A ווארט of the רבי בנוגע the יום טוב of סוכות. We know that סוכות is called זמן שמחתנו, the time of our שמחה, of our joy. Even though all three ימים טובים are a time of שמחה, פסח and שבועות and סוכות, they're all מועדים לשמחה, ימים טובים to be בשמחה, but they don't all have the title of זמן שמחתנו. פסח is called זמן חרותנו, the time of our freedom. שבועות is called זמן מתן תורתנו, the time of when the תורה was given. Only סוכות is called זמן שמחתנו as the time of our שמחה. And the reason is because, even though all ימים טובים have to be you have to be בשמחה, but where is really the תורה tell us that you have to be בשמחה is by סוכות. פסח, it doesn't mention in the תורה at all that you have to be בשמחה. The חכמים learn it out from a לימוד, but it doesn't say in the תורה clearly. בנוגע שבועות, the תורה says once that you have to be בשמחה, but סוכות, the תורה tells us three times that you have to be בשמחה. So the real time of שמחה is the זמן of סוכות. What is the reason for it?

So one of the reasons given in מדרש, in ילקוט, it says like this: פסח is called חודש האביב, it's the month of spring. That's a פסוק in בא, in משפטים, in כי תשא. שבועות is called חג הקציר, the holiday, the יום טוב, when you cut the תבואה, you cut the grain, you cut the crop. And שבועות and סוכות is called חג האסיף, the יום טוב when you gather them and you bring them into your storage house, you bring them into the house. And that's the reason for the different levels of שמחה. פסח, because it's חודש האביב, it's in the spring. In the spring is a time when you the fruit the things that grow, the grain that grows, is not ready yet. So you're not happy yet, you don't know what's going to come out, what you're going to get. Will it be good? Will it not be so good? That's why it's not really really the time of שמחה, the real time of שמחה. שבועות is called חג הקציר when you cut it already, so then you already have it and you see what you have, but you just cut it and you left it in the field. It's only in the field yet. So you're starting to be בשמחה because you already have the crop, but nevertheless you don't have it yet actually at home. סוכות, when it's the חג האסיף, the time when you gather the תבואה, so that's already when you're happy. You gather and you bring it into your house like the פסוק says that סוכות is חג האסיף, באספך את מעשיך מן השדה, when you will gather everything that you did from the field, now you are really בשמחה.

Now there must be a deeper meaning to this that because everything that we have in תורה ומצוות in גשמיות also has a spiritual counterpart, a רוחניותדיקע meaning. Especially when this whole idea of the three levels in the field is שייכות to agriculture, it's connected to agriculture, and the time of the תורה then when the people in ארץ ישראל, then most of the people worked in the field, במילא these three stages of the crop that grows in the field would make sense to be three levels of שמחה. One you're not so special בשמחה, the other one is you are בשמחה, then you're even stronger בשמחה. But nowadays and many years later it wasn't like that. So there must be a רוחניותדיקע reason that's hidden in these three stages. So the רבי explains that the תבואה, the grain, the crop that grows and fruit that grows are connected, are a משל, a parable to תורה ומצוות. We know תורה is compared to תבואה, תורה is compared to bread, in different places, in פסוקים or in חז״ל, מצוות are compared to פירות. So when we talk about this, we mean תורה ומצוות. So the connection of the אידן to תורה ומצוות in the beginning when the אידן started and they became a nation went through these three stages. פסח, what started was the אידן strengthened their אמונה then. That's all. They had אמונה in השם, they had the trust in השם. They didn't have תורה ומצוות yet, the trust in השם, which is very fundamental. It's very good, but it is not real yet, it's not נוגע to reality yet, there's not something that you do about it. That's just the beginning. Just like when the fruit starts growing is just the beginning. You see the potential, but it's not the real, it's the foundation. So אמונה is the foundation, but it's not the real thing yet. That's the first level. When it came to שבועות, to מתן תורה, דער אויבערשטער gave us the תורה, we accepted the תורה. Now when we received the תורה, that is already when we have similar we have the תבואה, we have the תורה ומצוות, we have it already. But still we didn't do anything yet, we just got it. We just got it, just like similar to when you gather the תבואה, when the תבואה grows and you cut the תבואה, but you didn't gather it yet, you don't have it yet at the house, you don't have it actually in reality yet, even though you know it's there. That's the second level when the אידן received the תורה and they said נעשה ונשמע. It came to סוכות, סוכות is already when a few months later, when you already gather the תבואה means you bring it home, you already do it already. So a few months passed since מתן תורה, so you already did תורה ומצוות. That's what the פסוק means when the פסוק says באספך את מעשיך מן השדה. סוכות you gather it from the field, but what do you gather? מעשיך, your מעשים, your action, which means that the action You actually did תורה ומצוות already, and that's the third level. And this is the way it started all in the beginning when the אייבערשטער took us out of מצרים and gave us the תורה, etc., etc. But every year everything repeats itself, so the same thing happens every year. So that's why on פסח we שמחה, just a little bit of שמחה, and שבועות is more שמחה, and סוכות the שמחה is great, because now we already have the תורה ומצוות that we did. And when the יידן were in ארץ ישראל in those years, it actually transformed into גשמיות also, that בגשמיות פשוט, פשוט בנוגע their תבואה and פירות that they had already, then went through these three stages. בגשמיות at פסח they only started growing, and שבועות is when they already cut it, and סוכות is when they gathered it. But that's all a result of the way it is ברוחניות in ענין of תורה ומצוות, which is תבואה and פירות in a רוחניותדיקע sense. But then it was בגשמיות, now we don't see it בגשמיות so much, but it's a repeat of the way it was ברוחניות in the time when יידן went out of מצרים. And that's the reason why פסח is a little bit of שמחה, it's just the beginning of תורה ומצוות, the beginning of so to speak יידישקייט. And שבועות is already when the תורה is given and we have it already, but we didn't do it yet, and then when it comes to סוכות, then we did it already. And that's the מעשים. And every year it repeats itself the way it was in the beginning, in the first time.