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[The Rebbe Shlita said "Good Yom Tov" three times and all the assembled responded. He then started the song "Vesamachta Bechagecha."]

The subject of "Simchas Bais Hashoevah" is mainly related to dancing and singing, yet there is room for discussion of Simchas Bais Hashoevah also, since we find in the Gemara regarding the activities of "Simchas Bais Hashoevah:

Some of them used to say, "Happy our youth that has not disgraced our old age...." and some of them used to say ... "Happy our old age which has atoned for our youth...." The former and the latter, however, said "Happy he who has not sinned." (Sukkah 53a)

Thus, there is also a need for scholarly discussion.

In observance of Simchas Bais Hashoevah, Chabad Chassidim would traditionally gather for a farbrengen, where words of Torah would be discussed and the inspiring talks would lead to song and dance. Among Polish Chassidim, for example, the joy of Simchas Bais Hashoevah would be expressed solely through singing and dancing.

In recent years, we too have been placing more emphasis on actual singing and dancing in our Simchas Bais Hashoevah festivities. There are several reasons for this. We want to effect greater unity among different circles of the Jewish people. How better to accomplish this than by introducing more music and revelry (without minimizing the original emphasis).

The Gemara notes on the verse:

All that are homeborn shall dwell in Sukkos,

(Vayikra 23:42)

this indicates that one of the themes of Sukkos is the unity of the Jewish people.

There may even be a common aspect to the particular intellectual way of Chabad, with the actual dancing and singing. True understanding must penetrate the entire being of the person -- even his heels must be affected by his knowledge. Similarly, in dancing a person raises and lowers his feet with the intention of raising them again, next step, just a bit higher.

Likewise, the goal of learning is to enlighten also the public domain -- and the dancing has also been taking place out in the street -- to the point that the nations also help us and join us (by providing police protection, etc.).

Appropriately, we find in the Haftorah of the first day of Sukkos:

And it will be that all who survive from the nations who came against Yerushalayim will go up year after year to bow down to the King, the L-rd of hosts, and to celebrate the Festival of Sukkos. (Zechariah 14:16)

The prophet goes on to speak of the evil that will befall those who do not celebrate the holiday of Sukkos. From the converse of which we may deduce that the reward for those who do celebrate Sukkos will be very great. This is analogous to the non-Jews who today assist and join us in our celebration of Simchas Bais Hashoevah.

We may even say that this is a preparatory state for the ultimate promise:

For then will I turn to the people a pure language, that they may all call upon the name of the L-rd to serve Him with one consent. (Tzephaniah 3:9)

For us it is surely an auspicious happening. For although G-d chose us from among the nations and in that sense we are beyond comparison, yet we say in the prayer of Yom Tov:

You have raised us above all tongues, (Siddur)

even in those areas where we can be compared, G-d has raised us above all other nations.

The rejoicing at the place of the water-drawing (Simchas Bais Hashoevah) represents a common factor of all the days of Sukkos -- yet each day is different and each day must bring an increase in joy.

Actually there is joy in our Divine service all year round; "I was created to serve my Maker," and it must be done with joy. This joy can and should increase with the passing of time. As one moves in his Divine service "from strength to strength ..." there is additional joy, to the point of coming close to G-d, as the verse concludes: "to appear before G-d in Zion." (Tehillim 84:8) This represents the joy of the rest of the year; on Sukkos it is magnified. The aspect of Jewish unity is related to dwelling together in a Sukkah. In relation to this aspect the Sukkah introduces the unity in a transcendental manner while the Lulov and Esrog effect the permeative immanence.

Similarly, the Simchas Bais Hashoevah emphasizes the unity of the Jewish people, for although there were different forms of participation, the bottom line was that everyone participated; there was true unity.

"To appear before G-d ..." is also an aspect of Aliyah Leregel -- actually going to Yerushalayim -- which is also a mitzvah of Sukkos. Thus when we speak of the joy of a person's Divine service all year round and then we come to Sukkos, the Season of Our Rejoicing, and the time of Simchas Bais Hashoevah, we can see the intensification of all the aspects of joy of the entire year. Especially since the joy of Simchas Bais Hashoevah gives us the sensitivity to appreciate and evaluate all aspects of joy, all year, as the Mishnah says:

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

(Sukkah 51a)

Hence, we can appreciate the lofty quality of Simchas Bais Hashoevah as it expresses the joy of Sukkos, and the joy of the place of the water-drawing, in their fullness -- greater than all year.

Similarly, each day of Sukkos we must advance in the joy of Simchas Bais Hashoevah and since tonight is the second night of Sukkos that increase must begin tonight to rise above the strength of the joyousness of the first night and increase the joy of Simchas Bais Hashoevah.

