1. Although Simchas Bais Hashoevah is celebrated every night of Sukkos, each night must see an increase in joy compared to the previous night. This additional joy must be infinitely greater than previously, for in matters of sanctity, true progression is only when an infinitely higher level is reached. This applies particularly in matters of joy, for joy itself is beyond limits — and therefore an increase in joy must also be infinitely greater.

For Simchas Bais Hashoevah to be celebrated in such a way, there must be something new, for a new thing causes new additional joy. On each of the nights of Sukkos, ‘Guests’ visit — Avraham, Yitzchok, Ya’akov, Moshe, Aharon, Yosef and Dovid. Likewise, there are seven ‘Chassidic Guests’ — Baal Shem Tov, Maggid, Alter Rebbe, Mitteler Rebbe, Tzemach Tzedek, Rebbe Maharash and the Rebbe Rashab. Although each of these ‘Guests’ follow each other in succession, nevertheless, each possesses a unique quality, new compared to his predecessor and the Guest who will follow. The new thing added each night of Sukkos corresponds to the unique quality of the Guest of that day.

However, a question arises: Each of the ‘Guests’ possess extremely great qualities. Likewise, the ‘Chassidic Guests’ are of immensely lofty stature. A person’s service to G‑d must correspond to the service of both the regular ‘Guests’ and the ‘Chassidic Guests.’ A person wonders: He is only a “small” person — how can he possibly live up to such a standard of service? Even if he only had to compare to one of the Guests it would be impossible. Yet it is demanded that his service compare to all seven! Moreover, this service, a Jew is told, must be done with joy!

The answer is derived from the daily portion of the weekly parshah — the sixth section of parshas Berachah. In this section it states (Devorim 33:29) “Fortunate are you, Israel!” A Jew is not a small person, for he is connected with (33:27) “the eternal G‑d.” Indeed, in the following verse it states “Israel dwells in safety, alone” — Jews are ‘alone,’ meaning that Jews and G‑d (through Torah) are one. Since Jews are united with G‑d, they are able to perform the lofty service demanded of them. Therefore a Jew’s service is performed with joy (“Fortunate are you, Israel!”), for there is no greater joy than being united with “the eternal G‑d.”

A Jew’s service involves not only Torah and mitzvos but also worldly matters. About this the Torah in today’s portion promises: “He drove away the enemy from before you.” G‑d drives away non-Jews and non-Jewish attitudes from Jews to enable them to fulfill their mission properly. The continuation of the above verse is “and said: Destroy [them]!” A Jew must firmly decide that he will have nothing to do with non-Jewish attitudes, and destroys and removes any such thing from his house. This then causes that “He — G‑d Himself — shall drive out the enemy.”

Not only do Jews not fear the nations of the world, but non-Jews fear Jews. Hence, as this section in Torah continues to say, “your enemies will deny their identity before you.” Non-Jews endeavor to strip themselves of their non-Jewish attitudes because of their fear of Jews.

But all is not clear. First Scripture says “He drove away the enemy from before you, and said: Destroy!” — non-Jews (“the enemy”) will be destroyed. Yet it continues to say “your enemies will deny their identity before you” — the enemy still exists (but submit to Jews). Moreover, the verse continues “and you shall tread upon their high places.” This means non-Jews help Jews in all matters, enabling Jews to reach the highest levels (“high places”). Is this not a contradiction to that stated before, that they will be destroyed?

The explanation is as follows: A Jew cannot ignore the world and its inhabitants (as in “Destroy”) for his task is to cause the world to conduct itself in the proper manner — by influencing non-Jews to observe the Seven Noachide Laws. A Jew has the ability to do this because “He drove away the enemy from before you,” enabling Jews to influence the world without fear of the gentile nations.

This is effected through Jews conducting themselves in their homes in the manner of “Destroy.” A Jew must destroy everything in his home that is connected with non-Jewishness, not leaving any remnants at all. When a Jew’s home thus becomes a sanctuary for G‑d, he will then be successful in his mission in the world.

