1. There are differences of opinion of what is the daily portion of Chumash of Simchas Torah. The weekly parshah is definitely parshas Berachah, as seen from it being read on the preceding Shabbos (when the beginning of the parshah that belongs to the following week is read). Moreover, on Simchas Torah itself we read parshas Berachah, and thus the daily portion on Simchas Torah is in parshas Berachah.

However, on Simchas Torah we also read the beginning of parshas Bereishis. Thus it is possible that parshas Bereishis also belongs to Simchas Torah, and therefore the daily portion is also associated with it. We could however say that parshas Bereishis is read on Simchas Torah not because it has any connection to it, but because “the beginning of the reading of the Torah always immediately follows its completion.” This is similar to reading, on Shabbos at minchah, the beginning of the parshah that belongs to the following week. For example, on minchah of Shabbos Bereishis we read the beginning of parshas Noach — and it is obvious that parshas Noach is not the parshah which is associated with Shabbos Bereishis. Thus in our case, it may be that it is parshas Berachah only which belongs to Simchas Torah, and the beginning of Bereishis is read only because “the beginning of the reading of the Torah always immediately follows its completion.”

On the other hand, if we say that parshas Bereishis belongs only to the days after Simchas Torah, then for example, since this year the day after Simchas Torah is Monday, the daily portion of Bereishis for Sunday will be missing. Thus it is possible that parshas Bereishis also belongs to Simchas Torah, and therefore its daily portion is also from parshas Bereishis.

In addition, it is also unclear what is the daily portion for Simchas Torah in parshas Berachah itself. Do we read just the portion appropriate for the day of the week on which Simchas Torah falls out, or do we finish off the entire parshah. For example, this year Simchas Torah is Sunday. Do we say that we learn only the first portion of Berachah (corresponding to Sunday, the first day of the week); or, since on the day following Simchas Torah we already start learning parshas Bereishis, we must learn the entire parshas Berachah on Simchas Torah, starting from the portion corresponding to the day of the week it is (which this year would mean starting from the beginning , since Simchas Torah is the first day of the week).

These questions were resolved in the “Hayom Yom” calendar published in 5703: the daily portion for Simchas Torah is in parshas Berachah, from the portion appropriate to that day until the end of the parshah; and the portion of the day following Simchas Torah is in parshas Bereishis, from its beginning until the portion relevant for that day of the week. Thus this year, when Simchas Torah is on Sunday, the daily portion is the entire parshas of Berachah, and on the day after Simchas Torah, Monday, we learn the first two portions of parshas Bereishis. Thus, according to the Alter Rebbe’s directive of “living with the times” according to the directive of the daily portion today, Simchas Torah, we must “live” with the entire parshas Berachah.

2. The beginning of parshas Berachah is “This is the blessing which Moshe blessed ... the children of Israel.” We must understand why the word “this” is written here — what does it add to the meaning? It could simply have stated “the blessing which Moshe blessed ... the children of Israel is We find other places where “this” is written, but they are for specific purposes. For example “This is my G-d and I will glorify Him:” “This” indicates, as Rashi explains, that “they pointed to Him with a finger,” for the word “this” is applicable only to something which can be pointed to. Similarly, “This is the animal which you may eat” shows that “Moshe held each animal and showed it tot he Jewish people, saying ‘This you may eat, and this you may not eat.’” But in our case, what does the “this” in “This is the blessing” teach us?

Furthermore, the words “This is the blessing which Moshe blessed” are not part of Moshe’s words addressed to the Jewish people when he blessed them (as are the words “this is the animal you may eat,” “this is my G-d”), but were added when Moshe’s blessing were written in the Torah. if so, there certainly seems no reason to add the word “this.”

We cannot say the word “this” emphasizes the eternal qualities of Moshe’s blessings, for all matters of Torah are eternal — and therefore “this” should have been written in regard to every concept in Torah! We must therefore say “This is the blessing” come to emphasize an extra dimension of eternality, greater than in the rest of Torah.

The idea of eternality in Torah is that its concepts exist always in their full strength. That is, not only that the commandments of the Torah said then are applicable today, but that the commandments themselves are eternal. Likewise, events recorded in the Torah did not just happen then, but are eternal.

However, although everything in Torah is eternal, existing with all their force for all time, this eternality may nevertheless not. necessarily be so evident at all times that one can point with a finger and say “this.” A thing may exist in full force, but no necessarily be openly seen.

