1. There are three elements connected with the present day:

a) It is a Tuesday, the third day of the week,

b) It is the fourth day of the holiday of Sukkos,

c) This represents the passage of the majority of the holiday.

The interrelation of the above concepts can be explained in terms of our Sages’ statement that the letters d (Gimmel, numerically equivalent to three) and s (Daled, numerically equivalent to four) are related to the concept Gomel Dallim (“Being generous to the needy”).1 This, in turn, relates to the verse in Hallel, “I was brought to a state of need and He saved me,” i.e., even when a person is in a state of need, G‑d saves him.

Thus, we see a connection to Simchas Beis HaShoeivah which our Sages associated with the verse, “And you shall draw water with waters from the wellsprings of salvation.” Simchas Beis HaShoeivah centered around the water libation which involved pouring water, representative of salvation and kindness into the shittin, the holes within the altar of the Beis HaMikdash through which the water (and other offerings of wine or sacrificial blood) would descend. This descent is representative of a state of need.

“Being generous to the needy” [Gommel (3) Dallim (4)] is related to the concepts of mashpia (“source of influence”) and mekabel (“recipient”). The entire order of spiritual worlds is based on a flow of influence from a giver (a higher realm of existence) to a recipient (a lower realm of existence). Thus, through uniting a mashpia with a mekabel, one brings about unity and a state of completeness in the entire spiritual cosmos, transforming our world, the lowest of all worlds and redeeming it entirely from a state of need.

This is related to the concept of the seven days of Sukkos paralleling “the seven days of construction” and thus, including the entire order of spiritual worlds. It also relates to the mitzvah of sukkah which are representative of “the sukkos” in which “I (G‑d) caused the children of Israel to dwell.” Our Sages explain that these sukkos refer to the “clouds of glory” which accompanied the Jews on their journey through the desert.

Clouds come from the evaporation of water from the earth and then, bring rain to the earth. This relates to the service of Tishrei which represents “an arousal from below” (to quote a Biblical verse: “a mist arose from the earth.”) Through the service of elevating the earthly aspects of our existence, we refine the entire realm of worldly existence and then draw down Divine influence into the world, transforming the nature of its existence.

Based on this explanation, we can understand the second opinion of our Sages, i.e., that the sukkos mentioned in the above verse refer to booths like our sukkos. Through the service described above, the “clouds of glory” become united with the simple booths in which we live. Thus, by fulfilling the mitzvah of sukkos, a Jew draws down both aspects simultaneously.2

The above concept is also related to Parshas Haazinu which is always read in the month of Tishrei. This parshah begins “Give ear heavens... earth, hear,” interpreted by our Sages to indicate how Moshe was “close to heaven and far from the earth.” This potential is granted to every Jew. Even within his worldly concerns, he has the potential to be “close to the heaven,” and reveal “heaven,” spirituality within “earth,” fusing the two into a single identity.

There are two factors which make the above concepts particularly relevant this year:

a) Rosh HaShanah fell on Shabbos. Shabbos is a day when “all your work is completed” and a person should experience physical delight in the fullest sense. Thus, on Shabbos, even a person who is in “a state of need”3 feels as if he is rich and experiences ultimate pleasure.4

b) This is “a year of miracles.” As explained, this does not imply a negation of the natural order, for the study of Torah and the fulfillment of mitzvos have to carried out be within the context of our world. Rather, it implies that the entire natural order can be lifted up to a higher level.

All the aspects of Rosh HaShanah are revealed on the holiday of Sukkos as explained in Chassidus in interpretation of the verse, “on the designated day, the day of our festival.” Indeed, the first day of Sukkos always falls on the same day of the week as the first day of Rosh HaShanah. Hence, these ideas are particularly relevant to the Sukkos holiday. Furthermore, the seven days of Sukkos represent an entire week, including within them all the weeks of the coming year. Thus, it reflects the miraculous nature of this year.

This is particularly true since, as mentioned above, today marks the passage of the majority of the days of Sukkos. There is a Talmudic principle, the majority is considered as the totality. Thus, the totality of the influence of Sukkos is already felt. The all encompassing nature of the holiday of Sukkos is also related to the s’chach which covers the sukkah and is its fundamental component.5

The above concepts also relate to the Torah portion connected with the present day, the blessings given to Yosef. These blessings include the promise, “His land shall be blessed... with the precious things of heaven... and the waters that lie in the deep.”6 Thus, they include the entire range of existence from the highest spiritual levels until the lowest aspects of materiality, fusing the two, revealing — to quote the Rambam — “how all the entities in the heaven and the earth... came into existence only from the truth of His being.”

This is also related to the Nasi of our generation, the Previous Rebbe, whose name was Yosef. He was given the potential to connect “the precious things of heaven,” the highest spiritual revelations with “the deep” through the service of spreading the wellsprings of Chassidus outward,” even in “the lower half of the world.”

This is also connected with Rachel’s prayer made when naming Yosef, “May the L‑rd7 add to me another son.” Chassidus explains that Yosef’s service transforms someone who is “other,” alienated and estranged, into a “son.”8

The above is relevant to every Jew for, at times, Yosef is used as a name for the entire Jewish people. (Perhaps for this reason we find a unique aspect in regard to the blessings of Yosef that is not found in regard to any of the other tribes. In his case alone, is an entire aliyah devoted to the blessings of a single tribe.) In particular, it applies to those who fulfill the instructions given by the Previous Rebbe, especially the instructions regarding the study of Chitas (Chumash, Tehillim, and Tanya).

Yosef is also related to the coming of Mashiach as evident from Yeshayahu’s opening of the prophecy regarding the ingathering of the exiles which begins with the word Yosif. May this prophecy be fulfilled and then we will witness the ultimate of “Being generous to the needy,” when G‑d brings every Jew to Eretz Yisrael. Then, “a new Torah will emerge from Me.”

This is also related to the Ushpizan of the present night, Moshe. Moshe received the Torah from Sinai. Since G‑d “looked into the Torah and created the world,” it follows that every element of existence is dependent on Torah. Every Jew who wants to study Torah requires the influence of Moshe. Moshe, in turn, is generous with this influence granting his entire understanding of Torah, even the discipline of pilpul9 to the Jewish people.

May the above be reflected in the manner in which each and every individual celebrates Simchas Beis HaShoeivah. These celebrations will be enhanced by the distribution of money to be given to tzedakah10 which “brings close the redemption” when we will celebrate together with all the Ushpizan. May it be now, immediately.