[The Rebbe opened his address by wishing those assembled: ‘Gut Yom Tov.’]

1. Tonight is the second night of Sukkos on which Simchas Beis HaShoeivah is celebrated. Tonight’s celebrations should surpass the rejoicing of the previous night.

The happiness of the present occasion is further emphasized by the fact that today is the second day of Yom Tov, the day instituted because of the Jews living in the diaspora. Each day the exile becomes more severe and hence, each day there has to be greater efforts to generate happiness and transform the darkness of the exile into light. This, in turn, generates greater light for the higher quality of light comes from the transformation of darkness as the higher quality of wisdom comes from the transformation of foolishness.

The increase in happiness in response to the darkness of exile is intrinsically related to Simchas Beis HaShoeivah which is associated with the water libation. Water is used as a metaphor for Chochmah (wisdom). The texts of Chassidus explain that the wine libation brought during the entire year relates to the sefirah of Binah, understanding, while the water libation relates to Chochmah. Thus, it shares a connection with the higher quality of wisdom which comes from the transformation of foolishness.

The celebration of Simchas Beis HaShoeivah tonight must also surpass its celebration on the same night in the previous year. In Iggeres Hakodesh, the Alter Rebbe writes that each year on Rosh HaShanah, a new and more powerful light than has ever been revealed before shines.

Commenting on Psalms 81:4: ‘Blow the shofar on the New Moon, on the designated day of our festival,’ the texts of Chassidus stress that ‘B’kaseh’ (the designated day) also means ‘hiddenness.’ Thus, they explain that ‘those influences which are ‘hidden’ on Rosh HaShanah come out in revelation on our ‘festival,’ Sukkos.’ Accordingly, the new light which descends on Rosh HaShanah also comes into revelation on Sukkos.

Also, this implies that there is a connection between the two days of Yom Tov on Sukkos and the two days of Yom Tov on Rosh HaShanah. Though the two days of Rosh HaShanah were celebrated (sometimes) even during the period of the Temple while the two days of Sukkos were instituted only in the time of exile, there is still a connection between them.

To summarize the above, tonight we must increase our happiness and rejoicing, surpassing the rejoicing of the previous night and surpassing the rejoicing of this night in the previous year.

2. The celebration of Simchas Beis HaShoeivah is associated with the Ushpizin related to tonight: The guest mentioned by the Zohar is the Patriarch Yitzchok and the Chassidic Ushpizin is the Maggid of Mezritch.

Though all seven Ushpizin come each day, nevertheless, there is one of the Ushpizin who is singled out as the primary guest. Thus, the invitation to the Ushpizin states: ‘May Yitzchok enter and with him Avraham, Yaakov....’ A parallel concept applies in regard to the Chassidic Ushpizin.

[This invitation is not included in the Alter Rebbe’s Siddur. However, the Previous Rebbe would frequently mention the Ushpizin and he would draw a connection between the Chassidic Ushpizin and those mentioned in the Zohar.]

On one hand, there is a common factor shared by the Chassidic Ushpizin and those of the Zohar. Nevertheless, there is also a difference and contrast between them so that one may complement the other. In the present context, the fact that the Patriarch Yitzchok and the Maggid of Mezritch were two different tzaddikim, with two different names, implies that though they share a common service and, therefore, are Ushpizin on the same night, there are differences between them. Furthermore, those differences complement and add to each other.

The common point they share was discussed at length in the previous year. In brief, both Yitzchok and the Maggid were distinguished by the fact that they both did not depart from their place of residence. Yitzchok remained in Eretz Yisrael for his entire life. Similarly, from the time the Maggid assumed leadership over the Chassidic movement, he did not leave Mezritch.

The contrast between the two can be explained as follows: Yitzchok is distinguished from Avraham and Yaakov as being ‘a perfect offering.’ This was the reason he never left Eretz Yisrael. None of the other Ushpizin mentioned by the Zohar possessed this quality.

In contrast, we find an opposite quality in the Maggid: He is distinguished from all the other Chassidic leaders in that he is the only one whose connection to Chassidus came later in his life.

The Baal Shem Tov’s father was a Tzaddik. The education he received from him as a small child was very unique as is obvious from the testament he left him ‘not to fear anything in this world except G‑d.’ Similarly, the first stages of his service of G‑d were associated with the hidden, mystical aspects of the Torah and with a Chassidic thrust obvious from his stress on Ahavas Yisrael.

