English translation — מאמר ואלה המשפטים תשמ"א

B"S.

Shabbos Parshas Mishpatim,

Mevarchim HaChodesh Adar Rishon 5741*

"And these are the judgments which you shall place before them: When you acquire a Hebrew slave, etc."

And the precise point in this is known,

that "before them" is plural and third person, while "you shall acquire" is singular and second person.

Also, one must understand what is stated in the Jerusalem Talmud

on the verse "And these are the judgments which you shall place before them,"

that "tashim" (you shall place) is from the term "simah"

(a treasure)

that is not revealed, etc.,

the secrets of the Torah.

And it needs to be understood,

for judgments are the laws that are also understood by human intellect

[and even by the intellect of the nations of the world],

and what is the connection of judgments to "tashim" from the term "simah,"

the secrets of the Torah?

Also, one must understand

why the judgments begin with the law of a Hebrew slave.

2)

Now, it is explained in Ohr HaTorah,

that the concept of a Hebrew slave in spirituality is,

that his service of G-d is in a manner of acceptance of the yoke,

the service of a servant.

And based on this, it can be said,

that the fact that the judgments begin with the law of a Hebrew slave,

is to hint,

that even the fulfillment of the commandments of judgments,

which are understood by the intellect,

must be performed from the aspect of acceptance of the yoke,

in the manner of the service of a servant.

For although from the fact that these commandments are called in the Torah of Truth by the name "judgments," it is understood that these commandments must also be fulfilled from the aspect of reason,

nevertheless,

the essence of their fulfillment must be in a manner of acceptance of the yoke,

both from the aspect of the person fulfilling the commandments,

that his fulfillment of the commandments must be in a manner of the service of a servant,

and also from the aspect of the commandments,

for all the commandments

(even the commandments of judgments)

their essence is that they are the will of the Holy One, blessed be He,

a will that is above reason,

except that the Holy One, blessed be He, decreed that the will of these commandments should also be clothed in reason.

And to add,

that this—that even the fulfillment of the commandments of judgments must be in a manner of acceptance of the yoke—

is also in the matter of the judgments within them.

That is, that these commandments must also be fulfilled from the aspect of reason is because such is the command of the Holy One, blessed be He, that the fulfillment of these commandments should also be from the aspect of reason.

And it can be said,

that this is what our sages, of blessed memory, said

on the verse "And these are the judgments,"

"And these" adds to the first ones,

just as the first ones were from Sinai, so too these are from Sinai,

for at the giving of the Torah

(Sinai)

the Jewish people became servants to the Holy One, blessed be He,

and the hint of "so too these are from Sinai" is,

that even the fulfillment of the commandments of judgments,

including also this matter that they must be fulfilled also from the aspect of reason

[so too these,

judgments],

must be in a manner of the service of a servant.

And therefore the judgments begin with the law of a Hebrew slave,

in order to hint,

that even the commandments of judgments,

the primary approach

(the first approach)

to their study and fulfillment is acceptance of the yoke,

the service of a servant.

And a further explanation,

that since the essence of servitude is in a Canaanite slave

[for in addition to the fact that a Hebrew slave serves only six years

(and also a slave with a bored ear goes out in the Jubilee)

and regarding a Canaanite slave it is written,

"You shall work with them forever,"

the subjugation

(the servitude)

of a Hebrew slave

(even when he is a slave)

is not like the subjugation

(servitude)

of a Canaanite slave],

therefore, in order to hint at the above concept

(that the fulfillment of the commandments of judgments must be in a manner of the service of a servant)

it would seemingly have been necessary for the judgments to begin with the law of a Canaanite slave.

3)

And this will be understood by prefacing the exposition of our sages, of blessed memory,

on the verse, "And these are the judgments which you shall place before them,"

that from the fact that it says "which you shall place before them"

(and not "which you shall teach them" or the like),

they learn that it is not sufficient for the teacher to review the laws with his students several times until they are arranged in their mouths, but rather he must also place before them a reason that settles their learning.

And based on this, it can be said

that what is stated afterwards, "When you acquire" is in the singular form, to hint

that "When you acquire" refers

(also)

to "which you shall place,"

that the teacher must teach his students in a manner that the subject being learned becomes their acquisition.