This then is the distinction in Moshe’s blessings of which it is written “This is the blessing which Moshe blessed.” Not only are they eternal, existing for all time, but they are always revealed and openly seen, to the extent one can point with a physical finger and say “This is the blessing.”

This applies to all Moshe’s blessings, beginning with “The Torah which Moshe commanded us in the inheritance (moroshah) of the congregation of Ya’akov.” Every Jew is given the entire Torah as an open heritage (“This is the blessing”), and therefore is the owner of the whole Torah. Even before actually learning the Torah it becomes a Jew’s possession, as the Talmud interprets the word “moroshah:” That since it is the heritage of Jews, a “non-Jew who engages in Torah study is liable for the death penalty” for he is “stealing” it from its true owners — Jews. Another interpretation of the word “moroshah” is “betrothed,” meaning the Torah is betrothed to all Jews. Hence, a non-Jew who engages in the study of Torah is liable to the death penalty, for the Torah has the law of the betrothed maiden. We see that a Jew’s non-use of the Torah (i.e. non-study of it) does not affect his possession of it, just as non-use of any physical possession does not invalidate one’s ownership. This then is the aspect of “This is the blessing” applied to the concept of “The Torah which Moshe commanded us in the inheritance of the congregation of Ya’akov:” The entire Torah belongs openly to all Jews.

3. The concept of “This is the blessing” expresses itself also in the next verse: “He was king in Yeshurun when the heads of the people were gathered together, the tribes of Israel united.” “King” refers to the Holy One blessed be He, Who, as Rashi explains, “the yoke of His kingdom is continually upon them.” This is in an openly revealed manner — “This is the blessing:” one can openly see upon Jews that G-d’s kingship is upon them.

So too with the latter half of the verse “when the heads of the people were gathered together, the tribes of Israel united.” Unity among Jews is loftier even than Ahavas Yisroel (love of a fellow Jew — “You shall love your fellow as yourself”), for even when loving a fellow Jew, the lover and the loved are two separate entities. But unity among Jews combine all Jews together into one entity. Moreover, “united” (“the tribes of Israel united”) in Hebrew is “yachad,” which is closely related to “yachid,” even more so than to “echad.” Both refer to unity, but “yachid” is a loftier concept than “echad.” “Yachid” refers to the level of G-dliness which transcends the very idea of divisions and different existences. “Echad,” while also signifying G-d’s unity or oneness, refers to the level of G-dliness where divisions of the world do exist — but are as naught before G-d. That is, “Echad” is comprised of the letters “aleph” (1), “ches” (8) and “daled” (4) which refer to the 7 heavens and the earth (8), the 4 directions in the world (4) and G-d (1). G-d is “echad,” one, means that although these worlds (7 heavens and earth) exist, they are in reality part of G-dliness.

The difference between “yachid” and “echad” parallels the difference between “there is none else (than G-d)” and “there is none else aside from Him.” “There is none else” means nothing else exists except G-d, paralleling the idea of “yachid.” “There is none else aside from Him” means that while the world does exist, its existence is not of and from itself, but is really G-dliness.

The level of “yachid” exists not just in a realm beyond the existence of the world but also in the world. There too there are two types of revelation of G-dliness: The level of “echad” is that the world exists and is nullified before G-d; the level of “yachid” is that the world feels that it is not a separate existence for itself at all (i.e. not just nullified before G-d). This then is the greatness of “the tribes of Israel united (“yachad”): they are so united that they are one entity, beyond any existence of divisions.

Although unity among Jews is a loftier thing than Ahavas Yisroel, nevertheless, through Ahavas Yisroel, one also reaches unity. The Alter Rebbe, explaining the meditation necessary for Ahavas Yisroel, writes: “Who knows the greatness and excellence of the soul in its root and source in the living G-d, being all of a kind.” He then adds that all Jews “have one father.” We see then that the order of service is as follows: First Ahavas Yisroel — through contemplation of the greatness of a Jewish soul, which then must produce true unity. For the reason that one has Ahavas Yisroel that we all “have one father” — is also the reason for unity. Therefore there is no special commandment given concerning unity, since it is included in, and follows, Ahavas Yisroel.

The concept of “the tribes of Israel united” (unity among Jews) is effected through the first part of the verse “He was king in Yeshurun (G-d’s revelation as King of Israel), for since G-d is “One Father” to all Jews, his revelation as King effects their unity. Ana this is why it is the manner of “This is the blessing” — the open revelation of G-d’s kingship (“He was King in Yeshurun”), the result of which is the revelation of unity among Jews (“the tribes of Israel united”).