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Tonight's Simchas Bais Hashoevah is connected with tonight's "Ushpizin -- guests." According to the Zohar the guests of the Sukkah are: Avraham, Yitzchok, Ya'akov, Yosef, Moshe, Aharon and Dovid and the Chassidic "Ushpizin" are: 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 is the Previous Rebbe.]

Tonight being the second night, the primary "Ushpizin" are Yitzchok Avinu and the Great Maggid. Of course all the other Sukkah guests also join us, but these two are first.

We will also find a connection between these Ushpizin and the Chumash section and Rambam section that we study today.

In the past, the common theme of Yitzchok Avinu and the Maggid has been described as expressed in the verse:

Do not leave your place. (Koheles 10:4)

This would apply to Yitzchok, for we know that he never left Eretz Yisroel.

The Maggid also was unique in the fact that during the years of his leadership he never left his city to travel anywhere. All of the other Chassidic Ushpizin did travel -- but we have no record of the Maggid ever leaving his home in Mezritch, from the time he assumed the mantle of leadership until his death.

The stories of the travels of the other Chassidic Ushpizin, in many instances, were transmitted to us as part of the legacy and history of Chassidus. In fact, many of the Ma'amarim which were taught when the Rebbe was away from home, or in transit, were later transcribed and the place where the Ma'amar was spoken was specifically noted in the heading of the Ma'amar. In the case of the Alter Rebbe we have the Ma'amarim said in Liyozna, Vitebsk, etc. Similarly it was so with the later Rebbeim, and when no place was mentioned it was known to have been said in Lubavitch.

Just as we may learn from the travels of the other Ushpizin, so may we learn from the fact that the Maggid did not travel. In this respect he was similar to Yitzchok.

What is the lesson in our Divine service to our Maker. One must be very careful when he is involved in carrying out spiritual duties or in fulfilling his religious responsibilities, that he should not abruptly leave one commitment to undertake something else. Depending on the condition and the time, he must remember that his dedication to the job is of primary importance -- not to jump from one responsibility, even to undertake an admittedly equally important new task. "Do not leave your place," remember that you must honestly measure where you should place your effort. This is especially true when it comes to aspects of Divine service connected to certain times of the year. Then, certainly those responsibilities must take precedence -- they cannot be done later -- and everything else must be put aside.

The Rambam section also relates to this:

He who eats of the Passover offering may eat of it only in one company. Nothing of it may be carried forth from the company in which he eats ... from one company to another.... (Laws of Passover Offering 9:1)

This law holds true even:

If two companies eat in a single room. (Ibid. 9:3)

This is the rule -- do not leave your place. Here we have a connection also with the concept of all Jews being in one Sukkah.

When we interrelate these ideas it appears as follows: Even when you are united in the enveloping unity of one Sukkah, or one house, still, if you have your specific job, because you are part of one particular company, you may not jump from one group to another, and from one responsibility to another.

The first chapter of the Laws of Festival Offerings of Rambam is also part of today's learning section. It discusses the mitzvah of Aliyah Leregel. Chassidus explains that the spiritual symbolism of Aliyah Leregel is the inner spiritual prostration -- the self-nullification and bittul which is another aspect of knowing and staying in one's place!

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Now let us see how this theme relates to the content of today's Chumash portion which deals with the blessing to Yosef. Superficially we may make an immediate observation. Today's Chumash section deals only with Yosef, every other section of the parshah deals with more than one tribe. This uniqueness reminds us again of the idea of sticking to one job when you have the responsibility, and not going from one "tribe" to another.

Now, what is Yosef's blessing? It begins, "His land is a blessing of G-d," and goes on to speak in superlatives and exquisite metaphors: a monumental abundance, which includes the gamut of all existence, from the "dew of Heaven" the highest level, to the depths of the "Tehom" the nethermost place.

Chassidus explains that the endowment of monumental blessing, of supreme benevolence, stems from Yitzchok -- not Avraham, not Ya'akov, not even Moshe generated such blessing -- only Yitzchok, for "the source and the substance of the great blessings are drawn down to the world by Yitzchok." If we find that Moshe promises such extreme benevolence to one tribe it is clearly in association with Yitzchok. Hence, the connection between Yosef, the beneficiary of these momentous blessings, and Yitzchok (today's Ushpizin).

There is a Chassidic discourse of the Maggid which deals with the last blessing to Yosef: "His glory is like a first born ox and his horns are the horns of aurochs." (Ibid. 33:17)

The Maggid explains that the prayers of Rosh Hashanah and Sukkos evoke the mercies of the Avos, Avraham, Yitzchok and Ya'akov and it is through the efforts of Ya'akov that the powers of Yitzchok are drawn down as blessings.

