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[An announcement was made concerning the time of sunset. The Rebbe Shlita then said:] The announcement concerning the time of the sunset is significant, for washing before that time will enable one to continue eating as we proceed into the following day. In contrast, those who do not wash before that time must wait until after Havdalah in order to participate in this meal.

Even though the day that follows is an ordinary weekday, the purpose of the farbrengen is to extend the holiness of the festival into the days which follow. This same concept is reflected in the observance of Isru Chag,[160] in which the festive nature of the holidays is carried over to the subsequent day.

Havdalah in this context refers to a distinction between two levels of holiness as reflected in the manner in which we conclude the Havdalah blessing at times, "He who separates between holiness and holiness." To explain this concept within the context of our service of G-d: We are told "Know Him in all your ways" and "All your deeds should be for the sake of Heaven." These services involve drawing down holiness into our material environment. The Jewish people possess the potential to carry out these services because their souls are on an elevated spiritual plane.[161]

There is a connection between these concepts and the night. Although the sacrifices were not to be offered during the night, in a spiritual sense, the spiritual service associated with the sacrifices, the refinement of our physical world must be carried out at night. I.e., through our service in the night of exile, we hasten the coming of the dawn of Redemption.

These concepts are reflected in the laws concerning the evening service. Originally, there was no obligation to recite this service; the matter was left to each person's discretion. In the later generations, however, the service has been instituted as an obligation. Homiletically, this can be explained as follows: In the early generations, the sages were certain that the Redemption would come immediately, so they did not see the need for "illuminating the night" with the service of prayer. When the sages of the subsequent generations saw that the Redemption was being delayed, they required that prayers be recited at night to banish the darkness and bring on the dawn, the dawn of the Redemption, and cause it to become manifest in our material world.

This, the manifestation of the redemption in this world, is of utmost importance. In the spiritual realms, the redemption already exists. This, however, is not sufficient for us and it is necessary that the redemption be brought down to our material world.

We find that the Rebbeim frequently carried out activities to cause spiritual truths to become revealed in this material world. For example, the Alter Rebbe involved himself in matters of this world including the war against Napoleon, because he saw that this would be beneficial for the spiritual welfare of our people.

At present, we are seeing the ultimate outcome of the Alter Rebbe's vision, for Russia is allowing the Jews to emigrate and many are choosing to make aliyah to Eretz Yisrael or to other countries. The public notice drawn to this mass aliyah is creating a great Kiddush Hashem, "Sanctification of G-d's Name." Significantly, even the secular media[162] use the term aliyah, which means "elevation," to describe the immigration to Eretz Yisrael. This implies that these immigrants are experiencing an aliyah, an elevation in their spiritual service. This elevation also involves participating in the celebrations of Shemini Atzeres and Simchas Torah.

The ultimate celebration of Simchas Torah will come in the Era of the Redemption. The coming of this Era will be hastened by taking on good resolutions to increase one's service of Torah and mitzvos, establishing fixed times for Torah study. The fixation of these study sessions must be, as the Alter Rebbe emphasized, in our souls as well as in time. And as our Sages emphasized, an entity which is kevua, "fixed" never becomes nullified. Even when a person will be involved in other matters, the influence of his Torah studies will continue.[163]

Our involvement in Torah study should also constantly increase. Similarly, it should always expand to new horizons, bringing out chiddushim, new Torah concepts. This increase in study should focus on the realm of halachah, Torah law.

As mentioned on previous occasions, commenting on the verse, "The paths of the world are his," our Sages explained, "Do not read halichos, 'paths,' but rather halachos," Torah law. For there must be a connection between Torah study and worldly activity. Even those individuals who are primarily involved with Torah study (halachos) must not divorce themselves from worldly activity (halichos) entirely. Conversely, even those individuals who have extensive commitments in worldly activities must devote time to Torah study. In this manner, the darkness of the world will be illuminated with the light of Torah, and, in the spirit of Shemini Atzeres and Simchas Torah, this will generate great joy.