Now we can understand the connection between the beginning of the parshah and its end. The beginning, “This is the blessing,” is Moshe’s blessings in an open, revealed way; and the end of the parshah is “in the eyes of all Israel.” Moreover, both the beginning and the end emphasize the idea of open unity — “the tribes of Israel together” and “in the eyes of all Israel.”

Now we are also able to comprehend the connection between the daily portion (the entire parshas Berachah) and Simchas Torah: Differences between Jews are in their intellect etc., whereas in the feet, all are equal; and on Simchas Torah the principal joy is dancing with one’s feet. Moreover, unlike Simchas Bais Hashoevah, on which only “great Sages of Israel .. and the pious danced,” on Simchas Torah every Jew participates in the dancing. Hence it stresses the idea of open (“This is the blessing”) unity among Jews (“the tribes of Israel together” — “in the eyes of all Israel”).

4. The connection between the beginning and end of the parshah works in two ways: “their beginning is rooted in their end” and “their end is rooted in their beginning.” We discussed above the beginning of the parshah — “This is the blessing” — and explained how its concept — open revelation – extends to and is emphasized even more greatly in the end of the parshah — “in the eyes of all Israel.” In addition, there is also the concept of “their end is rooted in their beginning” — how the end (“in the eyes of all Israel”) effects an elevation in the beginning (“This is the blessing”).

The last word of today’s portion of Chumash is “Israel” (“In the eyes of all Israel”). This is the quintessence of every Jew which can never change, as our Sages said “An Israelite, although he sins, remains an Israelite.” The quintessence of a Jew is Judaism, his bond with G-d, and this never changes. As the Alter Rebbe writes, a Jew does not wish nor is able to be separated from G-dliness, and “even the lowest and sinners of Israel sacrifice their lives to sanctify G-d’s Name” (when they realize it is something that affects this bond with G-d).

The word before last in today’s portion “all,” meaning that the concept of “Israel” applies to all Jews. When one meets a Jew, irregardless of his spiritual standing, one must know that his real essence is “Israel” — and therefore one must explain to him what it means, and to inspire him to conduct himself consonant to his true essence. When one does so, then “one mitzvah leads to another,” to the extent that this Jew in turn helps influence other Jews, who in turn influence others etc. Thereby, it becomes “all Israel” — one entity, true unity.

The phrase before “all” is “in the eyes of,” meaning that the concept of “all Israel” is effected openly,” to the extent that one may point to it and say “this” (“This is the blessing”).

The idea of “their end is rooted in their beginning” means in this case that the concept of “in the eyes of all Israel” (the end) effects an elevation in the concept of “This is the blessing” (the beginning). Through Jews’ service (“In the eyes of all Israel”) an elevation is effected in Moshe (“This is the blessing which Moshe blessed”). For since “I have given you (Moshe) greatness only for the sake of Israel,” it follows that the service of Jews effects an elevation in Moshe, and thereby in Moshe’s blessings — “This is the blessing which Moshe blessed.” That is, through the service of Jews, the blessings of Moshe are elevated to a degree infinitely higher than that of themselves.

The lesson from this for man’s service the entire year: When a Jew wakes up in the morning he says “I offer thanks to You ... that You returned my soul to me,” and “the soul that You gave me is pure ...” And in addition to a Jew being given a soul that is “a part of G-d Above,” G-d also helps him in every matter. Nevertheless a Jew must know that service consonant to that demanded by the measure of his soul’s revelation and help received from Above is not enough; he must increase in his service immeasurably — and thereby awake greater hidden powers.

The idea of “their end is rooted in their beginning” also applies to the beginning and end of the entire Torah. As explained above, the end of the Torah — “in the eyes of all Israel,” means that a Jew must reveal the level of “Israel” that is within every Jew, and thereby effect the idea of “all Israel” — unity of Jews into one entity. This is also expressed in the beginning of the Torah, parshas Bereishis, where the mitzvah of “Be fruitful and multiply” is found: In spiritual terms, the previous Rebbe says, “Be fruitful and multiply” is the idea that every Jew must make another Jew, thereby effecting unity among Jews — “all Israel.”

This expresses itself in the combination of the first and last letters of the Torah. The last letter is lamed (“Israel”) and the first letter is Bais (“Bereishis”), which joined together from the word “lev” — heart. “Heart” refers to the Divine Presence (Shechinah), and the limbs which receive their vitality (blood) from the heart refer to the Jewish people. Therefore, “When all the souls are bound together, the circulation is proper, and the end is rooted in their beginning to unite all of them together to the one G-d.”