In speaking of the future redemption the Maggid teaches that much emphasis is placed on Moshiach ben Yosef. The Shofar of Moshiach is also related to the ram of Yitzchok. The future redemption is also more closely related to Yitzchok as the Gemara relates that he will give the strongest argument for redemption. (See Shabbos 89b)

May it be G-d's will, that you will all increase in all your action along these lines and especially in the action of the joy of Simchas Bais Hashoevah -- more song, more clapping and dancing. And just as in the korban Pesach the women were included, so too, in this simchah women should also participate (in separate groups).

As we will increase the joy of Simchas Bais Hashoevah while we are still in the golus, so should we merit to celebrate the joy of the Simchas Bais Hashoevah in Sukkos, this year, in our Holy Land, the true place of the Jewish people, with the true and ultimate redemption.

And in our Holy Land we should be in the Holy City Yerushalayim in the Third Bais Hamikdosh where we will all see the revelation of G-dliness. May we leave the golus in unity and entirety -- and while still here may we merit to receive an abundance in physical and spiritual blessings.

More importantly, we should immediately merit the true and complete redemption, when the promise we read on the second day of Sukkos will come true, "The L-rd shall be king over the entire earth." And then: "It will be that all who survive from all the nations who came against Yerushalayim will go up, year after year, to bow down to the King, the L-rd of Hosts, and to celebrate the festival of Sukkos." With the coming of our righteous Moshiach, quickly and truly in our days.

3RD NIGHT OF SUKKOS, 5746

Every day of Sukkos has two aspects: the common general theme of the seven days of Sukkos, and the individual, unique theme of the particular day. On the third day of Sukkos we will discover that the individual theme is also related to the general theme; its unique aspect is also expressed by the whole holiday.

Pesach is the first of the "Sholosh Regalim," Shavuos is second, and Sukkos is the third holiday. This order is very precise because it will dictate a rule in Halachah.

The Gemara states:

And for festivals...the legal import of this rule is for determining when one who makes a vow transgresses the precept of "not delaying...." As it has been taught: Whether a man makes a vow...as soon as three festivals elapse [before he carries out his word] he transgresses the precept of "not delaying"...the three festivals must be in order, with Passover first. (Rosh Hashanah 4a)

Thus, the order that places Sukkos as the third holiday is very precise and exact.

Now, on the third day of the holiday this aspect of third is enhanced, for it is the "third of the third."

The third day also carries with it the theme of "chazakah":

A presumption (chazakah) is established only when it occurs three times. (B. Metzia 106b)

Thus, the holiday of Sukkos is firmly set and strengthened (the meaning of chazakah) with the onset of the third day.

This concept is connected with the Ushpizin, Sukkah guest, of the third day -- the Patriarch Ya'akov. Ya'akov was the third and "chosen" Patriarch. Chassidus explains that he "sweetened" the blessings of the severity of Yitzchok, which came from the kindness of Avraham and allowed the great benevolence stored therein to be bestowed on the world. He introduced the "strength" of the manifold blessings.

The number "three" also has a connection to a gathering of many Jews. "Three" indicates peace and unity. "One" has no adversary, "two" oppose each other and the third makes peace. This is true of the heavenly peace which G-d invokes upon the angels, Michael and Gavriel, as well as the peace of the three-member Bais Din which can make a definitive ruling in Halachah; only because there are three judges. When many Jews gather in unison we see that despite their differences they can be united. This is the power of three.

The special quality of the third day will also express itself in the Simchas Bais Hashoevah of the third night. Although each day of the holiday has a special emphasis, in each day, the different parts of the day evoke different aspects of Divine service. Traditionally, the time for Simchas Bais Hashoevah is at night, so that on the night of the third day of Sukkos the focus will be on the celebration of Simchas Bais Hashoevah. Being that this is the first night of Chol Hamoed it will present the first opportunity to use musical instruments, torches, etc., to enhance the festivities and increase the joy of Simchas Bais Hashoevah.

The theme of the third day of Sukkos will also enhance the general theme of all the festivals, which is "festivals for rejoicing." Sukkos, of course, is called the "Season of our Rejoicing" which is most effectively expressed during the Simchas Bais Hashoevah.

The third day of Sukkos is the first day of Chol Hamoed. There are differences between Yom Tov and Chol Hamoed, as expressed in Shulchan Aruch:

The two mitzvos of "honor" and "delight" (kovod and oneg) apply only on Yom Tov and not in Chol Hamoed, which is not referred to as a day of "holy assembly" (except regarding the sacrifices).

(Shulchan Aruch Harav, Laws of Yom Tov, 529:5)

Now, rejoicing, is specifically included:

The entire seven day period of Pesach and the eight day period of Sukkos as well as the holiday of Shavuos, everyone must be happy and glad of heart. (Ibid.:6)

The Alter Rebbe adds:

This rejoicing is a positive Biblical commandment as it is said: "You shall rejoice in your festival." (Ibid.)

