1

Today's Farbrengen, taking place on the 13th of Tishrei, is connected to the Hilulo (day of passing -- yahrzeit) of the Rebbe Maharash.

The Zohar teaches: "Each day performed its own work" (Zohar III 94b). This means that each day brings a new Divine service, uniquely suited to that day. At the same time the Talmud states:

Of all that the Holy One blessed be He created in His world, he did not create a single thing without purpose.

(Shabbos 77b)

and similarly:

All that the Holy One, Blessed be He created in His world...He created solely for his glory. (Avos 6:11)

Thus, everything in existence, including every day, has a purpose in connection with the Divine service of giving honor to the Holy One blessed be He. What then is the special purpose and the unique "work" of the 13th of Tishrei, the Hilulo day of the Rebbe Maharash.

In discussing the unique work of each day we should keep in mind that days may be grouped in several categories:

1. Meritorious days.

2. Average days -- no special qualities.

3. Negative days -- on such days the emphasis is on converting them into days of grace by neutralizing the negativity and thereby evoking greater light out of darkness and greater wisdom out of foolishness.

In the case of an Hilulo day, it is the day of passing of a Tzaddik -- a negative aspect -- but at the same time on the Hilulo day we find the loftiest aspects, for the negative is transformed to the meritorious side, thereby attaining greater quality.

This would be analogous to the Divine service of the righteous relative to the Divine service of Baalei Teshuvah -- penitents -- and the combination of both.

The Tzaddik serves G-d on the level of holiness similar to a meritorious day. The Baal Teshuvah converts the negative to the positive like those days which transform the negative to good, attaining a loftier state. There is yet a third possibility -- the combination of those two conditions. To "return the righteous to repentance," for even the Tzaddik may attain the lofty state of Teshuvah.

With this introduction in mind let us analyze the "work" of this day and how it applies to the theme of the Rebbe Maharash as well as how it fits into this period between Yom Kippur and Sukkos.

Let us first attempt an analysis of the two categories of Tzaddik (righteous) and Baal Teshuvah (penitent -- returnee) and in what manner the two conditions may be combined.

A Tzaddik has no contact with undesirable things. Right from the outset his Divine service follows a regular pattern, measured, and of predictable scope, similar to the service of the "daily burnt offerings according to their order" (see Siddur).

Different is the Baal Teshuvah. Having initially been involved in sinful pursuits and then having transformed himself to the realm of good, his Divine service put into motion a pattern of super activity and innovativeness, analogous to the additional "musaf offerings according to their rule" (See Siddur). The Baal Teshuvah has undertaken the measured and systematic activities of the Tzaddik and has superimposed the additional, stronger and more intense Divine service congruent to his consciousness and conscience.

Careful observation will reveal that the momentum and upward mobility of Baalei Teshuvah are really incomparably greater than the steady advance of the Tzaddikim, raising them to levels not comparable to their previous position and condition, and not normally attainable. "They stride from strength to strength -- to appear before the L-rd in Tzion." (Tehillim 84:8) Their acceleration brings them to reach the essence of G-dliness.

Now, Tzaddikim also ascend to greater levels of holiness, but each step is relative to the previous level. The Baal Teshuvah however, can make the quantum leap.

Here, however, we come to the Kabbalistic principle of "Bringing the righteous back to Teshuvah." In the Tzaddik's regular rate of ascent we must introduce the supercharge of Teshuvah and effect the "musaf offerings."

Chassidic philosophy compares this to the pure unity of "one," vis-a-vis the compounded unity of "three," which allowed the initial opposition and then overcame it. The Baal Teshuvah had to convert the evil to good, he did it by conjuring up the infinite powers of his soul -- but he had to deal with a real existence of evil.

A higher state may be reached when the Tzaddik, who never allowed room for evil, awakens in himself the infinite power of his soul without having to deal with actual evil. The "regular" offerings are now superseded by the "musaf" offerings.

Ideally the ultimate goal of all our actions and Divine service in the world is to tap and reveal that infinite force in the measured and finite worldly existence. The world is complete but finite, while man has the role of improving the world -- to bring and reveal the infinite, in a constructive way, in the structured and measured existence.

The Midrash states:

Seven things came before the creation of the world ...Teshuvah. (Bereishis Rabbah 1:4)

By stating "came before the world," it implies that they have a connection to the world, albeit, prior and preparatory.

Well, if Teshuvah came before the world clearly the world has the potential to be upgraded by the infinite infusion of Teshuvah.

If you had wondered how the finite corporeality can absorb and conform to the infinite, the answer is that G-d prefaced the creation of Teshuvah to the creation of the world -- so that the potential is there is for Teshuvah to do its work!