In Eretz Yisrael, the celebration of both these holidays are condensed into a single day. (And then, on the night following the holiday, Hakkafos shnios, the second Hakkafos, are held. They are more joyous than the celebrations of the first day.) In the Diaspora, these holidays are celebrated in a two day progression, the joy of Simchas Torah surpassing that of Shemini Atzeres. Nevertheless, in the last years, it has become customary to celebrate Shemini Atzeres with boundless joy. This joy will "break down barriers," including those barriers which hold back the Redemption. And then we will continue this farbrengen in Jerusalem and in the Beis HaMikdash.

[After this sichah, the Rebbe Shlita instructed that a niggun associated with each of the Rebbeim be sung.]

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2

Significantly, Simchas Torah was celebrated on the third day of the week, a day associated with the repetition of the phrase "And G-d saw that it was good." This is interpreted as referring to a twofold good, "good to heaven" and "good to the created beings."

The third day also marked the creation of plant life including "trees which are fruitbearing, containing seeds." This implies that each tree contains the potential to bring about the existence of other trees.[164]

Our Sages employed fruitbearing trees as an allegory for Torah sages. This implies that one's Torah study should carry seeds for the study of the other individuals, or to refer to our Sages' expression, one must "raise up many students."

In particular, this directive applies to the students of Yeshivas Tomchei Temimim, whom the Rebbe Rashab described as "candles who spread light," illuminating the darkness of the world. In the renowned sichah, Kol Hayotzei L'Milchemes Beis David, the Rebbe Rashab describes the nature of their service, how it must involve divorcing[165] oneself from our worldly affairs.

Their efforts will lead to the revelation of the "new [dimensions of the] Torah which will emerge from Me," in the Era of the Redemption. Herein there is a connection to the beginning of the Torah, which opens with the narrative of creation. Then one proceeds to Parshas Noach which, as the Zohar explains, is related to "rest" and "pleasure." The negative dimensions of Parshas Noach, the flood, do not necessarily apply. To refer to a related concept, "the flood did not descend in Eretz Yisrael."[166]

More particularly, in the opening verse of the Torah reading, there is a repetition of Noach's name. This refers to a twofold measure of rest and pleasure which is reflected in both the physical and spiritual realms. This represents a new development in both realms: This influence is extended to include even the physical realms and also, the spiritual realms are elevated to a higher rung. Before this service, the spiritual rungs are described as "standing," and through the above service they are given the potential to proceed further, to become mehalchim.

This in turn is reflected in Parshas Lech Lecha which reflects how a person must leave, "his land, his native place, and his father's house," which according to Chassidus refer to the limitations of one's will, one's mind, and one's emotions. Through this progress, the Jews increase their material blessings. Although the judgment regarding a Jew's material blessings is granted on Rosh HaShanah, a Jew's increase in positive resolutions can amplify these blessings.

In particular, this should be reflected in the resolutions accepted in connection with Simchas Torah which are unlimited in nature.[167] As mentioned above, in Eretz Yisrael, the celebration of Shemini Atzeres and Simchas Torah are fused together. This generates a positive influence which assists the Jews found in the Diaspora (where at present, the largest number of Jews are found and with them, the base of the infrastructure of the Torah community). This also includes Jews from Russia for some of them have settled in the Diaspora.

This positive influence is also increased by the custom mentioned above, that in recent years, even the celebrations of Shemini Atzeres have been characterized by the unlimited influence of Simchas Torah. And this joy is shared with others through the tahaluchah, in which individuals go out and visit other communities to spread the rejoicing of this holiday.[168]

This celebration should lead to the acceptance of resolutions which should center on going out to the world at large and improving it. Thus our Sages interpreted the Hebrew word lesakein in the verse "everything which G-d created lesakein," as meaning "to correct." For G-d created the world in a manner that it should be "corrected" and improved through man's activity.

In this manner, man becomes a partner with G-d in creation and earns -- and thus need not look at them as "bread of shame" -- a full share of Divine blessings. G-d has granted every Jew the potential to reveal his true self and in doing so, to generate change and progress in the world at large, bringing pleasure and serenity to the world.[169] This year, the potential has been granted for such efforts to affect the totality of our environment as fitting for a year of niflaos bakol, "wonders in all things." And this will lead to the Redemption which will come, not "little by little, as the rising of dawn," but rather immediately, in one moment.

