Take a seat Rabbi Shapiro. Thank you Dr. Wasserman and welcome again back to the class. The topic tonight is, lo and behold, אושפיזין. It's a little bit late, a little bit late for it, it's not סוכות time, but I was thinking that since we don't have the class during יום טוב and during סוכות and that kind, we'd never get a chance if we only talk about the subject that's important for that time of the year, so we could only talk about פורים and חנוכה because that's when we have the class, but other times like סוכות and ראש השנה, we don't have the class then, so we might never ever get to talk about the subjects. So I said, well even though it's a little bit late, we'll talk about the אושפיזין of סוכות. And there is some connection, some far-fetched connection to the פרשה of the week, which is פרשת חיי שרה. But the interesting part is that I didn't tell anybody that the subject is going to be אושפיזין. The only one I told, because I didn't know myself till this morning when I decided, and just to מנחה tonight, I mentioned to Rabbi Roe that he asked what, I said it's אושפיזין. And I walk in here tonight, I see notes on the table, אושפיזין. I said, who knew that I'm talking about the אושפיזין to put out flyers about the אושפיזין? So it's ממש השגחה פרטית. Anyway, what we're going to discuss is the אושפיזין the way it's explained according to קבלה, because to begin with it's a kabbalistic concept, but mainly the way it's explained in חסידות, the way חסידות explains it of what קבלה means, but in Chasidic terms. Now we all know what the אושפיזין is. The word אושפיזין means guest. It's Aramaic. In Aramaic, guests are called אושפיזין. And during סוכות we all know that we have אושפיזין, certain guests, great honored people who are not living in this world anymore, but great honored people who come down to visit us during סוכות in the סוכה, all seven days of סוכות. The source of this is the זוהר. This is not something that somebody could make up, because these are things that we do not see, at least simple people like us do not see it with our physical eyes, so no one could make up and say that there are these אושפיזין that come, but the זוהר tells us, it says in the זוהר, and that's why actually you call it with its Aramaic name, because it comes from the זוהר which is written in Aramaic. And there the זוהר says that during the יום טוב of סוכות, we have seven guests that come to visit us in the סוכה, all seven days. And these seven guests are אברהם, יצחק, יעקב, משה, אהרן, יוסף, and דוד. These are the seven people. And these seven people come every day during סוכות to visit us in the סוכה. It does say that every day one of them is the main one and the rest come along with him. The first day אברהם is the main one and ועמו, with him, come the other six. Second day יצחק is the main one, that's his אושפיז, his his day, and all the other ones come with him. Actually other נוסחאות, many other נוסחאות, even say that when you come into the סוכה every day, there's a certain תפילה or a certain thing that you say, which really invites the guest to come in. And we mention the אושפיזין and we say today come in אברהם, together with him the rest, and we mention them by name. Next day we say יצחק come in and together with you will be אברהם and יעקב etc. etc. מנהג חב״ד is we do not say it. But it doesn't take away at all from our understanding that the אושפיזין come to visit us. So there are the אושפיזין that come to visit us, as it says in the זוהר. We just don't say it. I believe it's like many things that there are יהי רצוןs and things that are true and they do bring out the point of what it's all about, and חב״ד does not say it. For just using as an example, it comes ראש השנה, and we eat all kinds of different foods and it says the reason is because each food has a symbol of different good things. We don't say the יהי רצון. Everyone else says, when they eat the fish, יהי רצון that we should be לראש, the head of a fish, לראש ולא לזנב. השם should want, it should be the will of השם we should be a head not a tail. It says when you eat carrots, says שירבו זכויותינו. Carrots in Yiddish are called are called מערן, which means to be a lot. מער means more, also in Aramaic it means, so we say that. We only say one יהי רצון, we say it on the apple dipped in honey, יהי רצון that we should have a שנה טובה ומתוקה, a good and sweet year, we don't say the rest, but not because we don't have this in mind. And many other things that