Since the act of bringing Tzaddikim to Teshuvah is an expression of the ultimate goal of existence, it is obviously associated with the ultimate salvation of Moshiach and the building of the Third Bais Hamikdosh -- the final and complete redemption.

This symbiosis of the two patterns of Tzaddik and Baal Teshuvah finds emphasis during Tishrei. Chassidus explains on the one hand, that Tishrei represents the Divine service of Teshuvah, and at the same time, being the anniversary of the creation of the world, it represents the natural sequence and normal advancement -- similar to the Tzaddik. Herein lies the secret -- Tishrei represents both the finite state of Tzaddik as well as the Divine service of the Tzaddik as he advances to the infinite state of Baal Teshuvah.

In this period which bridges Yom Kippur to Sukkos this comes to the fore. Yom Kippur of course is the day of Teshuvah -- atonement and forgiveness. Sukkos is also associated with Teshuvah and forgiveness. As the Midrash states:

...When the people of Israel go forth from the presence of the Holy One, Blessed be He, bearing their palm branches and their citrons in their hands we know that it is Israel who are victorious, that they were successful in the judgment and that their iniquities were pardoned....

(Vayikra Rabbah 30:2)

With both of these aspects of Teshuvah in the month of Tishrei, when the world was created according to its natural law, they add the aspect of the Musaf offering to the principal approach of "regular burnt offerings," the infinite in the finite.

This may be understood in a more specific sense.

Having been afforded complete forgiveness and pardon by G-d on Yom Kippur, Moshe then brought the Second Tablets to the Jewish people. The Second Tablets introduced a new and loftier aspect of Torah study. The Midrash states it thusly:

G-d reassured him saying: "Do not grieve about the first Tablets. They only contained the Ten Commandments, but in the two tablets I am about to give you now, there will also be Laws, Midrash and Haggados." That is the meaning of "and that He would tell you the secrets of wisdom," that "sound wisdom is double (manifold)" (Iyov 11:6). (Shemos Rabbah 46:1)

Thus, Yom Kippur brought us the Second Tablets which brought with then the infinite wisdom implicit in the Decalogue. Even moreso, it gave every Jew the potential to deduce and "innovate" new ideas in Torah, as the Zohar teaches:

It behooves man...to strive to make progress in it daily.

(Zohar I p. 12b)

And although the Torah is ageless and changeless -- nevertheless man makes "progress in Torah." This signifies a coalescence of the finite (in this case, changeless) and infinite -- "progress."

The Hilulo of a Tzaddik also accentuates this point. It is at the time of death that the Tzaddik reaches the epitome of his worldly existence.

And the spirit returns to G-d who gave it. (Koheles 12:7)

The soul returns to its source and root in a manner of absolute perfection. The physical life of the saintliest Tzaddik is merely a sojourn of descent. In that milieu the Tzaddik functions and accomplishes his goals till he reaches the day when his life is completed, and when he expires he attains a much loftier success -the infinite leap to the source. In a sense the act of dying is the final step of returning in the temporal life of the Tzaddik. Thus, the day of the Hilulo represents this coalescence of the finite and the infinite and they radiate and are revealed in the corporeal world.

Notwithstanding the infinite intensity and loftiness of the passing of the Tzaddik relative to his own soul, there is also an aspect which reveals itself in the human, corporeal realm, and from which we may gain instruction.

In describing the events surrounding the Hilulo of R. Shimon Bar Yochai, the Zohar relates that his students saw the bier rising, and being surrounded by fire. This was the physical manifestation of the lofty spiritual occurrence and it was visible to human beings!

In the case of each and every Tzaddik who passes away the lofty levels attained on that day will also be projected down to his students in a manner which they can absorb, and which will have a real influence on the material world.

Thus, on the day of the passing of a Tzaddik there is a unification of the pattern of Teshuvah with the pattern of the Tzaddik -- the infinite joins the finite.

In the case of the Rebbe Maharash we discover this coalescence even more clearly.

The Rebbe Maharash is knows for his adage:

People say that if one cannot go (overcome his problems and obstacles) from below, one must go from above. I say that from the start one should go from above (transcend and nullify all opposition).

(Likkutei Sichos -- eng. ed. Vol II p. 30)

Going "above" and over indicates an approach above limitations and restrictions, leaping in an incomparable way. This is similar to the Musaf offerings.

