1. As noted on previous nights, we are commanded in all matters of Torah to “rise in holiness.” Certainly then, in the celebration of Simchas Bais Hashoevah, from which comes the joy in Torah and mitzvos for the whole year, we must certainly “rise in holiness.” Thus the Simchas Bais Hashoevah of tonight, the 7th night of Sukkos, is greater than all the preceding nights. Moreover, since tonight is the conclusion of Simchas Bais Hashoevah — and “everything follows the conclusion” — it follows that the joy tonight is greater than any other night.

These two aspects in tonight’s Simchas Bais Hashoevah — that it is the 7th night (i.e. one of the nights) and also the concluding night which encompasses all the other seven — is similar to the two aspects in Simchas Bais Hashoevah in general: The joy of Simchas Bais Hashoevah itself; and Simchas Bais Hashoevah as the source of all joyous matters.

In greater clarification of the greatness of the conclusion of Simchas Bais Hashoevah: Simchas Bais Hashoevah is associated with the water drawing “You shall draw water with joy from the wellsprings of salvation.” Just as there are many levels in the “wellsprings of salvation,” so too there are many levels in “water” drawn from them. The “water” drawn from a higher level will be of a higher level; and likewise the person who is able to draw the water from there is on a higher level.

Since the drawing must be in the manner of “you shall rise in holiness,” it follows that the seventh day of drawing (i.e. the 7th day of Simchas Bais Hasheovah) is on a higher level than the preceding days.

This is the connection with the idea of the “conclusion.” “Conclusion” in Hebrew also means (and is related to) “sealing.” A “sealing” is needed to ensure that the thing sealed will not be tampered with. In our case, since the drawing of the 7th of Sukkos is from a very lofty level, a “sealing’’ is needed to ensure that its loftiness will not be impaired. Thus, because tonight is the conclusion and “sealing” of Simchas Bais Hashoevah, its joy is correspondingly great.

Tonight, besides being the 7th of night of Simchas Bais Hashoevah, is also Hosha’ana Rabbah, and has many extra elements of service — the recital of “tikkun,” which includes Sefer Devorim, Tehillim, “Yehi Rotzon,” saying from the Zohar, etc. Each of these take time, especially since each needs its special preparation. Not much time is left for Simchas Bais Hashoevah (unlike other nights, when Simchas Bais Hashoevah fills the entire night). Nevertheless, since nothing may be lacking from tonight’s Simchas Bais Hashoevah, it follows that we are given special strength that the lesser amount of time should suffice. We must therefore utilize this limited amount of time — before saying Sefer Devorim, between saying Sefer Devorim and Tehillim, and after Tehillim — to ensure that the quality of the joy of Simchas Bais Hashoevah makes up for the deficiency in the quantity of time.

2. Simchas Bais Hashoevah is also connected with the “guests” of the seven days of Sukkos. These are the “guests” enumerated in Zohar — Avraham, Yitzchok, Ya’akov, Moshe, Aharon, Yosef and Dovid; and the “chassidic guests” enumerated by the previous Rebbe — Baal Shem Tov, Maggid, Alter Rebbe, Mittler Rebbe, Tzemach Tzedek, Rebbe Maharash and Rebbe Rashab. The guests of Hosha’ana Rabbah (7th night) are King Dovid and the Rebbe Rashab. Since they are both guests of the same night, there is a connection between them.

The connection of King Dovid to Simchas Bais Hashoevah is evident from the Rambam. After explaining the details of the Simchas Bais Hashoevah in the Bais Hamikdosh, he continues to explain the greatness of joy in mitzvos in general. He does so to emphasize that the strength to perform a mitzvah with joy comes from the joy of Simchas Bais Hashoevah. He writes: “The joy that a person has in performing a mitzvah ... is a great service ... And so Dovid King of Israel said: ‘I will be even more lightly esteemed than this, holding myself lowly:’ and there is no greatness or honor except to rejoice before the L-rd, as it states “King Dovid was dancing and leaping before the L-rd.’” Since the Rambam connects the mitzvah of rejoicing with David’s conduct, it follows that one’s rejoicing in a mitzvah (and certainly in Simchas Bais Hasheovah which is the source of all joy) should be similar to David’s rejoicing. This is King David’s connection to Simchas Bais Hashoevah.