people say, and מנהג חב״ד is not to say it, because we feel that the right way to do it is to have it in your mind and have it in your heart and not to be יוצא with saying the words. But that we're not getting into that, that's I'm just mentioning by the way, but the point is That we do know that there are these seven אושפיזין that come. And these are very, very special people, these are basically the heads of כלל ישראל throughout all the generations. אברהם, יצחק, and יעקב are the אבות, משה רבינו, משה רבינו, the רב, the רבי of כלל ישראל of all generations, אהרן, the כהן גדול, the first כהן גדול, יוסף, who is the one that fed all the Jews, all his whole family during the time of the hunger, and therefore, the יידן are called by his name. In תהילים, the יידן are called יוסף, because יוסף is a special person within the כלל ישראל, and then, obviously, דוד, who we know that the מלכות of דוד, the kingship, the kingdom of דוד is eternal. That's why we say \"דוד מלך ישראל חי וקים\", that דוד מלך ישראל is still alive, even though physically we know he's not alive, but his מלכות is forever, and משיח, who is the ultimate that we're waiting for, comes from דוד המלך, from מלכות בית דוד. So דוד is also the special person. Some place it even says that they count שלמה also. They take out another one, but generally it's accepted that this is the סדר, and these are the special people that come. We also know that in חב״ד, we have other אושפיזין, too. And this started with the פריערדיקער רבי, who once, by the table, said that we have our own אושפיזין, seven אושפיזין, and he said and they are the רביים up to him: the בעל שם טוב, the מעזריטשער מגיד, the אלטער רבי, the מיטעלער רבי, the צמח צדק, the רבי מהר״ש, and the רבי רש״ב. These are the seven. And he said that every day they come and they're here. And actually, when the פריערדיקער רבי said it, he pointed, he turned around and pointed, and he said, \"אט דא זיצט דער בעל שם טוב, דא זיצט דער מגיד.\" Here is sitting the בעל שם טוב, here is sitting the מגיד, here is sitting, and he went on throughout all the רביים. And every year by the רבי, many years later, when the רבי would eat still upstairs, the time when he would eat in the פריערדיקער רבי's apartments, for סוכות he would eat there in the סוכה, and ר׳ יאנקל כץ in Chicago used to always be a guest there, and he also used to be a guest at the פריערדיקער רבי's table, so the רבי would always ask him to repeat. He was there that first time when the פריערדיקער רבי said it, so the רבי asked him always to repeat, say over what took place, and he would repeat that the רבי was sitting here, and he said, and he would repeat the whole thing. He said that we have our own אושפיזין, and he would repeat that the רבי pointed, \"דא זיצט דער בעל שם טוב,\" here sits the בעל שם טוב, here sits the מגיד, here is the אלטער רבי, here is the מיטעלער רבי, here is the צמח צדק, here sits the רבי מהר״ש, here sits the טאטע, his father, the רבי רש״ב. So we have our own אושפיזין. Huh? And they come to everyone, yeah, just like the אושפיזין, the general אושפיזין, the זהר says that they come to the סוכה, so they come to the סוכה to everyone. This comes to everyone, not everyone knows about it or feels, obviously, חסידים who are connected get, I guess, a closer connection, but this is the אושפיזין that's there that come. What we have to understand is, what is this ענין of the אושפיזין? What is this ענין that we say that the אושפיזין, these guests, come on סוכות? What does that mean that they come? Why do they come? And why do they come only on סוכות? What's so special about יום טוב סוכות? Why don't these guests come on פסח to the סדר? Why don't they come שבועות, יום טוב? See, because sometimes we think to connect the concept of אושפיזין with the fact that says that you should have guests by your table. You should always have guests: שבת, the weekdays, especially יום טוב, it says a person should have guests. The פסוק says you should have גרך אשר בשעריך, the גרים, the יתום ואלמנה, the orphan and the widow, you should have guests. Since יום טוב is a time of guests, so השם says, \"I will send you spiritual guests, also great guests.\" But that only explains why it's יום טוב more than שבת, but why סוכות more than פסח and more than שבועות? Why is it that they come then? And what does it mean that they come? And for what purpose do they come? And what we're trying to explain this is according to the way חסידות explains this concept of the אושפיזין.

