1. {After the gabbai announced “Good Shabbos, Good Yom Tov,” the Rebbe Shlita suggested that the congregation sing the niggun, V’samachtah b’chagechah. After the conclusion of that niggun, the Rebbe said:} At present, during the time of exile, Simchas Beis HaShoeivah begins on the first night of Sukkos. Based on the principle, “Always ascend higher in regard to holy matters,” it follows that our celebration of Simchas Beis HaShoeivah must be increased and intensified on the present night. The potential for such service is derived from the fact that this was the night on which the celebration of Simchas Beis HaShoeivah was begun in the Beis HaMikdash.

In the Beis HaMikdash, the celebration was connected with the playing of a flute and other activities forbidden on Yom Tov and Shabbos. Accordingly, Simchas Beis HaShoeivah was not held on such nights. These restrictions do not exist during the time of exile. Hence, from the beginning of the holiday, we celebrate Simchas Beis HaShoeivah. Nevertheless, on each night, and, particularly, on the second night, we have the potential to increase our celebrations.

Our Sages declared: “A person who has not seen Simchas Beis HaShoeivah, has never seen celebration in his life.” Our Sages’ choice of phraseology is significant. By using the expression “seen” (rather than “heard” or “participated in”), they implied that the impression left by the celebration of Simchas Beis HaShoeivah relates to the power of sight which creates a powerful bond between an event and the person who sees it. This connection is stronger than the connection established through hearing or through intellect.1

Because of the power of the connection established through sight, our Sages explained that in the Messianic era, instruction will be through the faculty of sight as implied by the verse, “And your eyes will behold your teacher.” In the present era, there are times when a concept is so deep that other faculties must be used to comprehend it. In the Messianic era, however, even the deepest concepts will be taught through sight.

For these reasons, our Sages used the expression, “Whoever did not see Simchas Beis HaShoeivah...,” implying that in these celebrations, the ultimate level of unity was achieved between the joy and the person rejoicing, the unity that is achieved through sight.

This also relates to the concept explained in the series of discourses, Sameach Tisamach,2 that the unity established through a wedding is of a physical nature. Through this unity, the power of G‑d’s infinity is revealed within this world. The Messianic age will reflect the consummation of the marriage between G‑d and the Jewish people. In the present era, that relationship is described with the metaphor of “betrothal.” In the Messianic era, this bond will be consummated and be expressed with ultimate joy, a joy connected with the faculty of sight.

Based on the above, it is clear that the celebrations of the second night of Simchas Beis HaShoeivah must be double that of the first night. Though the Hebrew word Sheni (“two”) is also related to the Hebrew for repetition, it also relates to the word shinun which is connected with the ability to develop new Torah concepts. This quality of newness must be reflected in our Simchas Beis HaShoeivah celebrations. This is particularly true in the present year, “a year of miracles.”

“Deed is most essential.” On this second night of Sukkos, we must increase our celebrations and spread this joy to others. We must dance with such intensity that the street will also dance along. This is particularly true since, according to reports I received, yesterday’s celebrations were not carried out with such intensity. Hopefully, these reports were untrue. If they were true, compensation can be made by increasing our celebrations on the present night. These celebrations must unbounded in nature3 and must be expressed through our dancing at Simchas Beis HaShoeivah.

When it comes to shaking the Lulav, care must be taken that it not be shaken with such energy that its leaves split. When it comes to rejoicing, however, there is no need for such fears, one can dance with true rejoicing. If doing so will cause one to limit his intake of food or drink, it is not so terrible. What’s most important is that instead of talking about these celebrations, we actually carry them out, celebrating with a Simchas Torah niggun. {At this point, the Rebbe Shlita began singing his father’s Simchas Torah niggun.}

2. The above is also connected to the Ushpizan and, in particular, the Ushpiza of the present night, the Patriarch, Yitzchok. Together with the Ushpizan mentioned in the Zohar, we are also visited by Chassidic Ushpizan. There were those who saw the Previous Rebbe point with his finger and say, “Here, the Baal Shem Tov is sitting. Here, the Maggid is sitting, Here, the Alter Rebbe is sitting,...” mentioning all the Chabad Nesi’im. (It is self-understood that, at present, the Previous Rebbe accompanies these guests.)

We must learn from the teachings and the behavior of these guests, i.e., on the present night, one should learn from the teachings of the Maggid and those of the Baal Shem Tov and those of the Nesi’im of Chabad who followed him.

This will allow us to celebrate Simchas Beis HaShoeivah in an unbounded manner, causing the streets to dance together with us. Wherever there is a street, it should dance together with us. This is particularly true this year, a “year of miracles.” This begins with each Jew living in a miraculous manner, lifting his behavior and that of his family above the limits of nature. This, in turn, will cause G‑d to lift us above the limits of nature, initiating a miraculous order, including the greatest miracle, the coming of the Messianic redemption.