The normal procedure is to start by going from below, in a measured and regulated manner and only if that approach fails must one opt for the "over and above" route. The Rebbe Maharash, however, changed that outlook. He said that right "from the start," in the initial stages of orderly Divine service, there must also be the infinity of going "above." All the special aspects of this day focus on this point: the month of Tishrei, the days between Yom Kippur and Sukkos, the day of the passing of a Tzaddik and the special aspect of the Hilulo of the Rebbe Maharash on the 13th of Tishrei.

How may this be applied in action, for: "Practice is the essential thing" (Avos 1:17)?

Essentially, a Jew must follow the approach of the "regular sacrifices" as well as the "additional offerings." And at the same time he must also combine the two, so that the "regular" takes on the form of the "additional."

More specifically.

The average person should be ready to do more than his usual measured activity. The "leaders and heads," who usually deal with spiritual and abstract matters, should put more emphasis on practical action.

Then, in the average person's activities the aspect of the infinite should be injected, and when dealing with abstract and unlimited principles and ideas -- they must also be drawn down and clothed in practical terms.

To clarify and exemplify this concept, let us consider several concrete illustrations in the area of a Jew's Divine service.

Take for example the mitzvah of Tzedakah, which is equivalent to all the other religious precepts (See B. Basra 9a).

Giving charity to a pauper, whether the sum is large or small, is a measured and limited act: a set amount of money is given to a needy person. If the sum is only a penny then the mitzvah is truly limited and restricted. Along with giving money to a poor person there is another aspect of the mitzvah of Tzedakah, to cheer up the mendicant. Hence the Rambam rules: "He showed...give with a friendly countenance and joyfully." (Laws of Gifts to the Poor 10:4 et. al.)

Here we are dealing with a spiritual quality touching upon a person's feelings and emotions. Hence the effect cannot be measured.

Consequently, you may give a penny, the epitome of limited benevolence, to a poor person and at the same time show a friendly countenance and joyfulness and introduce the loftiest level of immeasurable spiritual benevolence.

Now let us take the example of the mitzvah of sounding the Shofar (ram's horn) on Rosh Hashanah.

The Shofar blasts of Rosh Hashanah represent a lofty theme. The Gemara quotes the Holy One, Blessed be He who says: "Make Me king over you...by means of the Shofar." It is the Shofar blasts which esoterically arouse the desire for royalty from the innermost state of delight, way beyond any form of measure and limits. Yet, strangely enough, to reach that infinite state, you need Shofar blasts arranged in a set order and each blast must be of a certain duration and sequence, down to the minutest detail in the measurement of the various sounds of the Shofar.

Here we have a clear exemplum of a matter of lofty spirituality and infinite greatness which must be drawn down and precipitated in a measured and limited way.

It is important to keep clearly in mind the direct implication of the Rebbe Maharash's aphorism "from the start to go above," in relation to a person's Divine service and Torah study. All problems or obstacles to a Jew's Divine service must not be allowed to limit or restrict his full potential. Whether you are dealing with long-accepted limits, or the scope of your Torah study, or obstacles posed by external forces such as government or worldly restrictions -- when it comes to Torah study and Jewish life we must "go from above" and disregard the apparent obstacles.

This should also be the attitude in communal work on behalf of other Jews.

In his role as leader of Russian Jewry, the Rebbe Maharash on many occasions travelled to the capital city (of Russia) and there conferred with government officials and influential Jews in order to ease the plight of his brethren. On one such occasion he met with several devoted Jewish askanim (involved in communal affairs) and laid before them a plan of action how to deal with the pressing Jewish problems of the hour. In that particular case the work would have involved extreme difficulty and perhaps even self-sacrifice. Some of the communal leaders tried to disinvolve themselves when they realized the dangers involved.

When the Rebbe Maharash saw this attitude he reproached them: It is written:

If you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from some other place while you and your father's house will perish.

(Esther 4:14)

"So, too, in this case" concluded the Rebbe Maharash -- "it is certain that salvation will come to the Jewish people and if you refrain from lending assistance the relief and deliverance will come from somewhere else, but then you and your father's house will be lost -- you will forfeit your chance to have the benefit and merit of having helped other Jews."

The Rebbe Maharash demanded from others the same approach which he followed, "going from above."

And he indicated that in doing so you will be helping not only the other Jew but you will also bring good results for yourself. Having told those influential Jews that the job would get done without them should have assuaged their consciences -- but in fact his threat that they would lose out -- motivated them to roll up their sleeves and undertake the risks. For they realized that they would reap glorious benefits for their body and soul.

There is a subject presently which may be compared to this case. The mitzvah of hospitality. Taking in guests and providing them with all their needs for the holidays.

