1. Simchas Beis HaShoeivah continues throughout the holiday of Sukkos. Although it is associated with the verse, “And you shall draw water with joy from the springs of deliverance,” which alludes to the water libation that was brought in the Beis HaMikdash, it is not solely confined to that occasion, but applies wherever Jews celebrate their holidays. The intent is to carry out the spiritual service associated with Simchas Beis HaShoeivah and, although all the particular elements that were present in the Beis HaMikdash cannot be included, to express this spiritual service in an actual celebration.

We find a parallel to this in regard to the sacrifices which were offered in the Beis HaMikdash. As will be explained, at present, one element of the actual service in the Beis HaMikdash remains and, when that element is combined with the spiritual service which is the counterpart of the actual offering of the sacrifices, then “[the prayers of] our lips compensate for [the sacrifice of] bulls.” Indeed, the word un’shalmah translated as “compensate” is also related to the word sheleimus meaning “perfection,” indicating that we can reach a higher level of perfection at present than was possible during the time the sacrifices were actually offered.1

To explain: The sacrifices were brought through the combined efforts of “the priests in their service, the Levites in chanting in the Israelites in attendance.” The latter involved prayer. Today when it is impossible to actually offer the sacrifices, we can compensate for this lack through the service of prayer. This is a continuation of the service of the Israelites in attendance.2 Although the physical place where the prayers are recited is not the same, nevertheless, this is not the primary element of prayer and, to a certain extent, this is compensated for by the fact that our prayers are recited facing the site of the Beis HaMikdash.

The ultimate goal is, however, to fuse the two, the spiritual service3 and the actual sacrificial offerings. This will come about when G‑d will cause the Beis HaMikdash which already exists in the spiritual worlds to descend. Surely, this will be in the near future for we have already “polished the buttons,” and have performed the service of teshuvah, including the higher dimension of teshuvah which is associated with joy.

This is associated with Simchas Beis HaShoeivah of which our Sages said, “Whoever did not see Simchas Beis HaShoeivah, has not seen [true] joy in his life.” This quote also leads to the understanding that seeing Simchas Beis HaShoeivah heightens one’s potential to “see,” i.e., to appreciate, “true joy” in other situations.

The celebration of Simchas Beis HaShoeivah at present is possible in all places, even in the Diaspora,4 and can, as explained above, take the place of the service in the Beis HaMikdash. The ultimate goal, however, is to fuse the advantages of our service with the service in the Beis HaMikdash. Indeed, we have the right to demand, “Why we should we be deprived?”5 How much longer must we wait in exile?

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2. The Rebbeim would always emphasize the advantage of the service in which they were presently involved. For this reason, we find maamarim from each holiday explaining why that holiday reflects the highest and most essential revelations. There is no contradiction in doing so, for each holiday — and each day — has a particular quality in which it is the most complete expression of G‑dliness and, on that day, all other elements of our service, are elevated through that quality. Thus, on each particularly festival, the Rebbeim would sense the unique dimension of that festival and explain how it reflects the highest revelations although, on the previous festival or even on the previous night, they had explained how that night or festival was associated with the highest revelations.

Tonight, the fourth night of Sukkos has several unique dimensions:

A) The majority of the holiday of Sukkos has been celebrated. Thus, based on the Talmudic principle, “the majority of an entity can be considered as the entity in its totality,” we have the advantage of the service of the entire holiday.

B) It is associated with the ushpiz: Moshe, our teacher, and the Chassidic ushpiz, the Mitteler Rebbe.6

C) The fourth day of Sukkos is associated with Jewish women. The number three is associated with the three Patriarchs and the number four, with the four Matriarchs.7 This points to the advantage of Jewish women as expressed in their kindling of Shabbos and festival candles. This contributes light to their household and to the entire household of Israel.8

Similarly, the uniqueness of Jewish women is reflected in the quality of tznius, “modesty.”9 In this dimension, we have seen an improvement in the last years. To a greater degree, women are now dressing in a manner which reflects the inner beauty of the Jewish woman without arousing undesirable thoughts in the minds of others.

Our Sages stated, “In the merit of righteous women, we left Egypt.” Similarly, the merit of the righteous women of our generation will lead to the fulfillment of the prophecy, “As in the days of your exodus from Egypt, I will show you wonders.”10

This will be enhanced by our celebration of Simchas Beis HaShoeivah. If the coming of Mashiach is delayed, that celebration will take place here in Brooklyn.11 However, through celebrating in a complete manner, “making the street itself dance” as explained in previous years, we will soon find ourselves in Eretz Yisrael and in Jerusalem, where we will continue the celebration of Simchas Beis HaShoeivah.