And as our sages, of blessed memory, said

on the verse,

"In the Torah of Hashem is his desire, and in His Torah he meditates day and night,"

that at first the Torah is called by the name of the Holy One, blessed be He

("Torah of Hashem"),

and afterwards it is called by his name

("His Torah"),

it is his Torah.

And this, that the Torah becomes the acquisition of the person who engages in Torah

("it is his Torah"),

is specifically when he knows the reasons of the laws.

And this is "which you shall place before them, when you acquire,"

that through learning in the manner of "you shall place before them,"

through this the Torah becomes the acquisition of the person learning,

"when you acquire."

Also, it can be said

that this, that after it says "which you shall place before them" it continues with "when you acquire,"

is because "when you acquire" is an additional command beyond the command of "you shall place before them."

And this will be understood by prefacing that, at first glance, it is not understood:

Behold, that the Torah becomes clothed in the intellect of the person learning until it becomes his Torah is a descent

(seemingly)

relative to the Torah as it is the Torah of Hashem,

and from the aforementioned statement of our sages, of blessed memory,

("and afterwards it is called by his name")

it implies that this, that the Torah becomes his Torah

(of the person learning)

is an advantage.

And the point of the explanation in this is:

The descent and drawing down of the Torah below is in a manner that even after it descends below and becomes clothed in human intellect, it is the wisdom of the Holy One, blessed be He, which is above the intellect of created beings.

And that it is also understood in human intellect is because its root is in the Ein Sof, blessed be He, who is not limited by the definitions of above and below,

and therefore it has the capacity to be also below.

That is to say,

in addition to that even in its descent below it remains in its essence—the wisdom of the Holy One, blessed be He—

behold, on the contrary,

through its descent below, an advantage is made in it relative to the level of the Torah as it was above before its descent below.

For through its descent below, its root in the Ein Sof, blessed be He, is revealed in it.

And similarly, regarding that through the study of Torah with understanding and comprehension it becomes the Torah of the person learning,

that even after it becomes the Torah of the person learning, it remains in its essence the Torah of Hashem,

and moreover,

that through the Torah of Hashem becoming the Torah of the person,

an advantage is made in it relative to the level of the Torah as it is in its own right,

the Torah of Hashem.

For this, that the Torah of Hashem becomes the Torah of the person

[and in a manner that even after it becomes the Torah of the person it remains in its essence,

the Torah of Hashem,

and nevertheless it is the Torah of the person],

is through the revelation of Ein Sof

(which is above Hashem),

that connects and unites the person with Hashem,

Yisrael and the Holy One, blessed be He, are all one.

4)

And behold, the two aforementioned aspects in the Torah,

as it is the Torah of Hashem and as it is his Torah

(of the person who learns it),

are

(generally)

the Torah as it is in Atzilus and as it is in Beriah.

As it is stated in the teachings of the AriZal,

that the reason the Torah begins with a Beis is because the Alef of Torah is the Torah that is in Atzilus, and the Torah that we learn with understanding and comprehension is the Torah as it is in Beriah,

the Beis of Torah.

And it is explained in Chassidus

that this is what is said,

"And upon Your Torah that You taught us,"

"and upon Your Torah" in Atzilus, "that You taught us" in Beriah.

And it is known

that Atzilus is called by the name "acquisition."

As it is written,

"Blessed is your Maker, blessed is your Former, blessed is your Creator, blessed is your Acquirer,"

that "your Maker," "your Former," and "your Creator" are the three worlds of Asiyah, Yetzirah, and Beriah,

and "your Acquirer" is Atzilus.

For just as an acquisition is not the bringing into existence of something new, but rather a revelation of the hidden

[for even before the acquisition the thing existed,

except that before the acquisition,

when the thing was in the possession of the seller,

it was in concealment relative to the buyer,

and through the acquisition the thing comes to him in revelation],

so too Atzilus is a revelation of the hidden.

And this is that after it says "which you shall place before them" it adds "when you acquire,"

that although the study of Torah must be with understanding and comprehension

("which you shall place before them"),

to the point that it is called by his name,

"his Torah"

(of the person who learns it),

nevertheless, the learning must be in a manner that he feels that the Torah he learns

(even after it becomes his wisdom)

is the Torah of Hashem,

"Your Torah" that is in Atzilus,

"when you acquire."