Now, in order to understand why they come and what it means that they come, we have to understand על פי חסידות what is the ענין of סוכות? Obviously, if we want to know why they come specially on סוכות, so obviously there's something different in סוכות than other ימים טובים. So let's understand what is so special on סוכות according to חסידות. So we also know, everyone knows this, that it says that סוכות, when you sit in the סוכה, the light, the godly light that shines in סוכות is called the light of מקיפים דבינה. מקיפים means מקיף, surrounding, of the level called בינה. Now, we know that there are ten ספירות. There are ten attributes by a human being, and that is because there are ten ספירות by השם, which are חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות. So by השם, in the higher worlds we have ten ספירות. So what we're saying is that the one ספירה, the one light of a ספירה that shines on סוכות, in the סוכה, is בינה, the ספירה of בינה. And it is called מקיפים דבינה. Why is it called מקיפים? מקיף means surrounding. Now we connect it to the סוכה because the סוכה surrounds the person. Yeah, but that's just so it surrounds the person, but how does it explain why בינה would be called מקיף? And that we'll explain it soon. But this is what it says, that סוכות, in the סוכה, there is the גילוי, the revelation of the Godly light which is referred to as מקיפים דבינה, and that's the Godly light that comes to a איד who sits in the סוכה on סוכות. According to קבלה, there's a lot of explanations what exactly it means. We're not learning קבלה here. We're learning, we're talking here more to the simpler side, the way חסידות explains and makes it understood to all people. Because קבלה, you know, going to higher ספירות and higher worlds, going to try to explain it according to the way it's explained in חסידות, which makes it more understandable to people like us who are not big מקובלים. And I'll explain it simply like this. We know that every איד has a mission in this world, which is basically the purpose of creation. השם created the world and gave the world a mission, and who's the one to fulfill the mission of the creation of the world, which are the אידן. And we all know what that is, and that is as the famous מדרש says, נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. What השם wanted when He created the world, He wanted a דירה בתחתונים, He wanted to have a dwelling place in this physical world. That means He wants that Godliness should be revealed in the world, in the physicality of this world. And this is the job that אידן have. When we say we have to serve השם, everyone knows the term עבודת השם. We have to do an עבודת השם, we have to do and serve השם. What is it that we have to do? We have to do many things, so many things, מצוות and תורה and all kinds of things. But what is the one נקודה between all, is that by doing it all, we will bring השם, Godliness, into this world. We will make the physicality of the world recognize השם. And as I said before, this has some some connection to this week's פרשה. In this week's פרשה, אברהם אבינו says to אליעזר that השם, אלוקי השמים ואלוקי הארץ אשר לקחני מבית אבי, השם, the God of the heavens and the God of the earth, who took me out of my city, my place where I was born. So רש״י says, why is he referred to as the God of the heaven and the God of the earth? So he says, because אברהם אבינו accomplished to bring God into the earth. Till אברהם, or when אברהם was earlier in his younger age, before he started working, רש״י says, השם was only אלוקי השמים. השם was only God in heaven. Down here, the world didn't recognize Him. The physical part of the world did not understand השם, did not know He exists, did not feel Him. אברהם אבינו accomplished, he was the first Jew, and he accomplished what the mission of the אידן is, to bring Godliness into this world. We find by יציאת מצרים, it says, השם said, what is the purpose of the מכות, all the plagues on the Egyptians and the going out of מצרים, למען תדע כי, what's the לשון of the פסוק there, כי השם בקרב הארץ, you should know that I am God in the earth, down here. That's the whole purpose, to bring השם into this world, that the physical world should know it. This is basically the way חסידות explains the פשט in the words, when we say in דאווענען by מנחה, אתה, we say, אתה אחד ושמך אחד, you're one and your name is one, and we say, ומי כעמך ישראל, מי כעמך ישראל גוי אחד בארץ. There's nobody like the Jews who are גוי אחד בארץ. גוי אחד בארץ literally means one nation in this on this earth, in this world. חסידות says a deeper פשט. It doesn't mean גוי אחד one nation in this on this earth, but it means גוי, it's a nation that אחד בארץ, that brings down אחד, that brings down השם who is אחד, into the ארץ, into this world. And that's our mission, that's our job. Our job is to bring Godliness into this world. It means that even though the world is physical, we have to bring out השם. The problem is that it's very hard for a איד to do this. When a איד is involved all day, like most people are involved all day in your business, in your work, In, you're involved eating and drinking, which are גשמיותדיקע physical things, it makes it very hard for us to show that the physicality of this world is really Godliness, to bring down Godliness into this world. And even if a person is not so much involved in eating and drinking, ליגט נישט אין תאוות, he's not involved in all these physical desires, but we have a יצר הרע, can't help that, we have a יצר הרע. And the יצר הרע always