English translation — ח"י אלול

It is understood and simple,

that in most matters, almost all of them,

there is the generality of the matter and its content and inner point,

and its details and details of details,

and especially in such a fundamental matter as Chai Elul,

And to all to the head — also in contemplation in a detail,

comes the memory at least of its content and inner point until to bring down this into a "therefore" and in action,

that action is the main thing

So also in the matter of Chai Elul — that below+ comes a discussion in the teaching of the Baal Shem Tov which was said in one of the Chai Elul's,

is this after [like] "he places before his eyes and will contemplate" the inner point in this,

which is expressed in "his name which they call him in the Holy Tongue"^a

— <b>Chai Elul</b>,

and in the language of the Rebbe, our generation's president,

His Holy Honor, our master, our teacher, and our Rebbe^b

a)

Chai Elul is the day that brought and brings a life into Elul.

b)

Chai Elul gives a vitality in the service of "Ani"^c

"leDodi veDodi Li"^d.

And one can add in a possible way,

that the service <b>general </b>of "I am to my Beloved"

(which brings the <b>general </b>concept of "and my Beloved is to me")

divides into the details,

which are also hinted in the acronym of Elul:

Elul — acronym: "I will set aside for you"^e,

the concept of cities of refuge.

And in the service of man this is <b>the line of Torah</b>,

for words of Torah are absorbing^v.

Elul — acronym: I am for my beloved and my beloved is for me&lt;sup&gt;z&lt;/sup&gt;,

<b>The line of service </b>is prayer&lt;sup&gt;ch&lt;/sup&gt;,

and especially in these days of ours when we have nothing but the service of the heart, this is prayer&lt;sup&gt;t&lt;/sup&gt;,

that it connects&lt;sup&gt;y&lt;/sup&gt;

and connects Israel to their Father in heaven.

Elul — acronym: a man to his fellow and gifts to the poor&lt;sup&gt;ya&lt;/sup&gt;,

<b>The line of acts of kindness</b>.

And as an introduction and foundation to all these lines

Elul — acronym:

(And the Lord your God will circumcise)

your heart and the heart

(of your seed)¹²

— <b>the matter of repentance</b>.

A.

18 Elul is the birthday of the two great luminaries: Monday, 18 Elul 5458 is the birthday of the Baal Shem Tov,

and Wednesday, 18 Elul 5505 is the birthday of our Rebbe the Elder¹.

The matter,

that on the birthday of a tzaddik is a time of joy,

is stated in several places in Chazal — particularly regarding Yitzchak our father²

and Moshe our teacher³,

to the extent that this was actualized in practice in a great deed,

as it states in the Midrash that the reason why they erected the Mishkan later,

and not immediately after it was completed — "Because⁴

Hashem considered to combine the joy of the Mishkan with the joy of the day on which Yitzchak our father was born, for on the first of Nissan⁵

Yitzchak was born; said Hashem: Behold I am combining⁶

your joy with joy."

Further: one finds that the birthday of Moshe Rabbeinu,

7 Adar,

caused the nullification of the decree of Haman which fell on the month of Adar — "And not

did he know that on the seventh of Adar he died and on the seventh of Adar he was born"⁷.

Nevertheless, one does not find,

that the birthday⁸

should become a holiday and day of joy openly and publicly,

in the conduct in actual deed for all Israel⁹

according to Shulchan Aruch¹⁰,

the 7th of Adar is a fast day because Moshe died on it].

Regarding, however, the birthday of the Baal Shem Tov and the Alter Rebbe on 18 Elul, it was revealed by the Nasi of our generation in the name of his father, the Rebbe Rashab, of blessed memory,

that this is a day of joy until saying "Gut Yom Tov"¹¹,

and the Rebbe, the father-in-law, revealed this holiday to all Jews¹².

And since matters connected with Torah are exact,

it is understood,

that the

The joy and elevation of the birthday of Chai Elul,

is not only because through the Baal Shem Tov and the Alter Rebbe a new revelation opened up in Torah and service of G-d — the revelation of the general Torah of Chassidus and the Torah of Chassidus Chabad to all of Israel — but also because the novel matter of joy on a birthday is connected especially with the Baal Shem Tov and the Alter Rebbe and the Torah of Chassidus that was revealed through them.

And even more: the connection is to them both &lt;b&gt;together&lt;/b&gt;.

And as the language of the Admor, of blessed memory, regarding Chai Elul: "Today is the birthday of our two great luminaries,"

That is,

i.e.,

that the point of the subject of this birthday is expressed through both "great luminaries" together,

the Baal Shem Tov and our Rebbe, the Alter Rebbe.