Thus the mitzvah to rejoice during Chol Hamoed is by Scriptural injunction. But since there was some question as to its basis, and the sages had to reaffirm its importance and clarify its source, it attains a stronger position; as any law which was questioned and challenged and then vindicated. So, when we rejoice on the third day of Sukkos, which is the beginning of Chol Hamoed, we enhance the theme of joy which is the basis of all of the holidays.

This year brings with it particular qualities relative to this day. The fact that this year is a leap year is a very general aspect of the year. Yet, this "wholeness" of the year should affect all aspects of the year and especially the holidays.

Chassidus explains that each festival radiates spiritual life which carries till the next holiday. If so, the holiday of Sukkos generates the greatest force, for it must last a half year until Pesach. While from Pesach it only lasts to Shavuos and from Shavuos it must only reach to Sukkos.

Now, in a leap year the extra month is Adar I which adds another 30 days to the period between Sukkos and Pesach. If so, on Sukkos of a leap year there must be a much greater spiritual force generated to last a longer time.

Where specifically can we pinpoint the extra energy? In the Simchas Bais Hashoevah. The extra month will be Adar, the month of joy, therefore the extra strength must come from the joyous celebrations of Simchas Bais Hashoevah during Sukkos, which will radiate till the months of Adar I and II.

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This aspect, that a leap year is a "whole year" (13 months full) may be related to the "Ushpizin -- guest" of the third day, the Alter Rebbe. His name was Schneur Zalman, and it is known that he illuminated the world with the "two lights" (Shnei-or) of Torah (exoteric and esoteric). But the Alter Rebbe had a second name, "Zalman." Being a Yiddish name, it signifies the absolute descent and application of the influence of "Schneur"; the absolute unity of purpose, with action. This same idea is expressed by the term "whole year." Every aspect of time in this leap year is whole and complete in a uniform and unified manner.

These same thoughts will also express themselves through the Torah section assigned to this day. In today's Torah section we find:

And of Zevulun he said, "Rejoice, Zevulun in your going out; and Yissachar in your tents." (Devorim 33:18)

Rashi expounds:

Yissachar, be successful when you sit in your tents to study the Torah. (loc. cit.)

We find a similar reference in the portion of Vayechi when Ya'akov blessed Yissachar:

Yissachar bears the yoke of Torah like a strong donkey upon which may be placed a heavy load.

(Rashi, Bereishis 49:14)

Clearly the role and theme of Yissachar is Torah study. However we may understand that Zevulun shared that association with Torah. Rashi put it this way:

Zevulun and Yissachar entered into a partnership. Zevulun dwelt at the harbor of ships and went out in ships to trade; he made profit and used to provide food for Yissachar who stayed at home and occupied themselves with Torah. Consequently he mentioned Zevulun before Yissachar (although the latter was the elder) because Yissachar's knowledge of Torah was due to Zevulun.

(Rashi, loc. cit.)

In this arrangement Zevulun's business sorties were not for their own end, rather only as a means to provide for Yissachar's Torah. As the Shulchan Aruch actually rules, two people may agree that one person will study while the other will support him -- and the merit of the Torah will be divided. Moreover, it will be considered as if the business partner had actually studied the Torah.

So, both the blessings given to Zevulun as well as Yissachar revolve around the importance of Torah. We can relate this subject with today's Ushpizin -- Sukkah guests -- Ya'akov the Patriarch and the Alter Rebbe. Both had the theme of Torah!

In discussing the importance of Torah study begun with the blessing of Yissachar, in today's Torah portion, we see an advancement to a higher level in Torah expressed by Moshe in the blessing bestowed on the tribe of Gad:

To Gad he said: ...He dwells at peace like a dread lion tearing as prey the arm and head...for that is where the portion of the law giver is hidden...doing what is just with G-d, and lawful with Israel. (Ibid 33:20-21)

The Torah studied in Yissachar's tents refers to normal times and normal situations when there are no problems involved in studying Torah. But there may be times and places where Torah study is threatened and one must show mesirus nefesh (un-daunted self-sacrifice) in order to study Torah.

This demands the prowess of Gad -- because they settled near the border they were as strong as lions -- and in their Torah study they exhibited the same steadfastness. Similarly, when there is opposition, it is necessary to conjure up the power of the "Lawgiver" -- Moshe our teacher, who "engraved" the Torah in the heart of every Jew and gave us the "lawful" rules of Halachah. For when the rules of Halachah are actually applied in daily life, then Torah is truly expanded. Thus in today's portion we move from normal Torah study, to the need for sacrifice, until the ultimate level of action.