stops us tries to stop us from accomplishing our mission of bringing Godliness into the world. And after all, the world itself, so to speak, doesn't allow it. The world is called עולם in Hebrew. The word עולם comes from the word העלם, cover up, concealment. The world conceals Godliness. It's basically a fight that you have to put up with this world in order to bring Godliness into this world, because the world contradicts, so to speak, the truth of Godliness, which is our mission to bring into this world. But we have that job, we have to do it. But since it's hard for us to do, so as the גמרא says that if, a person has a יצר הרע, and the יצר הרע always stops tries to stop a איד from doing what he's supposed to, אלמלא הקדוש ברוך הוא עוזרו אינו יכול לו, if השם wouldn't help the איד, we'd never do it. So there is a help that השם gives us. השם gives us a mission, and not only gives us a mission, he says, \"Now go fulfill it, you're on your own.\" \"I'll help you.\" השם helps us. And therefore, how that which way does he help us? From time to time, he gave us a יום טוב, and the concept of the יום טוב is that during that יום טוב, the meaning of the יום טוב is that השם brings more Godliness into us. During that יום טוב, imbues us with more spirituality, which that gives us the power that we'll be able to accomplish what we have to accomplish. At the time when we had a בית המקדש, this was much more obvious, because during יום טוב, you would go up to ירושלים, to the בית המקדש, and it says you would come you would come, it says, השם says you come to see and to be seen. You come to see השם. Now what does it mean to see השם? You can't see השם. But they would come to the בית המקדש and they would see the קרבנות and they would see the miracles in the בית המקדש, they would actually feel Godliness. There was a revelation of Godliness to them. And השם would see them. There was a stronger communication, so they would get more light of השם, which would give them, imbue them with the כח of more Godliness, which was בכלל coming to ירושלים meant that. The word ירושלים, it says, comes from the two words יראה, שלם. יראה means fear, fear of God. שלם means complete. It's a place where you had שלימות היראה, the complete fear of God. And if you would come to ירושלים from wherever you lived, you would absorb that יראת שמים. Then, you would go home. When you go home, you take that along. That gave a איד a כח that he is able to fight with the world and accomplish his mission of bringing Godliness into the world. Time passes, it wears off. You got another יום טוב, you go back! You get another injection. That's how it goes. This was when you had the בית המקדש. The truth is, even when we don't have a בית המקדש, it's still the same. Not as much, but the idea is still the same. When יום טוב comes, השם says, \"I, at that time, bring down to this world, to the אידן, special light of השם.\" He gives a special Godliness, a special אור אין סוף, this special light which is put into us on יום טוב. And that's what really יום טוב is. These days of יום טוב, why are they special days? Because that's a day when you have a special גילוי אור, Godly light that comes down to the world, which is happens on שבת, too. שבת is a special Godly light, which is the reason, says in חסידות, why we're not allowed to work on שבת and יום טוב. Because imagine you'd be standing in front of the king and doing your work. When you stand in front of the king, you stand with the greatest respect, you don't do anything, you don't move. So there's a question asked, since we know מלא כל הארץ כבודו, השם is all over, always, how could we ever work? We should always be standing in awe, השם is there, how come we go to work? The answer is we don't see it, it's not בגלוי. שבת and יום טוב, it is more revealed. So we feel more, השם gives us, makes us feel more that he's there, and therefore we can't work, because when we feel השם is there, we can't work. But the bottom line I'm trying to bring out is that יום טוב and שבת, השם brings down a special גילוי and gives us this כחות that we should be able to overcome all the hardships in accomplishing our mission. But mainly at יום טוב, more than שבת. שבת. Why? Because שבת happens every week. And something that happens every week is not new, you get used to it, and you don't feel it anymore. It says תענוג תמידי אינו תענוג. A constant pleasure is not a pleasure anymore. If someone enjoys something, something tastes very good, גשמאקע food, and you eat it every day, every day, then you'll stop enjoying it. That's nature. So when we have something every week, we don't feel it as much. But when something comes from time to time, ah, there it's something special. Like רש״י says that we have to try to make תורה ומצוות every day like new. And he says, \"What, why, what do we care if it's not like new?\" So רש״י says, \"Because if it's new, הכל רצים לראותן. If it's new, you always do it with great excitement, with enthusiasm, something that's new.\" And he says, imagine when you have a letter coming from the king. So every time you get a new letter, ooh, you're so excited. But if it's something that's ongoing, then you don't get excited over it. So יום טוב is not ongoing. It's not every week. And therefore, יום טוב, we feel this more. יום טוב, we feel this great גילוי that comes to us. So what I'm trying to say is that the concept of יום טוב is a time when השם gives us extra כח, gives us extra גילוי אלוקות, so we should be able to use it to bring Godliness into the world.