You may think that since there is a committee there is no need to care or worry about the needs of the guests. Here we may draw the lesson from the story of the Rebbe Maharash. True, all will be well and cared for. But you must still do your share -- so that you will bring benefit to your soul and your body!

On this day of the Hilulo of the Rebbe Maharash. We should undertake to increase all matters connected to the Rebbe Maharash. Studying his teachings and emulating his ways, especially "from the start to go above." Knowing that we have been assured success will certainly add to the momentum and enthusiasm and help you succeed.

Our involvement in all aspects connected with the Rebbe Maharash will speed the fulfillment of the promise: "Arise and sing you who dwell in the dust" with the coming of our righteous Moshiach and the true and complete redemption, speedily and truly in our time. In one day, one moment, in true reality.

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2

While the 13th of Tishrei always occurs between Yom Kippur and Sukkos, it does not always occur on the same day of the week or in the same Torah portion. When this day corresponds to Shabbos and the portion of Ha'azinu there must be additional aspects to be gleaned from this day under this setting.

The portion of Ha'azinu presents us with a very powerful message. Moshe's opening words of Ha'azinu are:

"Listen Heavens"!

Which emphasizes the combination of heavenly and earthly powers -- the heavenly powers descend and join the earth. While the earthly forces rise and are raised to the heavenly spheres. As we explained earlier this is a form of "from the start going above."

A more thoughtful look at Ha'azinu however will reveal a more profound concept with stronger overtones of "going from above."

The Sifri explains that Moshe was closer to heaven so he used the term "pay close attention" while to the earth he said: "listen" because he was farther from the earth. On the other hand the prophet Yeshayahu said "Listen heavens and earth pay heed," because he was farther from the heavens.

In Chassidic escathology Moshe stood on the level of Atzilus, the highest world of Emanation, while Yeshayah was only on the level of Beriah, the world of creation.

In reading Ha'azinu on the 13th of Tishrei, we get the clear message that for us we must not only raise the earth to the heavenly spheres but we must also put the heavens first -- as Moshe, we must also be closer to the heavens!

This is no mean task. If we review for a moment the status of Yeshayahu -- remember, the Talmud tells us of the highly advanced level of Torah study at the time of Yeshayah -- especially during the reign of King Chizkiyahu:

Search was made from Dan unto Beer Sheva, and no ignoramus was found, from Gabbath to Antipatra, and no boy or girl, man or woman was found who was not thoroughly versed in the Laws of tumah and taharah.

(Sanhedrin 94b)

This means that even the small children studied, knew and followed all the intricate details of the laws of Tumah and Taharah, quite an accomplishment! Yeshayah was the prophet, the messenger of G-d in such an advanced era, yet he could only reach the world of Beriah and spoke to the heavens from a distance.

Now consider this -- in the darkness of the golus -- the Previous Rebbe comes to us and teaches us the adage of the Rebbe Maharash and tells us that we "must go from above" and when it comes to Ha'azinu -- we must aim for Moshe's level, of speaking to the heavens closely! This is the height of going above, above!

And all this in our daily lives, in the corporeal world, in the time of the darkest golus: "L'chatchila Ariber!" When the Shabbos of Ha'azinu arrives and the portion is read in its entirety then the theme of the opening words also take on a greater sense of perfection and completeness.

At the close of Ha'azinu G-d tells Moshe to ascend Mount Nebo and see the land. The Great Maggid explained that in the word Nebo (N=50, Bo -- "in it") we know that at this point G-d gave Moshe the 50th gate of understanding, which was withheld from him previously.

Which teaches us an amazing lesson -- that no matter how great you are and no matter what level of perfection you attain it is only relative to your previous station, in one second more you must strive to rise again and not remain stagnant! Moshe had reached the apex of his life, it was the last day of his worldly existence, yet he strove and longed for the higher infinite perfection of the 50th gate of understanding -- if he had not attained that he would have considered his life still missing some-thing.

If the 50th gate was created "in the world" -- Moshe had to reach it. Without it his life would be imperfect. After carrying out the "regular offerings" we must also do the "additional sacrifices" and they must be approached as if they, too, were of the regular order.

Rashi tells us that when Moshe was told by G-d to ascend Mount Nebo:

In three places in Scripture the expression "In that self same day" is used.... Here too, regarding Moshe's death it states "In that self same day," because the children of Israel said... "If we notice him about to ascend the mountain, we will not let him do so -- the man who brought us out of Egypt...divided the Red sea...brought the Manna...made the well rise and gave us the Torah... we will not permit him to go!" Thereupon the Holy One, Blessed be He, said, "Behold I will bring him unto his resting place in the middle of the day."