B.

One will understand this with the introduction of the explanation in simple terms of what constitutes the joy on a birthday:

Before the child is born,

when he is still in his mother's womb,

he has all limbs, even also hair and nails&lt;sup&gt;13&lt;/sup&gt;.

Moreover: by him there is also movement of limbs,

"&lt;b&gt;eats &lt;/b&gt;from what his mother eats &lt;b&gt;and drinks &lt;/b&gt;from what his mother drinks"&lt;sup&gt;14&lt;/sup&gt;,

a.

z.

v.

And on the contrary: when he is in his mother's womb he is in certain things "stronger" than after he is born: in his mother's womb he is protected&lt;sup&gt;15&lt;/sup&gt;

from matters of damage etc. in a natural way through his mother,

but not so after he is born,

one needs to have various

Efforts and exertion that he should be healthy and whole;

(as above)

eats from his mother's eating in a passive manner,

and likewise regarding drinking — but after he is born this is connected with exertion,

and sometimes with pain for the infant etc.

And all the more so regarding spirituality

(among Jews)

: the infant in his mother's womb is "a lamp lit upon his head and he looks and sees from one end of the world to the other" and "they teach him the entire Torah"¹⁴,

but "once he comes into the air of the world, an angel comes and strikes him on his mouth and makes him forget the entire Torah"¹⁴,

and afterwards and only "when he begins to speak",

is "

(his father)

teaches him Torah tzivah etc."¹⁶

and later "at five for Scripture, at ten for Mishnah etc." until he can reach the perfection of Torah study of "at forty for understanding"¹⁷

— and only a minority reaches "learned the entire Torah"¹⁸.

is indeed the birthday a tremendous descent¹⁹

relative to the state as he is as a fetus in his mother's womb — so what is the joy of a birthday?

is the explanation in this²⁰

meaning of the difference between a fetus and a born one

In halacha,

and in the language of Rashi&lt;sup&gt;21&lt;/sup&gt;

: "As long as it has not come out into the air of the world, it is not a nefesh and it is permitted to kill it and save his mother

(the one in difficult labor and endangered)

" and specifically when "its head came out" it is called "nefesh",

and therefore "one does not touch it to kill it, for it is considered like a born child, and we do not push aside &lt;b&gt;nefesh &lt;/b&gt;because of nefesh"*&lt;sup&gt;21&lt;/sup&gt;.

That is: although a fetus has all 248 limbs and moves etc.,

it is "not a nefesh",

because the definition of a

(living)

nefesh is — that there are not two separate things

(a)

an existence of a body,

that

(b)

in it is found a nefesh and — the life of the nefesh,

like an object that lies in a vessel

Only²²

This is <b>one </b>living reality.

But a fetus, its soul-vitality is not its own*²²

only of his mother²³,

and therefore it is not called a soul,

"It is not a soul."

And this is the joy on the birthday in every year and year,

because this is the day when he became an independent living reality,

"a soul."

3.

Based on this, it is understood that the matter of a birthday as a festival is <b>emphasized</b> by the Baal Shem Tov and the Alter Rebbe,

because this is the point of the innovation of the teachings of Chassidus — the general Chassidus of the Baal Shem Tov together with Chabad Chassidus which was revealed through our master, the Alter Rebbe:

It is known²⁴

that exile is "likened to pregnancy" and "the redemption of the days of Moshiach, which will be speedily in our days, is likened to birth"²⁵.

And since the teachings of Chassidus are

("Those who taste it merit life" from the redemption²⁶)

a preparation and preface to the redemption,

and through "your springs will spread forth outward" — the dissemination of Chassidus outward — "the master has come, the king Moshiach"

(as Moshiach answered the Baal Shem Tov)²⁷,

it is understood,

that the innovation of the teachings of Chassidus is akin to

(the revelation in the time of the redemption —)

the matter of <b>birth</b>.

Fulfillment of Torah and mitzvos can be in two ways:

a)

The study of Torah and fulfillment of mitzvos in a manner that the Jew and the Torah and mitzvos are two things,

he is a religious Jew,

is immersed in the study of Torah and is meticulous with a light mitzvah as with a severe one,

he however feels that there is an "I",

an independent existence

(from Torah and mitzvos),

and <b>he</b> studies Torah and fulfills mitzvos,

until that they bring <b>into the</b> life,

they become

"Our life and the length of our days",

because they are His wisdom and will of the Supreme Source of life,

This is the aspect of conception,

a fetus in its mother's womb,

that the embryo itself,

although it has all limbs etc.,

there is a living²⁸

entity,

but the vitality,

the life,

is not its own but of its mother,

<b>Its</b> own limbs themselves "are as dead"²⁹.

b)

The Baal Shem Tov revealed and emphasized³⁰

the innerness and truth of the matter of "there is none besides Him"³¹

— that there is no existence besides Him, may He be blessed,

and consequently there are not <b>two</b> things — an existence

(the person)

which fulfills Torah and mitzvos — because there is no existence besides the Most High; rather, there exists only one thing³²

: the Most High, His Torah and His mitzvos

(for He and His wisdom and His will are one),

and consequently there is one existence,

<b>his life</b> is Torah and mitzvos.