But everything works in a סדר. Everything works in a proper order. So סדר מסודר, it's a proper order. The order is that we have the ימים טובים, the way they go is פסח, שבועות, סוכות. All three are for the same purpose, that it's a time when השם gives us more Godliness so that we should be able to world, but He made it in an order that it goes like this: פסח is a time when the יידן just became a nation. It's just the beginning. יציאת מצרים, when יידן went out of מצרים, it says that's when the Jewish nation was born. We were just starting. So השם, when He gives us the כח during פסח to work, it's only in a form of the beginning. Comes to שבועות, that's already further. Already we received the תורה, so now He gives us the כח to have the תורה, and at מתן תורה, השם chose the Jewish people as a nation, so He gives that כח, too. But it's still only more in a theoretical way. It's when we accepted the תורה. But when it comes to סוכות, סוכות, השם then, as we would call it, makes the מכה בפטיש. מכה בפטיש is always referred to as the last stroke, that that gives us the last and the bottom line of the כח to actually be able to go out into the world and bring Godliness into the world. And that happens on סוכות. Everything in גשמיות of the world is parallel to the spiritual part. We see the difference between פסח, שבועות, and סוכות. פסח is the time when it says חודש האביב, the time חג האביב, when things start growing. סוכות is called חג הקציר when you already cut the crop, but it's still, שבועות I meant, I said שבועות when you cut. סוכות is חג האסיף, when you gather it and bring it home already, that's when you actually have it. Why is it like that physically? Because spiritually, in connection to the יידן, פסח is only a time when we just start. שבועות is when we go further and we have the תורה. But when is it that we gather it and we bring it home, and we already absorb this power that the אויבערשטער gives us through His גילוי אור, through this great light to be able to accomplish our mission in the world? That happens on סוכות. And from סוכות, we get this extra power to be able to go out into this world. And now we're able to work and do what השם wants us to do, to bring Godliness into the ארץ, into the physicality of this world.

Actually, this is hinted in a מדרש. חסידות brings this מדרש. It says in the מדרש that a משל, the difference between פסח and שבועות, סוכות, it says like this: שבועות, I mean סוכות is longer than any other יום טוב. Even in the תורה, פסח is seven days in the תורה, שבועות is one day, סוכות is seven day, is eight days, an extra day. But there's a משל. The משל is of a king who invited his daughters, who lived out of town, invited to his house for to come. And you could imagine how happy he was when his daughters, the princesses, came. And when they came, they celebrated, they had parties, and then they were about to leave. So the daughters that lived close, he let them go. But then there were some daughters who lived very far, who had less chance to come back so often to see the father, the king. So to them, he said, \"You know what? Let's celebrate another day. After all, I won't see you for so long. Another day.\" It says, same thing here. פסח, between פסח and the next יום טוב, is close. Between שבועות and the next יום טוב is also not so far. Between סוכות and the next יום טוב, next יום טוב is פסח. So that's far. So he says, so פסח and שבועות it's like בנות הנשואות למקום קרוב, the daughters who are close, so it's a shorter יום טוב. But סוכות made an extra day because that's a symbol of those that you're going out for a long period of time till you're going to come back. What does that mean? That when it comes to סוכות is a time when we're dealing with going out far from the father, which in this in the נמשל would be השם. It's a time when we really get into working with the world. And that's the time when השם gives us the last push, gives us the power to be able to go and work with the world. And that happens on סוכות. Now, it's self-understood that because סוכות we have to have this extra power that השם gives us to be able to work with the world, to bring godliness into the world, it comes we need two opposites. This is what we need: two opposites. On one hand, there has to be a very in order to bring to give you the power to fight the world and bring godliness into the world, you have to have a strong light, a strong godly power to do that. But at the same time, if it's going to be a very, very strong godly power, which is much very far removed from the physical world, because the stronger it is, the more godliness it is, the further away it is from the world, you will not be able to use it to have a השפעה, an influence on the world, because it's far, far removed. You have to have something, a power of השם that is in one way close that it should be able to influence the physical world, and at the same time, it has to be godly power, which is very high. There are משלים given in חסידות to such an idea that you know that you have to have both. For instance, it says if you want to teach a student and you want to really give him to someone a simple student who you have to explain a certain idea, so in order to explain that idea in a simple terms, you have to