(Rashi, Devorim 32:48)

Thus G-d's command to Moshe affected all the Jewish people. Especially as Tanya explains that every Jew has an aspect of Moshe's soul (see Tanya ch. 42).

Consequently, Moshe's Divine service on his last day on earth, including the paramount ascent embodied in Mount Nebo provide a lesson for all Jews.

One must always strive to advance in true progressive steps, to reach the state of "Pay heed heavens and listen earth," closer to heaven than to earth. At that point there is yet a greater condition climbing Mount Nebo -- the 50th gate. Yet, you must accomplish this in life with many good and healthy years just as the majority of those Jews present at the time G-d told Moshe to climb the mountain lived and inherited Eretz Yisroel.

Here we come to another subject, the great attachment of the Jewish people to their Nassi and leader. Actually Moshe had already prepared the people for the inevitable, he had shown Yeshoshua the respect due a leader, as Rashi explained:

It was a Shabbos of transmission of office, authority was taken from one and given to the other. Moshe appointed a meturgeman for Yehoshua that he should hold a public Halachic discourse during Moshe's lifetime.

(Rashi, Devorim 32:44)

So, part of Moshe's neshamah was transmitted to every Jew and his hand picked successor was ready, willing and able to carry on -- and was accepted by the people -- yet their love for Moshe was so great that they proclaimed "We will not let him go." They wanted him to accompany them into the Holy Land! This was the intensity of their attachment and love for the Nassi of their generation.

The lesson:

Our attachment to the Nassi of our generation must be so intense that we must strongly want that our Nassi will accompany us as a live body and soul to Eretz Yisroel, with the true and complete redemption through our righteous Moshiach.

What about the events of 5710 (the passing of the Previous Rebbe)? We will soon witness "awake and sing you that dwell in the dust." The Zohar says that the righteous and Nessi'im will rise immediately, and we also find in Talmud, that Moshe and Aharon will be present in the Third Bais Hamikdosh. This makes it clear that when Moshiach comes the righteous will rise form the dust immediately.

For those who wonder why we speak "wild things" there are two answers:

1 -- Since we live in "wild times," when darkness covers the world, we must speak "wild things."

2 -- These ideas are not so "wild," for every Jew recites in his daily prayers: "Speedily cause the scion of Dovid Your servant to flourish...for we hope for Your salvation every day."

Moreover, this is one of the 13 principles of our faith: "I believe with a perfect faith in the coming of Moshiach...I await his coming every day."

The Rambam tells us that one who does not long for Moshiach every day rejects the whole Torah.

So when we speak of Moshiach and the resurrection it is not so "wild" at all!

It is thus appropriate to awaken and energize the hope and longing for Moshiach. It has been brought to my attention that the Chida (R. Chaim Yosef Dovid Azulay) wrote about hoping for Moshiach in his book Midbar K'demos:

Even if the Jewish People only have the merit of hoping [for the redemption] ... they are worthy of being redeemed. And if you should say, "There were times that we hoped and expected the redemption to come and we were disappointed!" "Hope in the L-rd ... and hope in the L-rd" (Tehillim 27:14); although you have hoped ... if your supplications were not heard, you must still hope, again and again....

On the text of the Amidah: "Speedily cause the scion of David Your servant to flourish.... for we hope for Your salvation all day," you may ask: Why is our hope a reason for bringing Moshiach? If we are worthy, the redemption will come without our hopes, and if we are not worthy, will our hoping help?! But the explanation is: We must pray: "Please bring the scion of David ... and if You will say that we are truly not worthy, neverthe-less bring the redemption, because we hope for the salvation all day!" If we have the merit of sincere long-ing and striving, alone, we become worthy of being redeemed.

One need not defend the greatness of the Chida who was a definitive Posek in Halachah as well as an authority on the esoteric teachings of Torah.

Thus, Halacha rules that the hope and longing for Moshiach will bring the redemption. This should satisfy those who claim that in the past they have not seen this longing expressed in such a clear manner. Perhaps this is one of the sins (of omission) that prolong the golus.

Thus, one should not be stymied by anyone who scoffs and one should not debate this point -- rather this Halachic ruling should be publicized to show that there is a solid basis for the longing for and seeking of the advent of Moshiach.

All avenues that speed the redemption should be followed -- study the teaching of the Rebbe Maharash and follow his guidance in a manner of "L'chatchilah Ariber."

And we will certainly be redeemed and celebrate the holiday of Sukkos -- the Season of Our Rejoicing -- in our Holy Land, in Yerushalayim the Holy City, on the Holy Mount, in the Bais Hamikdosh.

