Introduction
Parshas Vezos HaBerachah is read on Simchas Torah, the holiday celebrated by spirited dancing, rejoicing with the Torah in a manner that knows no bounds. These celebrations are not highlighted by Torah study but rather by dancing with the Torah as it is closed, wrapped in its sash and mantle.
Why do our celebrations take this form? Because, fundamentally, the Torah is not a body of intellectual knowledge. True, it has become enclothed in intellect and can be understood with our mortal minds. However, the Torah is much more than that. G‑d invested His Essence in the Torah, and the manner in which we can access the essence of the Torah and thus bond with G‑d’s Essence involves opening ourselves up to that Essence without any bounds or limitations. That is the message conveyed by dancing with the Torah while it is closed. Through this outpouring of joy, we underscore that our connection with the Torah is not based on our understanding, but on the core relationship between G‑d, the Torah, and the Jewish people.
This fundamental bond is intimated by one of the initial verses of Parshas Vezos HaBerachah. As the sichah to follow emphasizes, the verse,1 “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov,” teaches that our connection with the Torah is inherent and essential; it is intrinsic to our very being. As implied by the term “inheritance,” the Torah is our birthright. G‑d chose the Jewish people; He invested His Essence in the Torah and endowed it to us. As we conclude the yearly cycle of Torah readings, this message is highlighted, and it is what motivates our unrestrained celebration on Simchas Torah.
Every Child’s Inheritance
Parshas VeZos HaBerachah contains the verse,2 “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov.” This is the first verse from the Torah to which a child is introduced, as our Sages state,3 “When a child... learns how to speak, his father should teach him… [the verse,] “The Torah which Moshe commanded us….”
אדֶער פָּסוּק "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב", ווָאס שְׁטֵייט אִין פַּרְשַׁת בְּרָכָה, אִיז דִי עֶרְשְׁטֶע זַאךְ פוּן תּוֹרָה, ווָאס מֶען הוֹיבְּט אָן צוּ לֶערְנֶען מִיט אַ אִידִישׁ קִינְד, ווִי חַזַ"ל זָאגְןא : "קָטָן כו' יוֹדֵעַ לְדַבֵּר אָבִיו לוֹמְדוֹ כו' תּוֹרָה צִוָּה לָנוּ מֹשֶׁה".
This verse refers to the Torah conveyed by Moshe, who received it at Sinai. “The Torah which Moshe commanded us” includes the entire Torah, not only the Written Torah but the Oral Law as well, including “every new insight developed by an experienced sage,”4 for even these insights were “given to Moshe at Sinai.”3 The Torah given to Moshe encompasses even the mystical insights of P’nimiyus HaTorah to be revealed by Mashiach. True, there are differences with regard to the extent to which various dimensions of the Torah have been revealed and the times when those revelations took place. There are certain dimensions of the Torah that have already been revealed and others that will be revealed only later. However, even when these revelations were delayed and not conveyed to the Jewish people immediately, what was or will be later revealed is not a new Torah, Heaven forbid, for the Giving of the Torah will never be repeated. All the new insights that have been and will be developed are merely revelations of “the Torah which Moshe commanded us.”