The Alter Rebbe was born to one of the Baal Shem Tov’s chassidim and the Baal Shem Tov gave his parent’s specific directives regarding his education. Indeed, he personally participated in his Upsherinish. [Nevertheless, the Baal Shem Tov ordered that the Alter Rebbe not be told about him.] Surely, the other Chassidic Ushpizin who were raised in the household of their parents, the Rebbeim, had contact with Chassidus throughout their lives. Thus, they all resemble ‘a perfect offering.’

In contrast, the Maggid spent many years without any connection to Chassidus. He was a renowned scholar in both the revealed, legal aspects of Torah and in Torah’s mystic realm before establishing a connection with Chassidus. Indeed, the Baal Shem Tov had to undertake much effort to establish a connection with him. Thus, the Maggid possesses a quality which directly contrasts with that of Yitzchok, ‘the perfect sacrifice.’

As mentioned in the previous year (Sichos In English Vol. 18), from the fact that Yitzchok and the Maggid never left their respective places of residence, we can learn the importance of standing firmly in one place; to quote Koheles 10:4: ‘Do not abandon your place.’ This is not intended to imply that a person should not have an influence beyond his place of residence. Rather, it implies that a person’s efforts should be carried out in a manner that, though he remains in his place, his influence extends beyond those confines.

This concept was exemplified by King Solomon. According to the Zohar III, p. 255 Solomon is one of the Ushpizin. In particular, he shares a unique connection to Yitzchok for they both are associated with the second day of Sukkos: Yitzchok as the Ushpiz and Solomon because the Haftorah of the second day of Sukkos describes the blessings Solomon conveyed upon the people.

This also represents a point of commonalty. Yitzchak’s blessings represent the ultimate of blessing surpassing those of Yaakov and Moshe as explained by the Mitteler Rebbe in the Siddur.

Furthermore, both Yitzchok and Solomon are associated with the Messianic redemption. In the Messianic redemption, the Jews will turn to Yitzchok and declare: ‘You are our father.’ Similarly, Solomon is associated with the Messianic redemption for he represents the quality of peace and the ultimate aspect of peace will come in the Messianic age.

To return to the above concept, though Solomon remained in one place, in Yerushalayim, he conducted his service in such a manner that sparks of G‑dliness from all over the world gathered to him to be elevated. Just as a large torch draws many small sparks toward it, Solomon’s service was able to inspire G‑dly sparks from as distant a place as Shebah with the desire to be elevated.

[Though some Midrashim mention that Solomon was deposed from his monarchy by the demon king Ashmedai for a certain period, that opinion does not appear to be accepted by all. Firstly, I Chronicles 22:9 prophesies about him: ‘He will be a man of rest... I will grant peace and tranquility to Israel in his days.’ Secondly, many Midrashim speak about Solomon’s great qualities.]

The same concept can be applied to Yitzchok and the Maggid. Though they remained in one place, their service was able to influence and elevate the entire world around them. The contrasting aspects of their backgrounds demonstrate how this quality can be possessed both by individuals raised within a particular approach of service to G‑d and by those who chose their approach to G‑d’s service by themselves.

3. The above lesson can be applied to the Simchas Beis HaShoeivah celebrations this evening. Yesterday, it was mentioned how Simchas Beis HaShoeivah must be carried out in the public thoroughfare; how the street itself must be made to dance. Though the Ushpizin of tonight, Yitzchok and the Maggid, emphasize the importance of not leaving one’s own place, that is not meant to imply that dancing should not be held in the street. Rather, the intent is to show that there is nowhere which is not a Jew’s place. The public thoroughfare can be transformed into a private domain for the Jews and for G‑d. This applies even when one Jew dances in the streets, how much more so, when many join in those celebrations.

Dancing in the street also has an influence on the gentiles who are found in the public thoroughfare. The influence on gentiles has a unique connection to the holiday of Sukkos: a) In the Temple, seventy bulls were offered on Sukkos to elevate the seventy nations of the world. b) The Haftorah of the first day of Sukkos relates how in the Messianic age, all the nations will come to Yerushalayim to celebrate the holiday of Sukkos.

This further emphasizes the importance of relating to gentiles and teaching them the seven universal laws commanded to Noach and his descendants. As the Rambam writes, this is the obligation of every Jew. This relationship is alluded to in the Torah reading associated with the second day which includes the verse: ‘You will tread upon their high places (Devarim 33:29).’ On one hand, Israel is exalted above the gentiles; nevertheless, a connection also exists between them.

To summarize the above in a manner allowing it to be applied in deed, for ‘deed is most essential,’ we must increase our celebration of Simchas Beis HaShoeivah, dancing in the streets, thus, having an affect on the street and the gentiles who are found there. This, in turn, will hasten the coming of the ultimate and complete source of joy, the Messianic redemption.