1ST NIGHT OF SUKKOS, 5746

"You shall rejoice on your festival," (Devorim 16:14) is the commandment of the Torah concerning the holiday of Sukkos. It includes the independent concept of rejoicing, as well as the aspect of "festivals for rejoicing."

Among the festivals, Sukkos is singled out as the "Season of Our Rejoicing," while Pesach and Shavuos also are "festivals for rejoicing," but are called the "Season of Our Freedom" and the "Season of The Giving of Our Torah," respectively.

On Sukkos there is an additional emphasis on happiness in the evening, because that was the time of the celebration of "Simchas Bais Hashoevah," of which the Gemara tells us:

He who has not seen the rejoicing at the place of the water-drawing has never seen rejoicing in his life.

(Sukkah 51a)

Consequently, on this first night of Sukkos we should appreciate the great multiple joys of "festivals for rejoicing," plus the "Season of Our Rejoicing" and the "rejoicing at the place of the water-drawing," -- the apex of happiness.

It would appear from the language of the above quoted Mishnah, that once someone did see the "rejoicing at the place of the water-drawing" then he would be able to see true joy. The impact of the experience of the joy of "Bais Hashoevah" was so intense that it could sensitize him so that his previous observations of joy and his future experiences of joy would be enhanced.

This point is further emphasized by the use of the term "saw" -- for seeing something, even more than hearing something, establishes its veracity. So too, with the impact of happiness; seeing the rejoicing of the place of the water-drawing gives you the sensitivity to see and know joy for the rest of your life.

The joy of "Simchas Bais Hashoevah" was associated with the libation of water on the Altar in the Holy Temple during Sukkos, and although we no longer have the Bais Hamikdosh, we still can celebrate the joy of "Bais Hashoevah" in its fullness.

Regarding the sacrifices in the Temple our sages accept the principle that our prayers today serve as substitutes for the missed burnt offerings:

We will render the prayer of our lips in place of the sacrifice of bullocks.

(Hoshea 14:3 -- See Siddur, Morning Prayer)

Similarly, and even more so, in the joy of "Simchas Bais Hashoevah." After all, the animal sacrifices were independent creatures that were physically offered on the altar, while our joy is a personal, spiritual and emotional feeling and attribute. Now, if the physical sacrifices can be replaced by our prayers and it is considered as a legitimate replacement -- how much more so in the case of our joy of "Simchas Bais Hashoevah" and the rejoicing on Sukkos. It is just the same, and it means the same, as at the time of the Bais Hamikdosh!

In discussing the attribute of joy, we know that true happiness and exuberance is usually reached as a result of some new experience or revelation. Even sustained joy must constantly be nurtured by a continuous increase in benevolence or some other source of joy.

In Likkutei Torah the joy of the "Season of Our Rejoicing" is explained to mean the combination of the two joys, the supernal delight of "May the L-rd find delight in His works," (Tehillim 104:24) and the temporal joy of "The Jews should rejoice in their Maker." (Ibid 149:2) Chassidus explains the detailed meditation involved in evoking the true joy, and how through the teachings of the Baal Shem Tov -- that at every moment the Creator renews His creative force and gives us life -- we can appreciate the quality and newness of being created, human, Jewish and capable of fulfilling mitzvos, especially the "Season of Our Rejoicing" and "Simchas Bais Hashoevah."

This brings us to the special qualities of the first night of Sukkos, which acts as the "entrance" into the joys of Simchas Bais Hashoevah, and since one of the themes of joy is, that it breaches the walls of restriction, clearly the moment of "entrance" adds an additional expression of joy.

So let us look to the Torah section of the day and the Rambam portion and also connect it with the "Ushpizin -- the guests" of the Sukkah: Avraham, Yitzchok, Ya'akov, Yosef, Moshe, Aharon, Dovid as described in Zohar, as well as the Chassidic "guests" mentioned by the Previous Rebbe: the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Maharash and the Rashab.

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The "guests" of the first night of Sukkos are Avraham Avinu and the Baal Shem Tov.

The section of V'Zos HaBerachah which we study on the first day of Sukkos relates to us Moshe's words of blessing to the tribe of Levi and Binyamin -- [of course by extension this also applies to all the Jewish people]. To Levi the Torah says:

They shall teach Your law to Ya'akov and Your Torah to Yisroel. (Devorim 33:10)

The lesson for all the Jewish people is that we must all be involved in the Divine service of teaching the law (Torah) to Ya'akov and the Torah to Yisroel.

It is here that we find the association with today's "Ushpizin," Avraham Avinu and the Baal Shem Tov. The Torah tells us about Avraham.