In the case of Ya'akov and the Alter Rebbe we will find these varied levels of Torah study. Ya'akov was at first:

A scholarly man who remained with the tents;

(Bereishis 25:27)

similar to Yissachar's tents. He then was faced with trials and tribulations when he was forced to leave Eretz Yisroel and descend to Charan which represented the "anger of G-d at the world" (Rashi, Noach). Like a lion he had to overcome the opposition and he continued to study Torah with mesirus nefesh.

By day I was consumed by the scorching heat, and at night by the frost, when sleep was snatched from my eyes. (Ibid. 31:40)

In fact, the strength of Gad comes as a reward for Ya'akov's action, for the power of Gad was based on the mitzvah of Tefillin; (See R. Bachya in Bemidbar, Mattos) and we know that Ya'akov fulfilled the inner goals of the mitzvah of Tefillin, when he carved the sticks. (See Zohar I, p. 161b)

The Alter Rebbe, too, underwent an odyssey, first studying peacefully with the Maggid, then experiencing the jealousy of his peers when he rose above them, for which he needed superhuman strength to withstand, and finally reaching the zenith of his knowledge when he was appointed by the Maggid to write the Shulchan Aruch, which teaches directives and halachic rulings.

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This theme of Torah which we perceive in today's Ushpizin may also be connected with today's Rambam section.

In chapter 3 of Laws of Festival Offerings (Chagigah) the Rambam speaks of the mitzvah of Hakhel which took place during the holiday of Sukkos in the year following Shemitah (the seventh, fallow year).

It is a positive commandment to assemble all Israelites, men, women and children... and in their hearing to read chapters from the Torah which shall keep them diligent in the commandments and strengthen them in the true religion. (Laws of Chagigah 3:1)

And as the Torah says:

They will thus learn to be in awe of G-d your L-rd, carefully keeping all the words of this Torah.

(Devorim 31:12)

Clearly, the theme of Hakhel is the same as the theme of the third day of Sukkos -- Torah.

But another point must be made. In discussing the mitzvah of Hakhel the Rambam emphasizes certain points:

...They must make ready their heart and give ear with their ears to hearken in awe and reverence and troubling joy, as in the day when the Torah was given on Sinai. Even great scholars who know the entire law must listen with utmost attention... for Scripture has ordained it solely for the strengthening of true religion; and a man should so regard himself as though the Torah was now laid upon him for the first time and as though he heard it now from the mouth of the L-rd.... (Ibid.:6)

In other words, the main purpose of Hakhel is not just to teach everyone Torah, but also to reestablish the link of G-d, Torah and Israel, for one must visualize that he is standing at Sinai and receiving the Torah.

This would be similar to prayer, which follows Torah study, when the intention is to unite oneself with the Giver of Torah, the Holy One, Blessed be He. It is also comparable to the influence of the esoteric teachings on the revealed Torah -- which adds "soul" to the "body" of Torah study and introduces the proper "intention" and "attention" on the part of the scholar. Here we see an additional connection to the Alter Rebbe who shone with "two lights," the revealed and hidden lights of Torah.

By using the term "true religion," the Rambam also makes the connection between Hakhel and Ya'akov who represented the attribute of "truth," (cf. Tanya ch. 13) and the Alter Rebbe, who revealed the ultimate truth of Torah by combining prayer as an introduction to Torah and the hidden and revealed aspects of Torah together.

The Rambam teaches that the mitzvah of Hakhel is to gather all Jews together, in other words, the act of coming together is part of the mitzvah. Clearly we see in this an expression of Jewish unity, which epitomizes Ahavas Yisroel as an essential ingredient in Hakhel.

Let us now gather together all of these thoughts and relate them to the joy of Simchas Bais Hashoevah. The Alter Rebbe explains in Likkutei Torah that the joy of Simchas Bais Hashoevah -- drawing the water from the well -- and pouring it -- is symbolic of the deep questing and "drilling" of Torah study into the fundamental sources of man's soul and the hidden recesses of the Torah. The joy of Simchas Bais Hashoevah is the joy of Torah, especially when it is learned in the manner of Ya'akov as he was in Charan -- the aspect of self-sacrifice for Torah. In fact, the Midrash relates that Ya'akov used to recite the psalms of Shir HaMa'alos -- songs of ascension -- in Tehillim.

The Gemara tells us that during the Simchas Bais Hashoevah the Levites,

...were there upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women corresponding to the fifteen psalms of ascent in the Tehillim. It was upon these that the Levites stood with their instruments of music and sang their songs.

(Sukkah 51b)

Thus the theme of today's Ushpizin, and the content of the Rambam section, as well as the other Torah sections, all blend together the idea of Torah and simchah with the joy of Simchas Bais Hashoevah.