The verse is thus teaching us that no matter how much we have learned or have yet to learn, and to what extent we comprehended or will comprehend what we are studying, it is all included in “the Torah which Moshe commanded us.” This leads to an awareness that everything that we know is only a tiny portion of the Torah, for the Torah contains unfathomable depth.5
דֶער פָּסוּק "תּוֹרָה צִוָּה לָנוּ מֹשֶׁה" רֶעדט ווֶעגְן דֶער תּוֹרָה ווִי זִי אִיז גֶעקוּמֶען פוּן מֹשֶׁה רַבֵּינוּ, ווָאס עֶר הָאט זִי מְקַבֵּל גֶעווֶען פוּן סִינַי, אַז דִי "תּוֹרָה" ווָאס "צִוָּה לָנוּ מֹשֶׁה", אַנְטְהַאלְט אִין זִיךְ דִי גַאנְצֶע תּוֹרָה, אוֹיךְ "כָּל מַה שֶּׁתַּלְמִיד וָתִיק עָתִיד לְחַדֵּשׁ"ב, אוּן אֲפִילוּ דִי פְּנִימִיּוּת הַתּוֹרָה ווָאס מָשִׁיחַ ווֶעט מְגַלֶּה זַיְין. בְּלוֹיז אִין דֶעם גִילּוּי פוּן תּוֹרָה זַיְינֶען פַארַאן חִילּוּקִים: עֶס זַיְינֶען דָא עִנְיָנִים פוּן תּוֹרָה ווֶעלְכֶע זַיְינֶען שׁוֹין אַנְטְפְּלֶעקְט גֶעווָארְן אוּן עֶס זַיְינֶען פַארַאן עִנְיָנִים ווָאס ווֶעלְן נִתְגַּלֶּה ווֶערְן עֶרְשְׁט שְׁפֶּעטֶער. אָבֶּער אוֹיךְ דָאס ווָאס ווֶעט נִתְגַּלֶּה ווֶערְן שְׁפֶּעטֶער ווֶעט נִיט זַיְין קֵיין נַייְעֶ תּוֹרָה חַס וְשָׁלוֹם (נָאךְ אַמָאל מַתַּן תּוֹרָה ווֶעט נִיט זַיְין), נָאר דֶער גִילּוּי פוּן דֶער תּוֹרָה ווָאס "צִוָּה לָנוּ מֹשֶׁה". דָאס הֵייסְט אַז דֶער אִינְהַאלְט פוּן דֶעם פָּסוּק אִיז – גֶעבְּן צוּ ווִיסְן, אַז "תּוֹרָה" – ווִיפְל מֶען הָאט גֶעלֶערְנְט אוּן מֶען ווֶעט לֶערְנֶען אוּן ווִיפְל מֶען הָאט אוּן מֶען ווֶעט פַארְשְׁטֵיין, – אִיז דָאס אַלְץ אִין דֶעם ווָאס "צִוָּה לָנוּ מֹשֶׁה". וּבְמֵילָא אִיז פַארְשְׁטַאנְדִיק אַז עֶס אִיז אַלְץ נָאר גָאר אַ קְלֵיינֶער טֵייל פוּן דֶער תּוֹרָה, ווַיְיל אִין אִיר אִיז דָא טִיפֶער אוּן טִיפֶערג.
Based on the above, the question arises: How is it possible to teach — or at least allude to — such a profound concept when dealing with a very young child who is just beginning his study of the Torah? Generally, Torah study involves an ordered pattern. We begin by teaching a child easy concepts and then proceed to more difficult ones. In the first stages, a child learns simple and straightforward ideas. Afterwards, he is exposed to more complicated and lofty ones. This pattern continues until he reaches complete understanding of the subject matters which he can comprehend (yedias hachiyuv). At that point, he is asked to begin the process of “negative understanding” (yedias hashelilah).6 This is when he learns to appreciate how the true content of the Torah transcends our understanding entirely, and that he can hope to fathom only a small fraction of it. As a student’s understanding develops, it is possible to teach him such lofty concepts and for him to grasp them. However, how is it appropriate to teach these elevated dimensions of the Torah to a child as soon as he is able to speak?
לוֹיט דֶעם: ווִי קוּמְט עֶס, ווָאס אַזֶעלְכֶע טִיפֶע עִנְיָנִים לֶערְנְט מֶען (עַל כָּל פָּנִים – בְּרֶמֶז) מִיט גָאר אַ קְלֵיין קִינְד, ווֶעלְכֶער הוֹיבְּט עֶרְשְׁט אָן צוּ לֶערְנֶען תּוֹרָה? דֶער גֶעווֵיינְטְלֶעכֶער סֵדֶר פוּן לֶערְנֶען אִיז דָאךְ "מִן הַקַּל אֶל הַכָּבֵד" (פוּן גְרִינְגֶער צוּ שְׁווֶערֶער). צוּם עֶרְשְׁטְן לֶערְנְט מֶען גְרִינְגֶערֶע, אֵיינְפַאכֶערֶע עִנְיָנִים, דֶערְנָאךְ שְׁווֶערֶערֶע אוּן הֶעכֶערֶע, בִּיז נָאכְן צוּקוּמֶען צוּ דֶער שְׁלֵימוּת פוּן פַארְשְׁטַאנְד אִין יְדִיעַת הַחִיּוּב, הוֹיבְּט מֶען אָן צוּ לֶערְנֶען אִין דֶעם סֵדֶר פוּן יְדִיעַת הַשְּׁלִילָה: מֶען לֶערְנְט צוּ ווִיסְן ווִי אַזוֹי אֲמִיתִּית הַתּוֹרָה אִיז לְגַמְרֵי הֶעכֶער אוּן מוּשְׁלָל פוּן אוּנְזֶער הַשָּׂגָה אוּן אַז אַלְץ ווָאס מֶען הָאט גֶעלֶערְנְט אוּן פַארְשְׁטַאנֶען אִיז נָאר אַן אֶפֶס קָצֵהוּ פוּן תּוֹרָה. אָבֶּער ווָאס פַאר אַן אָרְט הָאט עֶס צוּ רֵיידְן ווֶעגְן אָט־דִי הֶעכְסְטֶע עִנְיָנִים פוּן תּוֹרָה מִיט אַ קָטָן בַּאלְד ווִי עֶר אִיז "יוֹדֵעַ לְדַבֵּר"?