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3

There is a unique dimension to Simchas Torah in that every Jew is given an aliyah to the Torah. Generally, on festivals, five individuals are called to the Torah; on Yom Kippur, six; and on Shabbos, seven. Simchas Torah is the only time in which every person in attendance is given an aliyah. Although this involves time and one might think that it would be improper to delay the entire communal prayers for this reason, this practice is followed. Why? Because it is the genuine desire of each member of the community that every person present receive an aliyah.

The positive nature of the holiday is also enhanced by the unique nature of the present year. Rosh HaShanah was celebrated on a Monday, directly after the passage of Sunday which is described as "a day of oneness," a day on which G-d's sovereignty is revealed.[170] Moreover, as mentioned on previous occasions, this year is a leap year, described as a "perfect year." Similarly, Pesach falls on Shabbos and thus, the weeks of the Counting of the Omer are "perfect." Also, both the months of Cheshvan and Kislev are full, causing the year to contain the maximum amount of days.

As mentioned above, today is a Tuesday, associated with the creation of plant life.[171] Significantly, plant life is used as an analogy for Mashiach, as we declare, "Speedily cause the shoot of David Your servant to flourish." And this flourishing will cause us to celebrate Simchas Torah together with "the new [dimensions of the] Torah which will emerge from Me." And all the Jews will dance together with G-d in "the Sanctuary of the L-rd established by Your hands."

Afterwards, the Rebbe Shlita delivered a short sichah in which he mentioned the importance of studying Chitas, the daily study sessions of Chumash, Tehillim, and Tanya. Similarly, he mentioned the importance of participating in siyyumim, gatherings marking the conclusion of the annual study of the Rambam's classic work, the Mishneh Torah.

   

Notes:

160. (Back to text) The name Isru Chag is derived from the verse, Isru chag b'avosim, "Bind the festive offering with cords until [you bring it to] the horns of the altar." As evident from the translation, in the verse the word chag refers to animal designated to be brought as a Chagigah sacrifice, a festive offering, and not a festival. If the owner brought the sacrifice after sunset, the owner is told to "bind the festive offering with cords" until the next day when it can be offered.

     In regard to time, the day of the celebration of the festival, the concept of binding cannot be understood in a physical sense. Nevertheless, this reflects the power of the Jewish people, that they can connect the holiness of the festivals with the weekdays which follow.

161. (Back to text) Indeed, the Tanna d'Bei Eliyahu teaches that the source of the Jews' souls are above the Torah itself.

162. (Back to text) This relates to the Chassidic adage that when Mashiach comes, his coming will be written up in the newspapers.

163. (Back to text) This is because "Israel and the Torah are one." And since a person is totally unified with the Torah, there is no possibility for change.

164. (Back to text) The number three is also connected with the Third Beis HaMikdash. Significantly, at the entrance to the Beis HaMikdash, there was a golden vine, a symbol of plant life.

165. (Back to text) Generally, divorce has negative connotations as our Sages stated, "The altar sheds tears for one who divorces his first wife." In this context, however, the intent is positive. Indeed, the altar aids and assists this service as it were.

166. (Back to text) This is because Eretz Yisrael is by nature a holy land and did not require the refinement brought about by the flood.

167. (Back to text) In general, the service of Tishrei is characterized by festivals which are above the limits of the ordinary worldly frame of reference. Simchas Torah, however, allows for the possibility of a still higher ascent.

168. (Back to text) There is an allusion to this practice in the Alter Rebbe's Siddur. As a preface to the Hakkafos, he writes that even if a person has already celebrated Hakkafos in his own synagogue, if he goes to another synagogue where they have not celebrated already, he should rejoice together with them.

169. (Back to text) There is a connection with this concept and the progression from Sukkos to Shemini Atzeres and Simchas Torah. Sukkos is associated with the sacrifices of seventy bulls which relate to the seventy nations of the world. Shemini Atzeres, by contrast, is associated with the sacrifice of a single bull, which relates to the Jews as they exist on a level which is "for you alone, and not for others with you."

170. (Back to text) See the sichos of Rosh HaShanah, 5752.

171. (Back to text) In this context, it is worthy to mention the Previous Rebbe's statement that when reciting the blessing for bountiful crops in the Shemoneh Esreh throughout the year, one should have in mind a prayer for the four species in the lulav and esrog.