And based on this, we can explain what is stated in the Yerushalmi, that "tashim" is from the term "simah" (a hidden treasure), which is not revealed,

the secrets of the Torah,

because in order that in the Torah that a person learns and understands with his intellect

(human intellect)

it should be felt that it is the Torah of Hashem,

"Your Torah" that is in Atzilus

("when you acquire"),

it is through the revelation of the soul as it is in Atzilus,

the aspect of "Tahorah"

she

(which is above the aspect of "Atah"

"created her"),

and the revelation of this aspect of the soul

(the hidden aspect of the soul)

is through the study of the inner dimension of the Torah,

the hidden aspect of the Torah.

And this is "which you shall place before them, when you acquire,"

that through "tashim" from the term "simah,"

the study of the inner dimension of the Torah,

there is a revelation of the inner dimension of the soul

—"before them," to their innerness,

and through this, even in the Torah that he learns in the manner of "tashim lifneihem"

[understanding and reasoning,

a reason that settles his learning],

"Your Torah" that is in Atzilus is felt,

"when you acquire."

5)

Now, the simple explanation of "And these are the judgments that you shall place before them" is,

that the Holy One, blessed be He, said to Moshe Rabbeinu that he

(Moshe)

should place the judgments before Israel41.

And from this it is also understood regarding "When you acquire"

[for "When you acquire" is in the singular, referring to "that you shall place,"

as above in section 3],

that this refers to Moshe.

And the concept is,

it is stated in the Zohar42,

"In every place where a name is mentioned twice, a pause (ta'am) separates them,

such as Avraham, Avraham, etc.,

except for Moshe, Moshe, where no pause separates them."

And it is explained in Chassidus43,

that Avraham,

because his soul descended below,

a change occurred in it relative to its root in Atzilus44,

but not so with Moshe,

even when he was below, his source shone in revelation as it is in Atzilus,

to the extent that there is no partition or separation between them,

"no pause separates them."

And the reason for this, that even when he was below he was as he is in Atzilus,

is,

because the root of Moshe's soul is from the aspect of the Circles (Iggulim) that are above the chain of descent (Hishtalshelus),

and relative to that which is above the chain of descent,

Atzilus and Asiyah are equal45.

And this is why it was said to Moshe, "that you shall place before them, when you acquire,"

because the connection of the two levels of Torah

[as it is clothed in human intellect

("you shall place before them")

and as it is Your Torah in Atzilus

("acquisition")]

is through the revelation of that which is above the chain of descent, drawn down through Moshe.

And as explained above

(section 3)

that the connection of his Torah

(of the person)

with the Torah of Havayah,

is through the revelation of Ein Sof.

6)

Now, the aforementioned explanation of "When you acquire,"

that it refers to "that you shall place before them,"

can be connected with the simple explanation that "When you acquire" refers to what follows,

"When you acquire a servant,"

for when his Torah study is in the manner of "When you acquire,"

that he feels that the Torah he is learning is the Torah of Havayah,

his learning is with ultimate self-nullification,

analogous to the nullification of a servant to the master.

For although the matter of learning is

(not that a person should nullify his intellect to the Torah,

but rather on the contrary)

that he should understand the Torah with his own intellect,

which matter is connected

(seemingly)

with his own sense of self-existence,

and all the more so when his learning is in a manner that the Torah is his Torah

(of the person),

nevertheless,

by means of his feeling that the Torah

(even after it descended below and became clothed in human intellect)

is the Torah of Havayah,

the wisdom of the Holy One, blessed be He, which is above the intellect of created beings,

[and that a person understands the Torah with his own intellect is because the Holy One, blessed be He, is not limited by any limitations

(not even by the definition of "without limit")

and therefore it is within His power, blessed be He, to join the opposites of "without limit" and limit46,

so that human intellect

(which is limited)

can grasp His wisdom, blessed be He

(which is unlimited)],

this that he understands the Torah with his own intellect does not contradict the matter of nullification,

because this that he understands the Torah with his own intellect

[and also that the Torah is his]

is not due to his own self-existence, but rather because the Holy One, blessed be He, is omnipotent.

7)

And based on this, the language of our Sages47

"the yoke of Torah" will be understood,

for seemingly,

since the commandment of Torah study is

(not that a person should nullify his intellect to the Torah,

but rather on the contrary)

that he should specifically understand the Torah with his own intellect

[and also the ruling that a person engaged in Torah study must do so according to his own understanding, for "the Torah is not in heaven" and "the Holy One, blessed be He, laughs and says, 'My children have defeated Me, My children have defeated Me'48"],

what is the concept of "the yoke of Torah"?