This question can be answered as follows: The essence of the Torah “that Moshe commanded us” transcends intellectual comprehension entirely. This essence was granted us as an inheritance, and thus belongs to every Jewish soul without distinction. Thus, the essence of the Torah relates to every Jew equally, even to a young child.
The general approach of following an ordered progression when teaching – proceeding from what is easy to what is difficult – is appropriate for subject matters that can be grasped on a rational basis. However, this pattern does not apply with regard to the Torah itself, for its essence transcends the intellect entirely. G‑d invested Himself, His Essence, in the essence of the Torah. Thus, to refer to our Sages’ words,7 when a Jew studies the Torah, it is as if G‑d is telling him, as it were, “you are taking Me,” for by studying the Torah, he acquires and bonds himself with G‑d’s Essence.
דֶער בִּיאוּר אִין דֶעם: דִי עַצְמוּת פוּן תּוֹרָה ווָאס "צִוָּה לָנוּ מֹשֶׁה", אִיז נִיט קֵיין זַאךְ ווָאס אִיז שַׁיָּיךְ צוּ הַשָּׂגָה; דָאס גֶעהֶערְט צוּ דֶער נְשָׁמָה אוּן אִיז גֶעגֶעבְּן גֶעווָארְן צוּ יֶעדֶער אִידְן. דֶערִיבֶּער הָאט עַצְמוּת פוּן תּוֹרָה אַ שַׁיְיכוּת צוּ אַלֶע אִידְן, אֲפִילוּ צוּ אַ קָטָן. דֶער כְּלַל ווֶעגְן סֵדֶר הַלִּימּוּד "מִן הַקַּל אֶל הַכָּבֵד" אִיז אִין עִנְיָנִים פוּן הַשָּׂגָה, מַה שֶּׁאֵין כֵּן תּוֹרָה – אִיר עַצְמוּת אִיז כְּלַל נִיט קֵיין עִנְיָן פוּן הַשָּׂגָה. אִין עַצְמוּת פוּן תּוֹרָה הָאט דֶער אוֹיבֶּערְשְׁטֶער אָפְּגֶעגֶעבְּן, כִּבְיָכוֹל, זִיךְ אַלֵיין, זַיְין עַצְמוּת, אוּן דוּרְךְ דֶעם ווָאס אַ אִיד לֶערְנְט תּוֹרָה אִיז – "אוֹתִי אַתֶּם לוֹקְחִים"ד, אִיר נֶעמְט כִּבְיָכוֹל מִיר אַלֵיין.
In no way is this an exclusionary process. On the contrary, G‑d has invested Himself in the Torah which every Jew studies. The nature of the student or the subject matter is not a determinant because a Jew’s connection to the Torah is not a product of his understanding, but stems from G‑d’s initiative. He conveys His Essence to each and every Jew. It follows that, from our mortal standpoint, just as a person with an underdeveloped intellectual potential is incapable of grasping the essence of the Torah, so too, is the most developed intellect inadequate. Our connection to the Torah comes solely due to Him. It is only because G‑d “chose us from among the nations” that He “gave us His Torah.”8 He – G‑d in His omnipotence – gave us His Torah, His essential delight.