This leads to the practical application of all this philosophy -- to rejoice tonight in an immeasurable way. And may the joy pierce the boundaries of the golus and bring our righteous Moshiach -- first, Moshiach ben Yosef and immediately thereafter, Moshiach ben Dovid. The true and complete redemption through our righteous Moshiach, Dovid King Moshiach, speedily and truly in our days.

4TH NIGHT OF SUKKOS, 5746

The fourth day of Sukkos has a unique quality relative to the whole holiday. The holiday of Sukkos, of course, lasts for seven days, and the observance of the water drawing in the Bais Hamikdosh, was also carried out equally on all the days. Thus, the celebration of Simchas Bais Hashoevah now also applies to all the days of the holiday.

When the fourth day of Sukkos arrives, then the majority of the days of the holiday have already passed, and so, too, the majority of the themes of Sukkos have been attained, including the joy of Simchas Bais Hashoevah. In quantity we have four days, and in quality the first two days which were actual holy days are included in this group, raising the quality of the first half of the festival.

Thus, the importance of the arrival of the fourth day is expressed by reaching the point of majority. And, as we find very often in Torah that, "The majority (larger portion) counts as the whole," (Nazir 42a) we may say that the fourth day of Sukkos already includes and incorporates all the aspects of Sukkos and Simchas Bais Hashoevah.

Of course, the days following the fourth day will also be part of the majority segment, but the fourth day is still special in that it introduces the quality of majority (inclusiveness), and it is the eve of the fourth night, which brings with it the quality of being majority.

The Simchas Bais Hashoevah of this night, therefore, carries a special potential and power and we must utilize this joyous ability to its fullest potential. This important quality is also expressed in the fact that the date of the fourth day of Sukkos is always the 18th (Chai) of Tishrei.

The days of each month have a connection with the same days in the other 11 months of the year. Every month, on the 18th, we recite the same psalms in the book of Tehillim. There is also a special association between the 18th of Tishrei and the 18th of Elul: (1) The 18th of Elul initiates the days of preparation for Tishrei; and (2) the last 12 days of Elul (starting from 18) have a special connection to the twelve months of the year, in sequence. This would match the 18th of Elul to the month of Tishrei. Consequently, Chai Elul has a special affinity to the day of Chai Tishrei.

Chai Elul gives "life to all the days of Elul," as well as the Divine service of Torah and mitzvos in the three areas hinted at in the acrostic of the word E'L'U'L', which are the pillars on which the world stands: Torah, prayer, and acts loving kindness; as well as teshuvah and redemption.

In a like manner the theme of Chai Tishrei will be to inject life into the month of Tishrei, especially the holidays of the month, from which the spirit of each holiday will radiate to the entire year.

Consequently, on the 18th day itself there must be intense enthusiasm and "life," which brings us to the lofty quality of the joy of Simchas Bais Hashoevah on this fourth night of Sukkos. By virtue of the fact that it is the 18th of Tishrei -- where joy would normally burst all boundaries -- now it will be even more intense!

Simchas Bais Hashoevah is also associated with the Ushpizin -- traditional Sukkah guests -- enumerated in the Zohar: Avraham, Yitzchok, Ya'akov, Moshe, Aharon, Yosef and Dovid, as well as the Chassidic Ushpizin, The Baal Shem Tov, the Great Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Rashab and the previous Rebbe. The designated Ushpizin for this night are Moshe, our teacher, and the Mitteler Rebbe. Their special themes will also enhance the Simchas Bais Hashoevah of this night.

The intent of the joy of Simchas Bais Hashoevah was to draw down the loftiest forces and effectually disseminate these good forces in the widest possible area. Rashi explains in tractate Sukkah that the joy which accompanied the pouring of the water on the altar followed the drawing of the water with great rejoicing. All this could come about because they reached the source of the water, the "wellsprings of deliverance." Of course, everything in existence is for the sake of the Jewish people -- so the spring must be present, first, for the Jews to draw water from it! This gives it a certain independent importance.

The lofty fountain is symbolic of the source of wisdom from which a great rush of water may be drawn. Happiness also has this characteristic of bursting forth in an expansiveness and exuberance, and shattering all restrictions. During the Simchas Bais Hashoevah this extreme joy expressed itself in "dancing, clapping and singing." (cf. Rambam Laws of Lulav 8:14) Remember that our sages described the intense joy of Simchas Bais Hashoevah in the following manner:

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

(Sukkah 51a)

The extreme intensity and loftiness of the rejoicing came together with a quality which allowed this joy to permeate the observer's senses for the rest of his/her life.

