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It is customary to "Open with blessing." This is particularly true since tonight's gathering is a continuation of the gatherings of the previous days on which we also "opened with blessing."

Tonight should be associated with increased joy for, as is the practice in regard to wedding celebrations, a celebration is connected with ponim chadashos, "a new face." In the present context, every individual is granted "a new face" so that he can add to and enhance his celebration of Sukkos.

This potential is granted to every individual. In regard to the wedding celebrations, it is sufficient that only a single ponim chadashos attend, i.e., it is only necessary that the rejoicing be "new" for a single individual. In contrast, in regard to these celebrations, every Jew is granted the potential to celebrate with renewed joy each night. He need not merely watch as another person celebrates with his entire being, he can celebrate in such a manner himself.

This potential is heightened on Hosha'ana Rabbah, which means "great deliverance." This implies that all the aspects of the day, including our celebration, can also be "great." Furthermore, since this is the seventh night of Sukkos, additional potential is granted, for seven completes the full cycle of the days of Sukkos and includes all the previous days. (The inclusion of the previous days in Hosha'ana Rabbah is reflected in the fact that all the Hosha'anos prayers of the previous days are repeated on Hosha'ana Rabbah.)

Although each day of Chol HaMoed represents an increase over the previous day, Hosha'ana Rabbah allows for a greater increase. For it serves as a preparation for Shemini Atzeres, the day in which all the service of Sukkos is "gathered in,"[133] internalized, and the potential for "birth" is granted. This potential is, in turn, enhanced and brought to perfection by Shabbos Bereishis which follows shortly afterwards.

Shemini Atzeres shares a connection with the Era of the Redemption. It is the eighth day and the number eight (shemoneh) is associated with shemainoh (shumon) which refers to the essence[134] of all things.

There is, however, no reason why we have to hold back our celebrations until Shemini Atzeres. We can celebrate tonight with all the intensity of the celebrations appropriate to Shemini Atzeres, Simchas Torah, and Shabbos Bereishis.[135] Carrying out such celebrations will in no manner disturb the other services associated with Hosha'ana Rabbah night which include the recitation of the entire Book of Tehillim.

A person's rejoicing should be so complete that should another individual try to hinder or restrict his rejoicing that he will protest, "Listen, what you're doing is not appropriate for a man. The Hebrew word for 'man' is Adam which relates to the phrase adameh l'Elyon, 'I resemble the One Above.' Just as G-d cannot be confined by any limits or restrictions, so too, man should rise above all constraints." Furthermore, one should realize that the service of rising above one's constraints can be carried out more easily in the present place, the shul, house of study, and house of good deeds of the Previous Rebbe.[136]

The above is enhanced by the influence of the Chassidic ushpiz of the present day, the Rebbe Rashab. On the surface, one might protest that the service of a Rebbe is far above that of a common person, and therefore, of little relevance to him. Although a Rebbe is indeed far above the level of an ordinary person, there is no room for such an argument. For every individual Jew is capable of the highest service, indeed, his service can parallel that of Mashiach himself.

This concept is reflected in the custom that, when taking out the Torah scrolls on a festival,[137] every Jew recites a prayer[138] asking that "There may be realized in us the verse which states, 'And the spirit of G-d shall rest upon him....' " Although this verse refers to Mashiach, we pray that this prophecy become fulfilled in regard to every Jew.

Hosha'ana Rabbah leads to Shemini Atzeres[139] which is associated with the ultimate Redemption. This association reveals a connection between the Rebbe Rashab, the day's Chassidic ushpiz, and King David, the ushpiz mentioned in the Zohar. King David is described as Malkah Meshicha, "the anointed king," and he is the progenitor of the Mashiach. Similarly, the Rebbe Rashab shares a connection with the Future Redemption as implied by his name Sholom, which means "peace." For it is in the Era of the Redemption, that the ultimate conception of peace will be revealed.

Similarly, the Rebbe Rashab's activities focused on bringing about the Redemption. This is reflected in his establishment of the Yeshivah, Tomchei Temimim. As he explained in the renown sichah, Kol Hayotzei LeMilchemes Beis Dovid,[140] the Yeshivah was established[141] for the sake of educating "soldiers of the House of David," students who would hasten Mashiach's coming.

(The Yeshivah was established in the city of Lubavitch. Significantly, recently several Chassidic farbrengens were held in that city and Chassidic teachings were reviewed. The participants were very inspired by these activities. Similarly, it is worthy to note the success of the many Simchas Beis HaShoevah celebrations that were carried out in that city and other places in that country.)

In this context, it is worthy to mention the importance of making efforts to establish new branches of the Yeshivah[142] where students would study Nigleh and P'nimiyus HaTorah in the manner studied in Tomchei Temimim. This implies that the two are not two separate disciplines, but two dimensions of one "perfect" (temimah) Torah. Just as there was a directive to print the Tanya in every Jewish community, similarly, there should be many different branches of Yeshivas Tomchei Temimim established.