really know it good. But at the same time, if you're going to just think about this idea with all its lofty terms and the high levels, you won't be able to explain it to him. It has to be strongly understood by the teacher, but it has to be such a thing that is clothed to the level of the student that you should be able to use that idea to explain it to him. So the godliness that has to be come down on סוכות has to be a level of godliness which is beyond the world, because we want to have a כח of bringing godliness into the world, which the world doesn't have, but at the same time, if it's going to be completely beyond, then the world will not be able to take it, it won't have any influence on the world, because it's has no קשר, there is no connection. That level of godliness which is beyond the world, higher than the world, has a strong level of godliness, but at the same time has some connection to the world, should be able to influence it, is called בינה. That's בינה. We know we have חכמה, and we have בינה, and then we have this דעת, which is just in between, and then we have the seven מדות. The seven מדות, the seven emotions that a person has, are born from the שכל. We know that. How could a person have an emotion in any form, whether it's something that he loves or something that he doesn't like or something that he's afraid of? It's all because in his שכל he understands it. And the שכל it brings the emotions out. Which part of the שכל brings the emotions out? Not חכמה, but בינה. בינה is called אם הבנים. It's the mother, just like a mother gives birth to children. Why? So we all know, and I'll explain it again, but we all know the difference between חכמה and בינה. When a person learns something and he has many questions, the first thing that'll happen is he will get the ברק המבריק, that's the lightning of שכל, that's on a נקודה, that's a thought that after he doesn't understand and he has many, many problems and he sits down to think and he says, he gets the point. Ah, I get the point! But that point still is not enough to explain it and not enough to make the person feel that he knows it, but it's the beginning. Then he develops that thought, that point, that's called בינה. When it's developed, now he understands it. From חכמה, you'll never get to come out into מדות. Even though חכמה is even higher than בינה, but it'll never come out into actually bringing out emotions, because it's too far removed. It has no connection to the emotions. בינה is still higher than the מדות, this, but it's already a level which has the depth and the width, and it's already within, has a connection to the מדות. So בינה is the level that's high enough to influence the מדות, but low enough that it should be able to have that influence. That's what בינה is. And in other words, we call it מקיף of בינה. בינה is a מקיף. What does מקיף mean? מקיף means surrounds. Surrounds means it's aloof, it's elevated, because בינה is elevated from the מדות. בינה is in the שכל, and it's elevated from the מדות. And it has to be elevated. If בינה becomes part of the מדות, then you can't have מדות because you don't have any שכל at all. You have to have the בינה, but it's elevated, and at the same time, it has that power of influencing the מדות. So מקיף of בינה refers to a level which is high enough that it's able to accomplish what it's supposed to, but low enough that it's able to have that influence. And the same thing when we talk concerning the ספירות. We know that as by השם we have the ספירות, and it says השם created the world with the six ספירות. Says ששת ימים עשה השם את השמים ואת הארץ, six days השם made the heaven and earth. So חסידות says it means in the חסידות in the זוהר it means with the six מדות, with חסד, גבורה, and תפארת, נצח, הוד, יסוד. מלכות is already a step for itself. But in order for השם to create the world which are a representation of the six מדות, it had to be with a level higher. I'll explain what I mean just in short. Just like by a person, the מדות of the person are the person's relationship to something outside of himself. Love is his relationship to something. Fear is his relationship to something. השם also, the מדות of השם are His relationship to something else, which is the creation of the world. But in order for that relationship to happen, you have to have something that comes from השם Himself beyond His relationship. Now if it would come from חכמה, it would be too high. It wouldn't work, because it's too elevated. So it has to have בינה. בינה is like in between. בינה is high enough, it's higher than the six מדות, but it's not completely elevated. It has a connection. And that's what מקיף דבינה is. And that's what we mean that when סוכות comes, we have מקיפים דבינה, because, as I said before, when סוכות comes, what's happening there in the סוכה, what's happening in the יום טוב, is that השם brings down this great Godly light and gives it to us that we should be able to influence the world and bring Godliness into the world. גוי אחד בארץ, like we should become a nation to bring אחד בארץ, to bring אחדות, the unity of השם into this world. It starts off, we said on פסח, but it's not really yet. We don't really have that כח. שבועות is more, but the real מקיף ובפרט, as we said