For a yoke is a matter of nullification.

And the explanation of this is

(as above),

that through the knowledge and feeling that the Torah is the Torah of Havayah

[and that it was given into the domain of the person,

"My children have defeated Me, My children have defeated Me,"

is because He, blessed be He, is omnipotent,

and therefore it is within His power, blessed be He, to give His Torah

(the Torah of Havayah)

into the domain of the person],

even this that he understands the Torah with his own intellect is in the manner of "the yoke of Torah,"

for the Torah is his Master and he is nullified to the Torah like a servant upon whom the yoke of the master is placed.

And that the Torah was given into his domain

("My children have defeated Me, My children have defeated Me"),

is because such is the will of the "Master,"

the Giver of the Torah.

the Giver of the Torah.

And this can be connected with what our sages, of blessed memory, said on the verse "And these are the judgments,"

"And these" adds to the first ones,

Just as the first ones were from Sinai, so too these were from Sinai,

That the power for the connection of the two opposites in the judgments

[which are understood by the intellect,

and their study

(of them49)

must be in the manner of "which you shall place before them,"

a reason that settles their study,

through which the Torah becomes the Torah of the person who studies it.

And together with this, their study must be in the manner of "when you acquire,"

so that he feels that it is the Torah of Havayah

(Your Torah that is in Atzilus,

an acquisition),

and beyond this,

that their study must be in the manner of a servant,

the yoke of Torah],

was given at Sinai50,

that in it as well there is a connection of two opposites,

existence and nullification.

And as explained in Likkutei Torah51,

that the Torah was given on Mount Sinai, which is lowly compared to all mountains52,

is because in Mount Sinai there exist the two opposites.

Mountain – elevation,

and lowly – nullification.

8)

And behold, our sages, of blessed memory, said53

"Great is study, for it leads to action."

And it can be said,

that through the connection of the two opposites

(existence and nullification)

that is in the study of Torah,

it is drawn in this manner also into the performance of the mitzvos.

However, in the study of Torah, the novelty is the nullification.

For although the study of Torah is with understanding and comprehension

(existence)

nevertheless, the study must be with nullification.

And in the performance of mitzvos, the novelty is the existence.

For although the performance of mitzvos must be because of the command of the Holy One, blessed be He,

[as is also understood from the fact that mitzvah is a term of command],

in the manner of the service of a servant54,

nevertheless, his nullification must be in a manner that the nullification does not negate his existence, but rather, this itself is his existence.

That is to say,

that this—that he is a servant of the Holy One, blessed be He—is

[not only from necessity,

but rather]

that he wants to be a servant of the Holy One, blessed be He, and he has vitality and delight in this.

And it can be said,

that the reason that the beginning of the commandments of the portion of Mishpatim is the verse "And these are the judgments which you shall place before them," which speaks of Torah study according to the exposition of our sages,

brought above in section 3

[unlike most of the commandments in the Torah, which begin with "Speak to the children of Israel,"

"Command the children of Israel,"

and the matter of study is not mentioned in them],

is that this—that the beginning of the commandments of the portion of Mishpatim is with the laws of a servant—hints that the performance of all the mitzvos must be in the manner of the service of a servant

(as above, section 2),

and since even the nullification of accepting the yoke

(the service of a servant)

must be with vitality and delight

(as above),

therefore,

the beginning of the portion is with the matter of Torah study,

for from the delight and vitality in Torah study, a semblance of the delight and vitality of Torah is drawn also into the service of accepting the yoke55.

9)

Based on this, it will be understood why the beginning of the portion is with the law of a Hebrew slave,

even though the main subject of servitude is with a Canaanite slave

(as above, section 2),

because the perfection of the matter of servitude

(acceptance of the yoke)

is that the nullification of servitude should be with delight and vitality,

and this matter is specifically with a Hebrew slave.

This will be understood based on what the Alter Rebbe said in the discourse "And when a man sells his daughter as a maidservant"56

[and the Tzemach Tzedek writes57

about this discourse that it is a very precious discourse that speaks about the matter of the righteous, the wicked, and the intermediate],

that the three types of slaves in the portion of Mishpatim,

the Canaanite slave, the Hebrew slave, and the Hebrew maidservant,

are three levels in the service of G-d.