In this manner, we can fulfill the directive of the Mishnah, "Raise up many students." Every student of Tomchei Temimim should make an effort to "raise up" students, at the very least, two or three students, and hopefully, "many students" in the broad and full meaning of the phrase. These efforts should begin in one's own home, educating one's family -- including one's wife and children -- and should be extended to the furthest possible peripheries. A person should devote himself to these activities without rest, constantly seeking new students. Furthermore, the students which he raises up should also have the motivation to themselves go out and "raise up" other students.

As mentioned, we must "snatch" the opportunity to celebrate Simchas Beis HaShoevah on the present night and on the following day. Although it is customary to recite the entire Book of Tehillim[143] tonight, this should encourage and spur, rather than hinder these activities.

These celebrations should be carried out in a manner of LeChatchilah Ariber and also they should be extended until they share a connection with the second name of the Rebbe Rashab, DovBer. DovBer is both the Hebrew and the Yiddish for the word "bear," an animal described by our Sages as being "overladen with meat." This implies that these celebrations must affect even the most material dimensions of our being.

And these celebrations will grant the potential for us to "see happiness," to appreciate happiness in the days that follow[144] and also to proceed to the ultimate celebrations that will accompany the Era of the Redemption. For indeed, there is no reason why the Redemption has not come already. We have completed all the service that is necessary, "polishing the buttons," as it were. May we in the immediate future proceed together with King David, the ushpiz of the present night, and together with the entire Jewish people to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash.

   

Notes:

133. (Back to text) This is implied by the name Shemini Atzeres which means "the gathering of the eighth day." Chassidic thought explains that this name implies the spiritual influences of the month of Tishrei are all gathered in on this day.

134. (Back to text) Significantly, in Chassidic sources, the word essence is written in Yiddish (òÉÆæÆ) although the remainder of these texts are written in Hebrew.

     (When a Yiddish word is written in a Chassidic text, it is usually prefaced by the acronym Ç"îü. This acronym is interpreted to refer to the Hebrew words meaning "in the German language" or "in the Yiddish language." Since, from the Baal Shem Tov onward, the Rebbeim would recite their teachings in Yiddish, the latter expression is preferable for it implies a connection to Judaism. The use of secular languages for Torah purposes implies a process of transformation as in the process of teshuvah, where one's sins can be transformed into merits.)

135. (Back to text) The intensity of the celebrations of Shabbos Bereishis should surpass those of Simchas Torah. Since it is a new reason to celebrate, its joy should be greater.

136. (Back to text) The threefold nature of this place reveals a connection to the Third Beis HaMikdash, the "Sanctuary of G-d established by Your hands."

137. (Back to text) The significance of this prayer is emphasized by the fact that, once the ark has been opened to take out the Torah, it is undesirable to delay the reading of the Torah.

138. (Back to text) At this time, we also recite the Thirteen Attributes of Mercy which "never return unanswered." Significantly, the Hebrew word for "attribute," middah also means "measure." Although these Thirteen Attributes represent unlimited mercies, they are described with this term, because the intent is to negate all limits and constraints, even the limits and constraints of holiness. For this to be possible, they must possess both a limited and an unlimited dimension. This is possible, for they are associated with G-d's essence and of that level it is said, "Just as He possesses an unlimited dimension, He possesses a limited dimension." Indeed, the possession of a limited dimension is considered as a greater reflection of His essential qualities.

     This is reflected in our service on the festivals as well. In addition to all the spiritual services, emphasis is placed on physical pleasure, indulging in "succulent meats and aged wine." Such celebration is representative of and connected with the feasts in which we will indulge in the Era of the Redemption.

139. (Back to text) Significantly, the Rebbe Rashab's only son and successor, the Previous Rebbe, is associated with Shemini Atzeres. He is not, however, referred to as an ushpiz, for the term ushpiz means guest and the Previous Rebbe's relationship with that holiday is that of a host.

140. (Back to text) Simchas Torah, 5661, published by Sichos In English, 5749.

141. (Back to text) The Yeshivah was established in connection with the wedding of the Previous Rebbe. Herein, there is also a connection to the Redemption, for a wedding is associated with the era when, as stated in the wedding blessings, "speedily, there will be heard in cities of Judah and the outskirts of Jerusalem, the voice of a groom and the voice of a bride...."

142. (Back to text) The name of these branches is not significant. For example, some branches of the Yeshivah are known as Achei Temimim. What is significant is that the same approach to study is followed in all these branches.

143. (Back to text) Similarly, in this context, it is worthy to mention of eating an apple dipped in honey in connection with the recitation of the Book of Tehillim.

144. (Back to text) These also include the days that follow after Simchas Torah, when we will put on Tefillin. There is a well-known story which recounts the anxious anticipation with which Rebbe Levi Yitzchak of Berditchev waited to fulfill this mitzvah after the holiday.