before, the כח we get to go out far like the daughters who are married to a far place comes סוכות. So סוכות is really the time when we have to get from השם the special light, which is a high level of light, but low enough that it should be able to influence. And that's what we call בינה. And that's what means when we say that we sit in the סוכה we get מקיפים דבינה, that means that we get this great light of השם, which is the level called מקיפים דבינה. And how do we get it? By sitting in the סוכה for seven days, sitting in the מצוה, surrounded, מקיף, by this מצוה. It's the only מצוה that surrounds the whole person from top to bottom, including his table, because the שיעור of a סוכה is seven טפחים, the שיעור that a person fits, ראשו ורובו, most of the person, and his table, which is more even than טלית. The שיעור of a טלית is six טפחים, so it should cover the majority of the body. The שיעור of a סוכה is seven טפחים because it has to have another טפח for a table, because it's supposed to cover the table also. It's the only מצוה that covers completely. There's another one which is similar, we will not get into, which is מקוה. When you immerse yourself in the מקוה, it covers the whole body, but it doesn't cover your table. As a matter of fact, you have to take off your clothes, otherwise there's a חציצה. But in the סוכה, it covers you with your table, with your clothes, with your shoes, and as they used to say by חסידים, מיט די בלאטע אויף די שיך, with your dirt on the shoes, if you happened to walk into mud, and you walk in סוכה, it covers that too. So you're covered completely with this מצוה, and you do it for seven days. מן התורה you do it for seven days. The fact that we sit שמיני עצרת, that's because it's a ספק. Originally they didn't know if it's the seventh eighth, but you have to sit seven days. And when you sit seven days, it shows that this encompasses all seven days of the week and all parts of the person. We know that if you sit if anything that you have for seven days, automatically has every day of the week, no matter which day it starts. Which is one of the reasons it says why עשרת ימי תשובה between ראש השנה and יום כיפור are seven days. So you have seven days of the week, and you do תשובה then for the past and except for the future, the Sunday of עשרת ימי תשובה for all Sundays, the Monday for all Mondays. So it takes around all the things, because seven is a complete cycle, and it takes everything around. Same thing here, we sit in the סוכה for seven days in this מצוה. Another place where we found find seven days for the same reason, שבעה נקיים. When a woman has to go to the מקוה, she has to count seven clean days. So one of the Kabbalistic explanations why seven clean days, because this is a cleansing spiritual cleansing process, so you have to clean all aspects of the person to be pure completely clean, ready to go to the מקוה. So you have to have seven days. Every day represents a different מדה, all kinds of things. But these seven days that surround the person, so we sit in the סוכה for seven days. Seven days we absorb this מקיף of בינה. Seven days we get this power from השם, which gives us this power of such a high light, but at the same time a light which is low enough to be able to use it to influence the world. Because that's what we said סוכות happens, and we get we have to gives us the כח to go into the world, influence the world. And that's what we get on סוכות. It's actually connected to the famous מדרש. Says in מדרש that during סוכות they used to bring in the בית המקדש throughout the week שבעים פרים, 70 קרבנות. It says the reason is because there are 70 nations in the world. And these 70 קרבנות would give them their השפעה, their influence they would get from השם would be through this. Actually the מדרש says that the benefit that the nations of the world got from the 70 קרבנות was so great, that had they known what the קרבנות did for them, not only would they not have destroyed the בית המקדש, they would have hired armies to surround it and guard it, because it helps them. So that's all קרבנות, mainly the קרבנות of the 70 קרבנות of the week of סוכות. Why the week of סוכות? Because it all fits to what I said. Because סוכות is the time when we get this power of being to being able to influence the world, which are the 70 nations. So סוכות is the time when we had the קרבנות for the 70 nations. And this all happened because we got this great גילוי, we call a גילוי, the revelation of מקיפים דבינה. It's a very high level which is מקיף, but at the same time it's low enough to influence. And this is the reason why the סוכה is a is a is a it's called a a דירת עראי. סוכה is supposed to be only a temporary dwelling. The difference between עראי and קבע, temporary and permanent: permanent means that this is the place, this is where it belongs; עראי, temporary, means that it's not really where it belongs. Because we said on סוכות what happens in the סוכה, we get this level of בינה which is not קבע in the world. It's a level which is very high. It's beyond the world. So we can't have this level become קבוע, become set, because it's not set in the world. And as high as it is, nevertheless, this gives us the power to bring bring it out and bring it into the world.