The Canaanite slave is one whose will and delight are in throwing off the yoke,

as our sages said,58

"A slave prefers to be ownerless,"

that his pleasure

(preference)

is in ownerlessness,

throwing off the yoke,

and his service of G-d is only out of compulsion,

due to fear of the striking of the rod,

the matter of the striking of the rod in spirituality being that his G-dly soul shines within him

(except that the revelation of the G-dly soul is only regarding actual deed).

[And it is explained there,59

that in the slave

(Canaanite)

is also included the wicked who has good.

For just as with a literal slave,

it is possible that the slave will sin against his master and nevertheless when his master strikes him with a rod he returns to his service,

so too in the service of G-d,

even one who, because his delight is in throwing off the yoke, transgresses the commandments of G-d,

nevertheless,

since afterwards,

when the revelation of his G-dly soul shines within him

(the striking of the rod)

he regrets his sins,

he does not leave the category of slave.

And on the other hand,

even the intermediate

(the lower level of the intermediate)

is included in the Canaanite slave.

For although he never committed a transgression in his life,60

nevertheless,

since his will and delight are in the desires of this world and his service of G-d is only out of compulsion

(except that the revelation of the G-dly soul compels him to turn from evil and do good throughout the entire day),

he does not leave the category of Canaanite slave].

And the Hebrew slave is one whose will and delight are

(primarily)

in the service of G-d,

and matters of throwing off the yoke

(including delight in worldly matters)

are for him great suffering and pain.61

And although when worldly matters come to him he takes delight in them,

his will is not to be drawn after them.

And he is embittered that he took delight in worldly matters.

[And this is the main level of the intermediate].

And the Hebrew maidservant is the level of the righteous,

whose attributes have been transformed to holiness

(transformation, which is above suppression),

as explained there at length.

And this is why in the portion of Mishpatim it speaks about the acquisition of a Hebrew slave and a Hebrew maidservant

[“When you acquire a Hebrew slave…” and “When a man sells his daughter as a maidservant”62

etc.],

and the matter of the Canaanite slave

(in the passages that speak about acquisitions of a slave63),

“She shall not go out as the slaves go out,”62

is only in an incidental manner

(and in a negative way),

because the fact that the beginning of the portion of Mishpatim is with the laws of a slave is because in this portion

[which is a continuation of the Giving of the Torah,

“Just as the first ones were from Sinai, so too these are from Sinai”]

it speaks about the general matter of the service of G-d,

which must be in the manner of the service of a slave,

and since servitude must be with delight and vitality,

therefore it speaks about the laws of a Hebrew slave and a Hebrew maidservant.

First it speaks about the Hebrew slave,

the level of the intermediate,

because the trait of the intermediate is the trait of every person, and “after the majority of people one inclines.”64

And afterwards it speaks about the Hebrew maidservant,

the level of the righteous,

for this service is also relevant to everyone,

as explained in Tanya,65

that even when one knows in his soul that he will not truly reach this level, nevertheless he does his part to fulfill the oath administered to him, “Be righteous.”

And it can be said that the fact that it speaks

[at least incidentally]

also about the Canaanite slave,

is because of the advantage of suppression.

And as the Alter Rebbe said in the aforementioned discourse,66

that even in a completely righteous person there must be the service of a Canaanite slave,

because of the advantage inherent in suppression.

For this is what our sages said,67

“A person should not say, ‘I do not desire…’ but rather, ‘I desire, but what can I do, for my Father in heaven has decreed upon me,’”

for this need to say “I desire…” is in order that he should have the service of suppression.

10)

And 4)

To note,

that in this suppression there is only the advantage of suppression.

For although in saying “I desire” he is very far from G-dliness,68

nevertheless, this saying of “I desire” is because of the commandment of the Torah,

and his intention in saying “I desire” and arousing a desire for this69

is in order that he should have the service of suppression

(that he should act against his will).

Based on this it is understood,

that the fact that the service of the righteous is not out of compulsion but rather this is their delight,

applies also regarding their service of suppression.

For although it is truly suppression,

because when they say “I desire” they are arousing their will for this,

but they force themselves and act against their will,

this very thing is their delight,

since the intention in their desire is in order that they should act against their will.

And it is known

that the drawing down that comes through the service of subjugation (Itkafya) is a more elevated drawing down than the drawing down that comes through the service of transformation (It'hapcha).

