach that, in certain regards, the majority of an entity is considered as the entire entity. Thus, it may be considered, at present, as if we possess the influence of the entire Sukkos holiday. The all-inclusive nature of the evening is further emphasized by the fact that it precedes directly before Hoshanah Rabbah, the day on which the entire Jewish people receive the record of their judgment and the decree for a good and sweet year in the year to come.
There are two unique aspects to this year. Firstly, Rosh HaShanah ("the head of the year") fell on Shabbos. This implies that the entire year will be characterized by a Shabbos-like quality. Also, this year is 5750 (Heh-Tav-Shin-Nun) which is an acronym[57] for the Hebrew words, ìëæÉ ÜÉÖ 'ëäÜ 'ëä, which means, "It will surely be a year of miracles." Surely, this will include the greatest miracle the coming of Moshiach.
This is further enhanced by the influence of the previous years, ê"ÄÖÜ, "the year of release," and çÄÖÜ, "the year of happiness." Happiness breaks down barriers, including the barriers of the natural order and prepares the world for "a year of miracles," including the ultimate miracle, the Messianic redemption.
The above can be related to the celebrations of Simchas Beis HaShoevah. Our rejoicing will "break down barriers" and reveal the true nature of every entity. Through this happiness, it will be revealed that "from the truth of His existence all entities came into being."
This is also connected to this week's Torah portion, V'zos HaBerachah, which literally means, "And this is the blessing." This wording implies the blessings are openly revealed to the point where one can point one's finger at them and say, "This is the blessing."
The Ushpizan associated with the present night -- Yosef and the Rebbe Maharash -- are united by a common factor, the approach of L'chatchilah Ariber. This is reflected in the name Yosef which means, "May he add." Generally, one follows a pattern of service that is limited by the natural order and, from time to time, makes additions upon it. The name Yosef implies that, even at the outset, one's service is characterized by additions.
This approach characterized the service of the Rebbe Maharash who said: "The world says: 'When you can't crawl under, you should climb over. I say: L'chatchilah Ariber -- At the outset, one should climb over.' "
This implies that the person recognizes the order of the world -- and does not negate it, because even according to Torah, there is room for such an approach -- nevertheless, because his own approach is permeated by Chassidus, he states, "I say: L'chatchilah Ariber -- At the outset, one should climb over."
We see this approach in the life of Yosef who "left prison to reign." Normally, there are many intermediate stages between the time a person leaves prison, returns to his previous position,[58] and then, rises to a higher rung. Yosef skipped all these intermediate stages and achieved a position of ultimate authority directly upon leaving prison.[59]
The name Yosef -- as implied by Rochel's prayer when naming Yosef, "May G-d add to me another son" -- is associated with the service of transforming an "other" -- one who is estranged -- into a "son." This also relates to the approach of L'chatchilah Ariber. One is not content with working with those who are already on the level of sons, but rather one sees "others" as being capable of similar service and works to help them realize this potential.
In Tanya, it is explained that this service of transforming darkness into light and bitterness into sweetness reveals the highest levels. Similarly, it is this service -- the service of Teshuvah -- which will lead to the Messianic redemption.[60]
This relates to the celebrations of Simchas Beis HaShoevah, for as explained above, the quality of happiness allows the inner essence of every particular entity to be revealed. Thus, it reveals that "from the truth of His existence all entities came into being," a realization that lies at the core of the Messianic redemption.
May we proceed from the celebrations of Simchas Beis HaShoevah here to the celebration of Simchas Beis HaShoevah in the city of Jerusalem, in the Messianic Beis HaMikdash. May it be now, on this present night.
{Afterwards, the Rebbe Shlita gave out money to be distributed to tzedakah and then, gave out Lekach to those who had not received it previously}.
Notes:
- (Back to text) The concept of using the letters of a word as an acronym to teach different concepts is accepted within Torah. Indeed, Halachos (Torah law) are sometimes developed through such a process.
- (Back to text) This concept is reflected in halachah. We find that just as a person who recovers after sickness does not recite Bircas HaGomel until he recovers completely, a person who is released from prison does not recite this blessing until he returns home. Thus, when the Previous Rebbe was released from exile in Kostrama, he did not recite this blessing until he returned to his home in Leningrad.
- (Back to text) Homiletically, we can see a parallel to this process in our daily lives. Sleep can be considered as a parallel to imprisonment, for then, a person cannot exercise complete control over his behavior. When he awakens, he "leaves prison" and "reigns" over the world by proclaiming Modeh Ani.
- (Back to text) This is also connected with the study of P'nimiyus HaTorah which motivates a Jew to Teshuvah. Significantly, the Zohar, the essential text of P'nimiyus HaTorah whose study will enable the Jews "to be redeemed from exile with mercy" is written primarily in Aramaic, emphasizing how a secular language can be transformed into a means of revealing the highest spiritual truths.
5th Night of Sukkos, 5750