Now this is the more simpler explanation of what it means that סוכות is מקיפים דבינה. Now, the nature is that as much as we get from השם these great revelations and great גילויים and great light that gives us the power, we still need help. השם helps us, but we still need like a companion or somebody to give us help. So השם said that during סוכות I will send you some people who will be able to help you in getting this light and accomplishing the mission that you have to do in this world. So השם says, \"I'll send you אברהם, יצחק, יעקב, משה, אהרן, and יוסף, and דוד.\" These are seven, and these are seven Each one represents another מדה: אברהם is חסד, יצחק is גבורה, יעקב is תפארת, they're they're different מדות, so they represent all seven מדות, which means all seven attributes of the of the איד they represent, and they were such holy people that with their help we are able to utilize that great light that we get on סוכות to be able to bring it, to use it, and to to help to and to help to bring Godliness into the world. And these are guests. They're called guests. Why are they guests? Because a guest means that he really doesn't belong here, he's really someplace else. Just like we said, that the סוכה itself is a דירת עראי, it's a temporary place, because the light of the סוכה really is something that's aloof, it's elevated, it's very high, it's מקיפים דבינה. So it's called עראי because it's not really set into the world. These people are very, very great and very high, beyond really being part of this world. But nevertheless, they're so being so high, they're still connected because they were down here in this world, they were צדיקים בעולם הזה. So they have this ability of helping us accomplish what the סוכה is supposed to give us. So this explains what is the ענין of the אושפיזין, what does it mean that we have the guests, why we have this guest, why specifically on סוכות, why not in another יום טוב, because סוכות, the ענין of סוכות is this, that we have the special כח, the last part of it, to bring קדושה into the world, and this happens with the help obviously of השם, who gives us that light, but we also have the help of these צדיקים. That's these צדיקים. The same is when we mentioned before that we have the חסידישע אושפיזין, which have the same idea. These are great צדיקים, and they're they were people who have both sides to them. People who were so great at the highest level, and at the same time they were part of this world, mixed into this world, affect affected the world, influenced the world. So these are צדיקים that come to help us to accomplish what we're supposed to accomplish through סוכות. So this is the חסידישע explanation of אושפיזין. I don't know if it has anything to do with these papers. This is just mere coincidence that someone brought

these papers here, though coincidence there's no such thing, everything השגחה פרטית, but just happened that these papers are here and this is concerning something else, and whatever it is, I don't know. I just decided on my own without even like I just walked in, I saw these papers laying here, I couldn't believe it. I said no one even knew that I was planning to talk about אושפיזין. I just walked in and I saw the paper said אושפיזין there, I said who had רוח הקודש to know that that's what I'm going to talk about? I didn't tell it to anybody. I just decided to talk about it because we don't get a chance to talk about סוכות, so now we take it during the year, I'll talk about different things. Anyway, but the idea is that from סוכות we take that כח, but not to stay with סוכות, but after סוכות, throughout the whole winter and then for the whole year, we take this כח and utilize it in bringing Godliness into the world. As the expression that the פריערדיקער רבי said, that during the month of תשרי generally and certainly during סוכות, we pack full, full suitcases of קדושה, and then throughout the year slowly we unpack. What does that mean? We take them and we utilize it in our עבודת השם. And if we utilize it properly, then השם is happy and He reciprocates and gives us everything that we need, and hopefully the main thing is that He'll give us the גאולה שלימה במהרה בימינו. Yes? Probably, probably there is an aspect of these seven, since it's seven and this it, there must be an aspect חסד, גבורה, תפארת. The חב\"ד says differently, it says it's כתר, and בעל שם טוב is עתיק and אריך, and then the אלטער רבי is חכמה, and this is בינה, this is different, but I am sure, while I'm talking now I think once that the רבי explained, once of the סוכות'דיקע שיחות he did explain that these are connected to the seven מדות, yes. I pretty sure. There must be an aspect. Oh, you remember for sure? Okay. So that there is. So ממילא they accomplish the same thing. They bring give us a כח in all the seven מדות, which encompasses the human being to be able to do what we have to. Yeah. His name because the eighth. And no, six, yes. He connected when יוסף is, when יוסף is אושפיזין he connected the פריערדיקער רבי, but when the other times he said that it's connected to שמיני עצרת, which is the eighth day, so that's. Anyways, I'm sure there are so many aspects in it and this must be one of them. Yeah, but if you start the בעל שם טוב... Yeah, but when the רבי spoke about the פריערדיקער being יסוד, he started with the בעל שם טוב. Well, the פריערדיקער רבי himself started with the בעל שם טוב and he said his father is הוד. He said his father is הוד, וכולי, etc. So the רבי said, when he said etc., obviously we understand he meant that the next one, יסוד, is him. And as the רבי was talking, and the רבי said, so ממילא it comes out that this, that the רבי, the פריערדיקער רבי is יסוד, וכולי. He also used the same term, so we understand that that's that's who they were talking about. Yes. Sure there is, because anything it says, they're all connected. But I don't know in simple terms. It could, it fits, but I don't know if it says so. We do? I mean, we There were a lot, the רבי would talk about it, yeah. The רבי would talk about it. Maybe we should Okay, we don't say it, but that's only because we don't say a lot of things. Most of Most of the תפילות or the יהי רצוןs that were added later generations, not from the גמרא, the אלטער רבי didn't put into the סידור. I mean, a lot of things, all the יהי רצוןs and things we don't say, but there's nothing to do with the עצם ענין. עצם ענין is the same. Yeah, they come with their attributes and they put it into our hearts. Then you have משה and יוסף, משה and אהרן, so for some reason, sometimes the difference, it's נצח and הוד. Huh? משה and אהרן. Huh? Yeah, and then and then it's יוסף and דוד, and יסוד and מלכות. Well, that's obvious. דוד is מלכות. דוד is מלכות. And יוסף is יסוד, it says, yeah.