I love (give special attention to) him, because he will command his children and his household after him, and they will keep G-d's way.... (Bereishis 18:19)

This is the same concept as teaching the law to Ya'akov.

Similarly the Baal Shem Tov put great effort into teaching all Jews, including the simple folk. He personally spent time with them and taught them to thank G-d and say "Boruch Hashem." Even his name, "Yisroel," conveyed his universal care and concern for all Jews, even those who could just barely be called by the name "Israelite."

Let us now study the blessing Moshe gave to Binyamin:

[G-d] protects him all day long and dwells among his slopes. (Ibid.:12)

Rashi explains that this refers to the Bais Hamikdosh which stood in the territory of Binyamin, hence G-d "overshadows" or "hovers" over Binyamin all the time; forever. Even when the city of Yerushalayim is in ruins the Shechinah dwells nowhere else!

We learn from this blessing the idea of eternity, that the holiness of certain places and times will never cease, "all day long -- forever."

When we take these two thoughts together, the blessing of Levi and Binyamin, we evolve the thought that our efforts of teaching G-d's Torah must be continuous and everlasting, which also connects us to the "Ushpizin," for they taught the way of G-d in an everlasting manner, so that when we walk in their path we become part of that eternal continuity.

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In today's Rambam section we learn about the Mitzvah to eat the meat of the Korban Pesach:

To eat the flesh of the Passover offering during the night of the fifteenth (of Nissan) is a positive commandment, for it is said: (Shemos 12:8) "And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs shall they eat it."

(Laws of Passover Offering 8:1)

The korban Pesach actually differs from all other sacrifices in this point. Whereas in the case of all other sacrifices, eating the meat is a detail of the general commandment to offer the sacrifice, in the case of the korban Pesach, eating the meat is the main aspect of the sacrifice and it is counted as a separate mitzvah.

We can find an explanation for this phenomenon, that the eating is primary in the case of the Passover sacrifice. The kor-ban Pesach expresses the freedom of the Jewish people. The bondage that they suffered was primarily physical, as the Torah relates:

The Egyptians started to make the Israelites do labor designated to break their bodies ... with harsh labor involving mortar and bricks as well as all kinds of work in the field. (Shemos 1:13,14)

Backbreaking work!

Consequently the exodus was a liberation from physical torture and had to reach the opposite extreme; they had to leave Egypt with great riches, silver and golden utensils and rich garments, etc.

In other words, at the time of the Exodus the Jews had to carry away physical riches from Egypt. In this manner they accomplished the transformation of darkness to light -- for the Egyptians gave the Jews the utensils of their own free will!

The Talmud goes on to relate that although the Jews would have been happy to leave with their bodies intact, G-d begged Moshe to tell the people to obtain all the gold and silver from the Egyptians, so that the promise made to Avraham would be fulfilled; that they would be enslaved and tortured, but would later leave with great riches! Thus the great wealth was an integral part of the Exodus.

Similarly, the korban Pesach also places the emphasis on the actual eating of the meat. Even more so, the Rambam explains that it must be roasted, because that is the manner in which royalty eats meat. So too the aspect of the "upraised hand" experienced at the exodus was expressed in the eating of the meat-roasted!

This may all be connected to Avraham Avinu and the Baal Shem Tov -- who both placed importance on simple physical matters. Avraham Avinu put a lot of work into caring for guests and wayfarers, giving food and drink even to people who seemed to be lowly Arabs. At the same time he even forced the angels to "eat" physical food out of courtesy to him.

The Baal Shem Tov, too, was constantly occupied with the needs of the simple people, and he always made a point of first being concerned with helping them in their physical needs and only then attending to their spiritual needs.

This point applies to us. The general goal of our Divine service is "to bring a revelation of the infinite Ein Sof into this physical world." (see Tanya ch. 37) We constantly strive for this during our years of toil throughout the golus; clearly this must take place in the physical dimension. Thus when we speak of "Simchas Bais Hashoevah" it cannot be a joy that is felt only in the emotions of the heart, and not only in the song of the lips, but it must also burst forth in the clapping of hands and dancing feet.

See how the Rambam describes it:

Others stamped their feet, slapped their thighs, clapped their hands, leaped [gyrated] and danced ... as it is said: King David leaping and dancing before the L-rd.

(Laws of the Palm Branch 8:13,15)

The physical conduct must influence the corporeal world -- the dancing must be in a public domain, in the common place -- so that the street itself should pulsate with dance and even the nations of the world should see:

All the nations of the world will realize that G-d's Name is associated with you and they will be in awe of you.