Chassidus also explains the Talmudic adage:

Why was it called Bais Hashoevah (the house of drawing) for they drew Ruach Hakodesh (the Holy Spirit)...,

(Yerushalmi, Sukkah 5:1)

that the loftiest levels of the Divine Spirit, which emanates from supernal wisdom, was made available and absorbed by even the average person who normally could not aspire to such spirituality.

The only other example of such spiritual largesse will be seen in the world to come, when there will be an effulgence of the spirit of prophecy on all people, as the prophet says:

And it shall come to pass afterwards that I will pour out My spirit upon all flesh: and your sons and your daughters shall prophesy; your old men, your young men.... (Yoel 3:1)

And the prophecy will be in a manner of: "for they shall all know Me...," (Yermiyahu 31:33) true knowledge of the essence of G-d. This highest state of knowledge will be widespread among all the people!

The drawing of the Divine Spirit during the Simchas Bais Hashoevah in the Bais Hamikdosh was analogous to the future effulgence of G-dly knowledge. On the one hand, the loftiest level of Supernal Chochmah (wisdom) was tapped, and at the same time it was attainable by everyone in a manner of drawing -- universal availability. Here we will find the connection between tonight's Ushpizin and the theme of Simchas Bais Hashoevah.

Moshe and the Mitteler Rebbe both represent the broad river of binah (understanding). The role of the Mitteler Rebbe in the area of binah has been often explained in Chassidus. Moshe, our teacher, has a special connection to binah as the Talmud relates:

Fifty gates of understanding were created in the world, and all were given to Moshe save one, as it says: "Yet You have made him but a little lower than a G-d.

(Tehillim 8:6, Rosh Hashanah 21b)

Thus, Moshe attained 49 gates of understanding during his lifetime and actually reached the 50th gate, too, as the language of the verse seems to indicate: "all were given to Moshe [save one]" -- which he did fully attain upon ascending Mount Nevo before his death. This we know from the interpretation propounded by the Great Maggid on the word "Nevo" -- (N'bo'), "the 50th was then in him" -- on the day of his death Moshe reached the full radiance of the 50th gate of understanding!

Thus, both Ushpizin tonight carry the theme of the "broad river of understanding" which symbolizes the lofty and esoteric descent to the broadest state of dissemination. This is the common factor of binah and Simchas Bais Hashoevah.

There is another aspect of Moshe which reiterates his role of the sublime which comes down to the common man. Chassidus explains that Moshe's essence was chochmah -- wisdom -- the loftiest and most esoteric realm.

At the same time, as leader of the Jews and as king and Nassi he had to relate to everyone -- to the point that he was the people and the people were Moshe. (See Rashi, Bemidbar 21:21) As a result of this:

Each and every soul of the house of Israel contains within it something of the quality of our teacher Moshe, peace unto him, for he is one of the Seven Shepherds...is the sum of them all, and he is called "the faithful shepherd."

(Tanya ch. 42)

And for this reason, too, fear of G-d is actually considered a "small thing" as Moshe expressed it is the verse:

And now O Israel what does the L-rd your G-d require of you but to fear the L-rd your G-d." (Devorim 10:12)

Moshe takes the loftiest, heavenly etheral forces and conducts them down to us in a full, rich stream of conscious joy and understanding.

The Mitteler Rebbe also hoped for, worked for and demanded the broad understanding of esoteric concepts so that when two Chassidim would meet they should discuss the esoteric concepts of "higher level of unity." The revelations of the Divine Spirit at the Simchas Bais Hashoevah matched the dissemination of G-dly knowledge of the future which was expressed by the teachings of the Mitteler Rebbe.

Having compared the revelation of Simchas Bais Hashoevah to the revelation of Moshiach, it follows that the celebration of Simchas Bais Hashoevah serves as a preparation for the coming of Moshiach. Consequently, we must utilize the opportunity and increase our joy of Simchas Bais Hashoevah now in the golus, and this will speed the redemption. Two aspects of Simchas Bais Hashoevah emphasize this golus-geulah relationship: (A) The water was drawn at the spring of Shiloach outside of Yerushalayim and then raised level by level until it was poured on the altar; and, (B) the joy of Simchas Bais Hashoevah is expressed by dancing with our feet!

Further contemplation will reveal that both of the Ushpizin also represent some aspects which enhance this golus-geulah connection most emphatically. The Mitteler Rebbe explained in his Chassidic discourses that the true observance of the mitzvos in the rich and full sense will only take place in the future when the third Bais Hamikdosh is built. Yet, that lofty state will only be attained through our Divine service during the time of the golus.