In the manner of the matter of birth,

There are not born two things,

A body with a soul together,

But one living thing³³.

And this is emphasized in the language of our Sages³⁴

"I <b>was not created </b>

(There is no creation of the existence of man)

But

(Rather — what

was created)

to serve his Master

(his existence is that he serves his Master)

Because in order that His will and wisdom of the Holy One, blessed be He — His Torah and His commandments — should be carried out, there needs to be a Jew in this physical world who will carry this out.

It turns out,

that a created being — an entity — was not created from the outset &lt;b&gt;in its own right&lt;/b&gt;,

but only a detail in

(manner of existence)

the will of God,

through which His will, may He be blessed, is carried out&lt;sup&gt;35&lt;/sup&gt;.

And for example from a halacha &lt;b&gt;in practice&lt;/b&gt; — "One who carries out foods less than the measure in a vessel is exempt even regarding the vessel, because the vessel is secondary to it"&lt;sup&gt;36&lt;/sup&gt;.

E.

Although the vessel has a measure and if one would carry it out for itself one would be liable for the carrying out — since however it became a vessel for the foods within it, it is not a Torah reality &lt;b&gt;in itself&lt;/b&gt;,

but "secondary to it" — and the foods are less than &lt;b&gt;the measures&lt;/b&gt;,

the carrying out

(including also the carrying out of the vessel)

is not a carrying out.

Because since the intention of his carrying out the vessel is for the sake of the foods,

is &lt;b&gt;this&lt;/b&gt; the reality of the vessel &lt;b&gt;in its truth&lt;/b&gt;,

the vessel becomes a "part" — of the foods.

D.

D.

In this is also seen the connection between the birthday of the Baal Shem Tov and the birthday of the Alter Rebbe:

The novelty of a born one that he becomes a "soul-ish" reality,

is not

(Only)

from the aspect of the generality of the matter of vitality,

but

connected with the details:

That which a fetus is not a "nefesh" and is only a tafel and prat

(thigh)

in its mother,

this is seen

(Primarily)

(mainly)

in that the actions of the senses and limbs are absent,

as the Gemara says¹⁴

there "And why³⁷

the fetus in its mother's womb is like a folded notebook, its head between its knees etc., and eats from what its mother eats etc.",

i.

e.

that although the fetus has the formation of all the limbs,

head, eyes, ears,

"its head is folded and placed between its knees,

that it does not use anything, it does not think and does not ponder",

and also "eyes it has but it does not see, and ears but it does not hear etc."³⁸.

And in this consists the function of a newborn that it becomes a nefesh in its own right,

not only in the general vitality of the body,

but the action of its senses and limbs begins,

each one <b>in its own right</b>.

And therefore

(in the nimshal)

one says that Chai Elul is the "birthday" of "&lt;b&gt;the two great luminaries&lt;/b&gt;" in one category — because,

as is known&lt;sup&gt;39&lt;/sup&gt;,

"the innovation" of our Rebbe the Elder with his Torah of Chassidus&lt;sup&gt;40&lt;/sup&gt; consists

— Chassidus Chabad — upon the general Chassidus of the Baal Shem Tov in that the Baal Shem Tov revealed a vitality &lt;b&gt;general &lt;/b&gt;in Torah and mitzvos,

through the revelation of the soul of every Jew,

which in general expressed itself in the

matter of &lt;b&gt;faith&lt;/b&gt;.

Although the power of faith permeates all the soul-powers and acts upon them in a manner of &lt;b&gt;vitality&lt;/b&gt;,

which permeates them,

and as it is written&lt;sup&gt;41&lt;/sup&gt;

"And the righteous &lt;b&gt;by his faith shall live&lt;/b&gt;" — but it does not compel that the vitality of faith permeates every power also in its &lt;b&gt;particular&lt;/b&gt; matter,

but rather the general matter of every power,

which is connected with the point of faith of the soul.