Since G‑d invested Himself in the Torah, just as He invested Himself in the concepts of the Torah that an adult studies, He also invested Himself in the words of Torah recited by a young child. In the breath of a child who recites the Torah’s words is manifest G‑d’s Essence.
אוּן דָאס הָאט דֶער אוֹיבֶּערְשְׁטֶער אָפְּגֶעגֶעבְּן אִין דֶעם לִימּוּד הַתּוֹרָה פוּן יֶעדֶער אִידְן: מִצַּד הַנִּבְרָאִים אַלֵיין, אִיז פּוּנְקְט ווִי דֶער שֵׂכֶל הַקָּטָן אִיז נִיט קֵיין כְּלִי צוּ עַצְמוּת שֶׁבַּתּוֹרָה אַזוֹי אִיז אוֹיךְ שֵׂכֶל הַגָּדוֹל נִיט קֵיין כְּלִי דֶערְצוּ; אוּן נָאר ווַיְיל "בָּחַר בָּנוּ מִכָּל הָעַמִּים" דֶערְפַאר אִיז "וְנָתַן לָנוּ אֶת תּוֹרָתוֹ" – עֶר (דֶער כֹּל יָכוֹל) הָאט אוּנְז אַווֶעקְגֶעגֶעבְּן זַיְין תּוֹרָה, ווִי זִי אִיז שַׁעֲשׁוּעִים עַצְמִיִּים שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא – אוּן ווַיְיל דֶער אוֹיבֶּערְשְׁטֶער הָאט זִיךְ אַלֵיין אַווֶעקְגֶעגֶעבְּן אִין תּוֹרָה, אִיז פּוּנְקְט ווִי עֶר הָאט זִיךְ אַרַיְינְגֶעשְׁטֶעלְט אִין דֶעם שֵׂכֶל הַתּוֹרָה ווָאס עֶס לֶערְנְט אַ גָדוֹל, אַזוֹי הָאט עֶר זִיךְ אַרַיְינְגֶעשְׁטֶעלְט אִין דֶעם דִיבּוּר הַתּוֹרָה פוּן אַ קָטָן, אַז אִין דֶעם הֶבֶל פוּן אַ תִּינוֹק ווָאס זָאגְט דִי ווֶערְטֶער פוּן תּוֹרָה – שְׁטֵייט עַצְמוּת.
Selections from Likkutei Sichos (SIE)
Insights into the Weekly Parshah and festivals by the Lubavitcher Rebbe selected from the Likkutei Sichos series.
This is the intent of the concluding phrase of the verse, “The Torah... is the inheritance9 of the congregation of Yaakov.” The age or maturity of an heir is of no consequence, as long as he is the heir of the deceased, he acquires his estate; even a newborn is granted his rightful inheritance.10 Moreover, he acquires the entire estate of his deceased relative and assumes his relative’s position as if there were no difference between the two.11
These concepts also apply regarding the Jewish people. Since the Jews are G‑d’s children,12 like heirs, they are considered one with Him, as He is the benefactor whose inheritance they are receiving. Thus, through the Torah, the entire Jewish people acquire G‑d’s Essence. This is “the inheritance of the congregation of Yaakov,” the entire Jewish people, even those on the lowest levels, as implied by the use of the name Yaakov (יעקב), referring to those Jews who relate to the level of the heel
(עקב).i13 Even they acquire the Torah – and through it – G‑d’s Essence.