As the saying

"When the sitra achra is subjugated, the glory of the Holy One, blessed be He, is elevated throughout all worlds,"

that through the service of subjugation, there is a drawing down of the light that is in the aspect of loftiness,

"is elevated."

And it can be said,

that the drawing down through the subjugation of the tzaddikim

(where the subjugation itself is their delight),

is an even more elevated drawing down.

And the explanation is,

that the reason why this drawing down is specifically through subjugation,

is

that when a person forces himself to act against his will and nature,

the drawing down of the revelations from above is not according to their nature.

For even the light that is in the aspect of loftiness,

which by its "nature" is beyond revelation,

is drawn down into revelation.

And it can be said that when a person's subjugation is by way of compulsion,

contrary to his delight,

then what is drawn down in revelation is the light that is beyond revelation

(contrary to its nature),

it is as if by way of compulsion, so to speak,

meaning that the drawing down is from the aspect of the externality of the will.

And when a person's subjugation is in a manner that it is his delight,

the drawing down is from the aspect of the innerness of the will and delight.

Yud)

A)

And this is "And these are the laws which you shall place before them," and our sages said, "'And these' adds to the first ones,"

that the descent and drawing down of the Torah into the laws, which are also understood by human intellect,

and particularly that through this, power is given to a person to be able to study Torah in the manner of "which you shall place before them"

(with understanding and reasoning, to the point that the Torah is called by his name),

is an addition to the first ones,

for through this descent, the root of the Torah in the Ein Sof, blessed be He, is revealed

(as above, section 3).

And to add,

that through a person's study of Torah in a manner that the Torah is called by his name,

there is additional increase in the Torah.

For in the descent and drawing down of the Torah into the laws,

what is drawn down into revelation below is the wisdom of the Holy One, blessed be He

(the Chochmah of Atzilus),

except that the connection of the wisdom of the Holy One, blessed be He, which is above the intellect of created beings, with human intellect, is through the drawing down from the Ein Sof, blessed be He, which is above Chochmah

[meaning that the revelation of the Ein Sof, blessed be He, is only a giving of power to the aspect of Chochmah of Atzilus to connect with human intellect,

and not that the Ein Sof, blessed be He, itself is revealed],

and through a person's engagement with Torah in a manner that the Torah is his Torah,

the revelation of the Ein Sof, blessed be He, itself is drawn into the Torah.

And as explained in the discourses

that this that the Torah is called "his Torah"

(of the person),

is because through his engagement with Torah for its own sake

(for the sake of the Torah)

he draws into it the revelation of the Ein Sof, blessed be He,

and therefore the Torah is called by his name,

because he drew this revelation into it.

And it can be said,

that this is "And these" — it is a vav of "these,"

the adding vav is the addition that is made in the Torah,

"these" is a term of revelation,

and the meaning of "And these"

(vav of "these")

is,

that the addition in the Torah

(that the Ein Sof, blessed be He, is drawn into it)

is in revelation.

That is,

that this that the Ein Sof, blessed be He, is drawn into it, is not only in a manner of giving power, but that the light itself shines in revelation.

Yud)

B)

And the verse continues "which you shall place before them,"

and it can be said,

that "asher" is

(also)

from the term happiness and delight.

That is,

that the matter of "And these"

(vav of "these"),

the addition that is drawn into the Torah in the aspect of revelation from the Essence of the Ein Sof,

is from the aspect of delight.

For this that his study of Torah is in the manner of the yoke of Torah,

the self-nullification of a servant

(as above, sections 6-7),

is analogous to the matter of subjugation (Itkafya),

and this that his self-nullification is in a manner

(that the self-nullification does not negate his existence, but on the contrary)

that from the self-nullification itself he feels that the Torah is his Torah

(as above, section 7)

is like the subjugation of the tzaddikim, where the subjugation itself is their delight,

and therefore,

the drawing down that comes through this is from the aspect of "asher,"

delight.

And through the study of Torah in the manner of "that you shall place before them,"

"when you acquire a Hebrew servant,"

that the study is with understanding and reasoning, and together with this, with the self-nullification of a servant

[so that the study of the revealed Torah will be in this manner, it is through the study of the inner dimension of Torah,

"tashim" (you shall place) — a term for "simah" (a treasure),

a storehouse],

through this they will merit the revelation of the Torah of Moshiach,

"a new Torah shall go forth from Me,"

in the true and complete redemption through our righteous Moshiach,

speedily in our days, literally.