Moshe our teacher also represents a golus-geulah con-nection. The Gemara says:

Why did Moshe our teacher yearn to enter Eretz Yisroel?... But thus spoke Moshe, "Many precepts were commanded to Israel which can only be fulfilled in Eretz Yisroel I wish to enter Eretz Yisroel so that they may fulfilled through me." (Sotah 14a)

Chassidus explains that when those mitzvos will be performed by Moshe in Eretz Yisroel they will attain a greater loftiness, hence the term "fulfilled through me." We know too, that if Moshe had led the Jewish people into Eretz Yisroel, then that ascent would have been the ultimate redemption never to be followed by exile, in which case the eternal observance of mitzvos would have been accomplished. Hence, Moshe wanted to do mitzvos in Eretz Yisroel as they will be done in the future life -- with all their perfection and fullness.

And yet, Moshe was born in the diaspora and dwelled all his life in the diaspora and he was able only to prepare the precursory stages for the future observance of mitzvos. An example of this concept may be seen in the case of the Mishkan and future Bais Hamikdosh. Moshe was commanded, "They shall make Me a sanctuary," which of course referred to the Tabernacle in the desert, but it also included the first, second and ultimately, the third Bais Hamikdosh. Yet he was always in the golus! Clearly while in the diaspora he laid the foundation and groundwork for the future redemption in the case of mitzvos as well as the Mishkan and Bais Hamikdosh.

Thus, tonight's Ushpizin add these aspects to the theme of Simchas Bais Hashoevah and the preparation for the future revelation. For these aspects are strongly emphasized by tonight's Ushpizin.

In addition to all the above regular aspects of this 4th day (majority, Chai Tishrei and Ushpizin), this year we may add the fact that we are in a leap year and that the fourth day of Sukkos falls on a Thursday. The addition of the leap month this year, adds something special to the holiday of Sukkos and Simchas Bais Hashoevah which is stressed on the fourth day.

The Alter Rebbe writes that each holiday radiates a special aura which lingers till the next festival. Obviously Sukkos must generate the strongest radiation, for it must last until Pesach -- whereas Pesach's aura lasts only till Shavuos and Shavuos till Sukkos. The influence of Simchas Bais Hashoevah must be even stronger since there is nothing similar celebrated on the other festivals.

Since the leap month occurs in the period between Sukkos and Pesach, it follows that the influence of this Sukkos must be stronger, to last through an extra month till next Pesach -- and that the theme of Simchas Bais Hashoevah must this year be so powerful it will influence the coming 13 months!

Having established that the fourth day of Sukkos represents the majority and hence the entire holiday, it follows that on this day we attain the completeness and perfection of the supercharged Sukkos holiday of the "complete" leap year.

In today's Chumash portion we learn the blessing for the tribes of Dan, Naftali and Asher. First and foremost let us analyze the common theme of the blessings of these three tribes for they are all included in the camp of Dan which was called the "gatherer (last) of all the camps." This means that they effected unity and perfection in the Jewish camp, so much so, that Rashi tells us that the blessings enumerated in this section were actually designated for all of Israel.

Interestingly, tonight's Ushpizin, Moshe and the Mitteler Rebbe, also placed much emphasis on unity and perfection among the Jews.

The purpose of the discussion is to lead to action, for "practice is the essential thing," thus, the drawing from the lofty "wellsprings of deliverance" must crystalize into broad down-to-earth activity. In contemporary times the "wellsprings of deliverance" refer to the Divine service of prayer and Torah study in the synagogues and study halls which the Gemara explains:

"Every great man's house"... a place where the Torah is magnified...the place where a prayer is magnified.

(Megillah 27a)

In our case the "great man's house" is the house of the previous Rebbe which is a "private domain" devoted to G-d, the "One and Only of the world."

All are endowed with this unity, men, women and children, by their participation in the joy of Simchas Bais Hashoevah and especially as it expresses itself in dancing in the "public domain," where even the Noachides assist in making the celebration honorable and beautiful.

Through these efforts we will reveal the "broad rivers" of the future life, when:

The L-rd shall utterly destroy the tongue of the sea of Mitzrayim; and with His scorching wind He shall shake His hand over the river, and shall smite it into seven streams. (Yeshayahu 11:15)

The "seven streams" represent the "broad rivers" of the future. This will lead to:

Yerushalayim shall be inherited like unwalled towns (greatly spread out). (Zechariah 2:8)

All this through unfettered joy, starting in the last days of the golus -- when we will merit children, life and sustenance -- all in abundance: health, prosperity and comfort.

And may we speedily see the period of the resurrection when the Sukkos guests too will rise led by Moshe, the Mitteler Rebbe and the Previous Rebbe and all together we, our elders and youth, sons and daughters will go to our Holy Land and to the Third Bais Hamikdosh.

And we will carry with us all our completed and perfected Divine service and the additional joy of Simchas Bais Hashoevah which will enable us to see the joy of the redemption:

Everlasting joy upon their heads, (Yeshayahu 35:10)

truly and speedily in our days, Amen.