That every Jew’s conduct should be similar to King David’s is seen in the recital of Tehillim (written by Dovid) — as we say in the “Yehi Rotzon” after the recital of Tehillim: “May the recital of these psalms of Tehillim be counted for us as if Dovid King of Israel himself said them.” Since the “guest” of Hosha’ana Rabbah is King Dovid, it is much easier to make our recital of Tehillim as if Dovid himself said it.

The connection between the Rebbe Rashab and King Dovid is that the Rebbe Rashab founded Yeshivas Tomchei Tmimim. He said that the purpose of its founding was to set up “soldiers of the house of Dovid” to go out to “the wars of the house of Dovid” — to illuminate the whole world, and in the times of the “footsteps of Moshiach,” to keep strong the faith in Moshiach’s coming. This then is the connection of the Rebbe Rashab to King Dovid.

Since the “words of tzaddikim exist forever,” the lesson from the above is relevant also in our days. Since these things are carried out by the students and students’ students of the Rebbe Rashab, it is the idea of “He is alive because his seed is alive.” And through the service of the “soldiers of the house of Dovid,” we bring our righteous Moshiach.

3. The “wars of the house of Dovid” are also associated with today’s portion of Chumash. It states: “A dwelling place for the eternal G-d,” which Rashi explains is a continuation of the previous verse, which states “His excellency is upon the skies.” That is, explains Rashi, “The skies are the dwelling place for the eternal G-d, Who was before all other gods, and He chose for himself the skies for His dwelling place and His habitation.”

The verse continues: “And “A6d underneath are the mighty ones of the world,” meaning that “beneath His dwelling place all men of might dwell” — “therefore against their will they will fear and tremble and their strength will weaken before Him. Always the dread of the high is upon the low, and He to whom strength and might belong is ‘your help.’” This is its connection to “the wars of the house of Dovid: “ When Jews know that (the skies are) “a dwelling place for the eternal G-d, and underneath are the mighty ones of the world” — and “He to whom might and strength belong is Your help” — then every Jew certainly goes out to “the wars of the house of Dovid” with trust in G-d’s might. And he will certainly succeed in his endeavors.

The knowledge that G-d is “your help” and that therefore “Yisroel dwells in safety alone just like Ya’akov,” helps a Jew to remain unaffected by the nations of the world. All unpleasant things are abolished, as stated “He drove out the enemy from before you, and said ‘destroy.”’ Indeed, the idea of “destruction” will not even be needed, for since “He drove out the enemy from before you,” the non-Jewish peoples “will change their attitude towards you” — they change from being enemies to helping Jews. And this is already effected now, at the end of exile — since non-Jews know that G-d is above them and has given all blessings to Jews.

Today’s portion of Chumash, as explained above, is a continuation of yesterday’s. Yesterday’s “guest” was the Rebbe Maharash, whose famous dictum was “lechatchilah ariber” — “start from the top.” This is emphasized in today’s portion: First it states “(The skies are) a dwelling place for the eternal G-d,” and only then “and underneath are the mighty men of the world.” A Jew is told first of all that G-d dwells in the skies — and as a result, everything else is “underneath.” A Jew must likewise conduct himself in the manner of “start from the top.” He cannot be affected by the world, for a Jew and G-d are alone together.

This is also the connection between today’s portion of Chumash and Hosha’ana Rabbah. The verse “Israel dwells safely alone like Ya’akov” is said in the “tikkun” of Hosha’ana Rabbah. Furthermore, on Hosha’ana Rabbah Jews receive the final “sealing” of G-d’s blessings — and in today’s portion of Chumash it states: “A land of corn and wine, also His heavens drop down dew” — G-d’s blessings for us below.