This is the directive from the Torah to all Jews. A Jew cannot isolate himself from the world, thinking he cannot affect it. The world exists, but its existence is from He “by whose word all things came to be.” Everything in the world was created by G‑d, and He so created it that a Jew can overcome all obstacles and fulfill his mission properly. And, as before, this mission is effected through destroying non-Jewishness in his house, leaving it a fit receptacle for G‑dliness. Hence a Jew’s service on Sukkos can be comparable to that of the ‘Guests’ of each of the days. He is separate from other people because “You (G‑d) have chosen us from all the nations... and You have raised us above all tongues.” A Jew has been chosen by G‑d and raised above all the limits of nations. Being loftier than all things, it is no wonder that a Jew’s service can be so lofty, and performed with the greatest of joy!

A Jew thus has the power to make this world a fit dwelling place for G‑d. Every day contains a unique aspect to this service, and on the 4th day of Sukkos, today, it must correspond to the day’s ‘Guests’ — Moshe Rabbeinu and the Mitteler Rebbe. Moshe received the Torah from Sinai, and in this week’s parshah, Berachah, we find a special connection to a Sefer Torah. Moshe completed the first Sefer Torah with the writing of parshas Berachah, the last parshah in the Sefer Torah. It was completed on the last day of Moshe’s life, when he turned 120 years old. Hence, today, Friday, is the eve of and preparation to the seventh and final portion of the parshah (and completion of the entire Torah).

2. It is thus now appropriate to once again remind and urge everyone about participation in the Sefer Torahs being written to unite all Jews. A Sefer Torah contains hundreds of thousands of letters; yet they combine together to form one Torah. When Jews unite in the writing of a Sefer Torah (through each one purchasing a letter), their unity is thus emphasized. This unity through Torah is associated with Moshe Rabbeinu. Moshe gave us the Torah, and in addition, our Sages said “Moshe Rabbeinu was a lover of Israel.” Every Jew inherits the Torah of Moshe, and all Jews have a letter in the Torah. He is bound together with all Jews, thereby emphasizing the idea of Ahavas Yisroel.

The importance of the above is stressed when we observe the instability of the world. Through Jews conducting themselves properly they affect the entire world, and influence non-Jews to keep the Seven Noachide Laws — and hence keep the world stable and peaceful.

This is the lesson from Sukkos, when seventy bulls, corresponding to the seventy nations of the world were offered. This affords protection to non-Jews and thus brings blessings for fulfilling their mission of living peacefully with each other and helping Jews in their matters. And although the Bais Hamikdosh no longer physically exists, its concepts remain in man’s spiritual service. Prayer substitutes for the sacrifices, and in the Mussaf prayers on Yom Tov (and in the Torah reading) we mention the sacrifices brought on Sukkos.

3. In reference to the campaign to unite all Jews through purchasing a letter in a Sefer Torah, there are a few additional suggestions. There are various institutions which have a large number of members, and each of these can write a Sefer Torah for itself. For example, a Yeshivah which has many students can write a Sefer Torah in which all students — present and past — can participate. If there are not enough people to purchase all the 304,805 letters in a Sefer Torah, several Yeshivos or organizations can combine together. The money received can be used to strengthen the Yeshivos or organizations.

Another suggestion concerns that previously spoken about purchasing letters on the behalf of departed ones. Accordingly, it is fitting that letters should be purchased for those who perished in the Holocaust, may G‑d avenge their blood.

May it be G‑d’s will that efforts in these areas be done with joy, consonant with these days of Sukkos in which we celebrate Simchas Bais Hashoevah, The ‘Chassidic Guest’ of today, the Mitteler Rebbe, explained the connection of Simchas Bais Hashoevah with the water libation. Wine corresponds to the level of Binah, understanding, which can sometimes cause anger — the antithesis of Ahavas Yisroel. Water on the other hand corresponds to the level of Chochmah, wisdom, which causes unity — including the unity of Jews with love and kindness. This is the reason for the great joy of the water libation. Furthermore, the water was poured on the altar in the manner of “You shall draw water with joy from the wellsprings of salvation.” A “wellspring” purifies with even the smallest amount of water (unlike a mikvah which needs a certain minimum amount of water — 40 Sah). Through strength in fulfilling G‑d’s will (disregarding all obstacles), a person is purified from all impurities.

The Mitteler Rebbe was involved in spreading Torah — both Niglah and Chassidus — in the widest manner. Through study of Torah and the resultant increase in observance of the mitzvos, especially in the celebration of Simchas Bais Hashoevah, we merit to dance with joy in welcome of our righteous Moshiach.