(Devorim 28:10)

Go out and rejoice and dance with the joy of "Simchas Bais Hashoevah," take the energy from the House of Prayer and Study and draw it into the street in a greater measure than last year -- for there is a new revelation this year. In proportion to the increased joy will the coming of Moshiach be speeded up! So that we will merit to see King Dovid the Moshiach leap and dance before the L-rd in our Holy Land, in the Holy City Yerushalayim, in the Bais Hamikdosh, speedily and truly in our days.

We should start by saying "Good Yom Tov" three times, as the Gemara says: "That a presumption is established when it occurs three times." (B. Metzia 106b) No need to wait for me to say "Good Yom Tov," rather it should be said by everyone -- "In the multitude of people." (Mishlei 14:28) All of you together should proclaim "Good Yom Tov" three times. (The assembled promptly said "Good Yom Tov" three times.)

The Alter Rebbe said that when many Jews gather it engenders joy in the heavens. When Jews gather on the first night of Sukkos this joy is increased manifold. For tonight we have the joy of "festivals for rejoicing" plus the joy of the "Season of Our Rejoicing," and being it is at night we must add the joy of "Simchas Bais Hashoevah" of which the Gemara said, "He who has not seen the rejoicing of the place of the water-drawing has never seen rejoicing in his life." Thus our joy tonight should be much greater than anticipated and certainly the Holy One, Blessed Be He, has given everyone the means to feel that joy.

There is an additional degree of rejoicing when Jews gather together from distant places and have not seen each other for long periods of time -- or maybe have never met. Even the travails of the travel and the problems of the trip, or the inconvenience of the sojourn, are overshadowed by the joy of being united with loved ones. This intense happiness should be extended throughout the coming year.

Speaking of guests relates directly with the holiday of Sukkos -- which has its own "Ushpizin -- Guests," as mentioned in Zohar: Avraham, Yitzchok, Ya'akov, Moshe, Aharon, Yosef and Dovid the King Moshiach. There are also the Chassidic "Ushpizin": the Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Maharash, the Rashab -- and the "guest" of Shemini Atzeres, the Previous Rebbe.

The Sukkos "guests" visit every Sukkah, but their visit to a Sukkah which houses many people, who themselves are guests, is certainly more enjoyable for them, and consequently evokes a greater blessing from the Ushpizin for those who are in the Sukkah.

Tonight's "Ushpizin" are Avraham Avinu and the Baal Shem Tov. Avraham devoted his life to caring for guests, even when he saw lowly desert wanderers he ran towards them, invited them to his home and offered them food and drink. He even served them. All this was done with the friendliest of countenance, with joy and a glad heart, and when he saw they were satisfied it made him happy.

The Baal Shem Tov used to wander from village to village in the guise of a "guest." Wherever he went he raised the level of Jewish consciousness and when he was successful in encouraging Jewish observance and reaffirmed faith -- he was happy.

In today's Rambam section we learn the laws of the "Korban Pesach" in which we find the rule that no uncircumcised male may eat it, this is a connection with the "Covenant of Avraham."

The Rambam rules that if any of a man's sons or servants are not circumcised, he (the father) may also not offer the korban Pesach, or eat from it. (See laws of Passover Offering 5:5 and 9:9) This emphasizes the aspect of Ahavas Yisroel -- love, consideration and responsibility for all Jews -- the theme of the Baal Shem Tov. Your perfection depends first on the perfection of another! This idea of love for fellow Jews is also expressed in the hospitality of Avraham, just as the concept of unity is expressed in gathering many Jews in one Sukkah.

And may this unity bring us to the unity of being all together in the "Sukkah of Skin of the Leviathan." (cf. B. Basra 75a)

Our joy should pierce the restrictions of the golus. The singing and dancing should be in the public domain, so that all may see it, which will bring a sanctification of G-d's name among the nations and they will give more honor and assistance to the Jewish people in matters of livelihood, Yiddishkeit, Torah and mitzvos.

Increasing our joy in golus will also speed up our eventual rejoicing in the "Simchas Bais Hashoevah" in our Holy Land, in the Holy City of Yerushalayim and in the Bais Hamikdosh where, although it may appear to be crowded -- our hearts know that we bow down to G-d in comfort.

So may it be, that here in the last days of golus we should have G-d's blessings for children, length of life and sustenance, all with abundance. And then we will merit to leave the diaspora and go to our Holy Land, where everything will be in abundance and expanded. Simply, may Dovid, Melech Moshiach come and redeem us and we will merit to the "day of complete good" in a revealed way, physically and spiritually; the true and complete redemption through Dovid, Melech Moshiach, truly in our days.

Good Yom Tov, and may we hear good tidings always, at all times.