אוּן דָאס אִיז דֶער סִיּוּם פוּן דֶעם פָּסוּק – "מוֹרָשָׁה קְהִלַּת יַעֲקֹב". "מוֹרָשָׁה" לְשׁוֹן יְרוּשָּׁהה, וואוּ סְ'אִיז נִיט נוֹגֵעַ דֶער מַעֲמָד אוּן מַצָּב פוּן דֶעם יוֹרֵשׁ, אֲפִילוּ אַ "תִּינוֹק בֶּן יוֹם א' נוֹחֵל"ו – אוֹיבּ עֶר אִיז נָאר אַ בֵּן פוּן דֶעם מַנְחִיל, בַּאקוּמְט עֶר דָאס גַאנְצֶע אֵייגֶענְטוּם אוּן עֶר אִיז בִּמְקוֹם הַמּוֹרִישׁ מַמָּשׁז. אוּן אַזוֹי אִיז עֶס אוֹיךְ בַּיי אִידְן: ווִיבַּאלְד אַז זֵיי זַיְינֶען בָּנִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, ווֶערְן זֵיי אַווֶעקְגֶעשְׁטֶעלְט בִּמְקוֹם הַמּוֹרִישׁ מַמָּשׁ, דָאס הֵייסְט אַז דוּרְךְ תּוֹרָה נֶעמֶען זֵיי עַצְמוּת אַלֵיין אוּן דִי "מוֹרָשָׁה" אִיז צוּ אַלֶע אִידְן, אֲפִילוּ צוּ דִי ווָאס זַיְינֶען אִין דֶער בְּחִינָה פוּן "קְהִלַּת יַעֲקֹב" (יַעֲקֹב פוּן לְשׁוֹן עֲקֵבַיִם)ח, אוֹיךְ זֵיי נֶעמֶען דוּרְךְ תּוֹרָה – עַצְמוּת.
What Will the Foundation Be?
There is, however, a need for further clarification. True, the essence of the Torah is also manifest in the Torah a child reads. However, why must the child be informed of this at such a young age? What would be missing if this concept was communicated to him afterwards, when he is older and capable of understanding it thoroughly? In the interim, he could be exposed only to those aspects of the Torah which he is capable of understanding.
בעֶס אִיז אָבֶּער נָאךְ נִיט מוּבָן: אֱמֶת טַאקֶע אַז דִי עַצְמוּת פוּן תּוֹרָה אִיז פַארַאן אוֹיךְ אִין דֶער תּוֹרָה ווָאס עֶס לֶערְנְט אַ תִּינוֹק, צוּלִיבּ ווָאס אָבֶּער מוּז מֶען דָאס מוֹדִיעַ זַיְין דֶעם תִּינוֹק? ווָאס ווָאלְט אוֹיסְגֶעמַאכְט ווֶען אָט־דִי יְדִיעָה זָאל עֶר בַּאקוּמֶען שְׁפֶּעטֶער, ווֶען עֶר ווֶעט גְרֶעסֶער ווֶערְן אוּן קֶענֶען עֶס גְרוּנְטִיק פַארְשְׁטֵיין, אוּן דֶערְווַיְילֶע זָאל מֶען מִיט אִים לֶערְנֶען נָאר דִי עִנְיָנִים ווָאס זַיְינֶען לְפִי עֶרְכּוֹ?
The resolution of these questions is based on a fundamental concept. A Jew must know with absolute certainty that the true essence of the Torah is not a matter of mortal thought or understanding. The essence of the Torah is that it is G‑d’s wisdom and “He and His wisdom are one.”14 When a person does not possess such a conviction, the entire foundation of the Torah is lacking, for the Torah is not just a body of knowledge, but an expression of G‑d’s Essence and a means to bond with Him.
אִיז דֶער בִּיאוּר אִין דֶעם: בַּיי אַ אִידְן דַארְף זַיְין אָפְּגֶעלֵייגְט אַז עַצְמוּת וַאֲמִתִּית הַתּוֹרָה אִיז נִיט קֵיין עִנְיָן פוּן שֵׂכֶל אוּן פַארְשְׁטַאנְד. דִי עַצְמוּת פוּן תּוֹרָה אִיז דָאס ווָאס זִי אִיז חָכְמָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא "שֶׁהוּא וְחָכְמָתוֹ אֶחָד"ט ; אוּן אוֹיבּ עֶס פֶעלְט אָט־דֶער אָפְּלֵייג, פֶעלְט דַאן דֶער גַאנְצֶער יְסוֹד פוּן תּוֹרָה.
The realization that G‑d and the Torah are one is not a specific detail, or merely one element of the study and comprehension of the Torah. It is not a lofty truth that can be taught later in one’s Torah study, after first learning easier concepts. It is the essence of the totality of “the Torah that Moshe commanded us,” the foundation on which all Torah knowledge rests. Thus, it is understood that laying this foundation must come first. Only afterwards can one build a structure – the conceptual framework of the Torah – upon it.
אָט דֶער עִנְיָן, אַז תּוֹרָה מִיט דֶעם אוֹיבֶּערְשְׁטְן זַיְינֶען אֵיינְס, אִיז נִיט קֵיין בַּאזוּנְדֶער פְּרַט אִין לֶערְנֶען אוּן פַארְשְׁטֵיין תּוֹרָה, בַּיי ווָאס עֶס זָאל זַיְין שַׁיָּיךְ צוּ זָאגְן אַז פְרִיעֶר, פַאר אִים, דַארְף מֶען לֶערְנֶען אַ גְרִינְגֶערְן עִנְיָן. דָאס אִיז דִי נְקוּדָּה הָעַצְמִית פוּן גַאנְץ תּוֹרָה ווָאס "צִוָּה לָנוּ מֹשֶׁה". אִיז דָאךְ מוּבָן אַז צוּם עֶרְשְׁטְן דַארְף מֶען הָאבְּן דֶעם יְסוֹד אוּן עֶרְשְׁט דַאן קֶען מֶען בּוֹיעֶן אוֹיף אִים דֶעם בִּנְיָן – דִי הַשָּׂגָה פוּן תּוֹרָה.
There is another point involved: If learning this truth – that the Torah is G‑d’s wisdom and “He and His wisdom are one” – is delayed, the child will lack the foundation of all the Torah concepts that he will learn until he learns this truth. Furthermore, if a child becomes used to appreciating only the intellectual dimension of the Torah, afterwards, he will find it difficult to ingrain within himself the conviction that the Torah transcends the intellect entirely for, as is well known, intellect conceals the essential dimensions that transcend reason.
Therefore, this conviction must be instilled within a Jew when he is still very young, at the very beginning of his intellectual development. As a result, afterwards, “even when he grows older, he will not depart from it.”15 Later, even when he will study the Torah with developed understanding, this understanding will be permeated by the fear of Heaven and the acceptance of G‑d’s yoke to which this conviction leads.
אוּן נָאךְ אִין דֶעם: לְבַד זֹאת ווָאס אוֹיבּ מֶען זָאל אָפְּלֵייגְן אָט־דִי יְדיעָה (אַז תּוֹרָה אִיז חָכְמָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אוּן "הוּא וְחָכְמָתוֹ אֶחָד") אוֹיף שְׁפֶּעטֶער, ווֶעט דָאךְ פֶעלְן דֶער יְסוֹד בַּיי דִי אַלֶע עִנְיָנֵי תּוֹרָה ווָאס עֶר ווֶעט לֶערְנֶען בִּיז עֶר ווֶעט בַּאקוּמֶען דִי יְדִיעָה, נוֹסָף עַל זֶה: אוֹיבּ מֶען ווֶעט זִיךְ אַיְינְגֶעוואוֹינֶען צוּ נֶעמֶען תּוֹרָה בְּלוֹיז מִיט הַשָּׂגָה,
ווֶעט שְׁפֶּעטֶער שְׁווֶער זַיְין צוּ אַיְינְקַארְבְּן בַּיי זִיךְ דִי הַנָּחָה אַז תּוֹרָה אִיז לְגַמְרֵי הֶעכֶער פוּן שֵׂכֶל, כְּיָדוּעַ אַז שֵׂכֶל פַארְשְׁטֶעלְט אוֹיף דֶער בְּחִינָה עַצְמִית ווָאס אִיז הֶעכֶער פוּן שֵׂכֶל. דֶערִיבֶּער דַארְף מֶען אַיְינְפלַאנְצְן אָט־דֶעם אָפְּלֵייג ווֶען דֶער אִיד אִיז נָאךְ אַ תִּינוֹק. אוּן דַאן אִיז – "גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה"י ; אוֹיךְ שְׁפֶּעטֶער, ווֶען עֶר ווֶעט לֶערְנֶען תּוֹרָה בְּהַשָּׂגָה, ווֶעט דִי הַשָּׂגָה זַיְין דוּרְכְגֶענוּמֶען מִיט יִרְאַת שָׁמַיִם אוּן קַבָּלַת עוֹל, ווָאס אָט־דִי הַנָּחָה בְּרֶענְגְט.
Adapted from a sichah delivered on the night of Simchas Torah, 5722 (1961)
(משיחת ליל שמח״ת תשכ״ב)
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