For example: the faith can be not only in a makkif way,

that a thief at the tunnel the Merciful One calls⁴²,

but it takes him through also in actual conduct,

until it affects also his sight of the eye,

that instead of that which from his own perspective the world appears as a physical reality in itself

(which is in contradiction to spirituality and all the more so to G‑dliness),

his faith causes that he does not see

(with sight of the eye not of flesh)

the world as a contradiction to G‑dliness.

The faith does not cause, however, that he should see⁴³

the power of the actor in the acted-upon⁴⁴.

that which the person <b>lives</b>: this takes through all limbs and it becomes unified with them — but this is not connected with the <b>particular</b> matter of each limb,

but with the general point of all limbs

(which they are a part of the body of man)⁴⁵.

The Alter Rebbe, however, drew down a vitality into every faculty of the soul

(and into every service in Torah and mitzvos)

also from the aspect of the particular content of that faculty

(in the manner of the particular vitality that is measured according to the particular matter of each limb)

; that faith comes down and permeates also human intellect,

until — that his intellect itself understands and compels [the reality of] G‑dliness,

Until every detail of the Jew became a soul-matter according to its essence: beginning from Chabad in his soul,

The revelation of G‑dliness in the intellect is in a manner that within him it is heard that his entire existence is for the purpose of understanding G‑dliness; and from the brains come the emotions, and according to the manner of the brains⁴⁶,

It is felt that the entire existence of the attribute of love is so that there should be love of G‑d.

And so too with the attribute of fear and the other attributes.

And then every faculty, according to its essence, is a soul-matter,

its life is G‑dliness.

And therefore the Rebbe N"E said "Today is the birthday of our two great luminaries" in one category

(and only afterwards explained each one individually)

— because the

birthday as it pertains to each one in a revealed manner until that he says truly "good yom tov" to Jews,

is at the time that there is the revelation and activity of the general Chassidus of the Baal Shem Tov through and together with Chassidus Chabad by our Rebbe the Elder.

Because then it opens up that a Jew becomes a complete "nefesh" existence with all details.

5.

Every matter that is revealed through tzaddikim, that is said "to the head, to the first" in their Torah.

Also the above-mentioned matter in the connection of the Baal Shem Tov with the Alter Rebbe is seen openly and emphatically in the Torah that the Baal Shem Tov said on Parshas Ki Savo, 18 Elul⁴⁷

in the year 5652

about his father,

the Rebbe, of blessed memory,

how he heard the seven Torah discourses that the Baal Shem Tov said on that 18 Elul in Gan Eden⁴⁹

The first Torah discourse the Baal Shem Tov said after Kabbalas Shabbos on the verse⁵⁰

"And it will be when you come to the land, etc."

And the explanation: "eretz" [means] running,

for in the word "eretz" there are two explanations, as it is stated in the Midrash⁵¹

Why is it called "eretz"? Because she desired to do the will of her Owner, and "eretz" [means] running⁵².

And it will be when you come to the land — when you will come to the will and satisfaction — which the Lord your God gives you as an inheritance and you will possess it — which is a gift from above as an inheritance⁵³

In every Jew,

must be the service in it — and you will dwell in it — this should be with settlement — and you will take etc.⁵⁴

And put it in a basket — to clothe the lights in vessels — and go to the place — it is the matter of individual providence — which the Lord your God will choose — when a Jew goes to a place,

it is not that he goes, but rather one leads him,

the supernal providence.

So when he comes to a place, the intention is — to cause His name to dwell there — to publicize Divinity in the world.

Since the Torah was said by the Baal Shem Tov on the day of 18 Elul and this was heard by the leaders of Chabad⁵⁵,

it is understood⁵⁶,

that in this is emphasized the point and innovation of the day of 18 Elul — the essence of the Baal Shem Tov and the Alter Rebbe.

And one can say

(in a possible way)

That here there are two matters that the Baal Shem Tov says:

a)

"And it will be when you come to the land — you will come to the will and desire that Hashem your G-d gives you an inheritance and you will inherit it, which is a gift from above as an inheritance in all

"One of Israel" — this is in general the revelation of the general Torah of Chassidus which the Baal Shem Tov revealed,

the revelation of the essential will in the soul which exists in every Jew,

b)

and the service which is required in this — "and you shall dwell in it — this should be with settlement,

and you shall take etc. and place in the basket — to clothe the lights in vessels" — is the matter of Chassidus Chabad,

that the will and desire of the soul one brings down in particularity,

lights in vessels.

This is heard and revealed in every particular power of the person,

and as above.

And in this the Baal Shem Tov emphasizes that these are not two services and matters — "You <b>shall</b> attain the will and satisfaction etc. and

(a second thing)

the service must be to bring down this with settled thought",

But this was said as one matter: "<b>That</b> you <b>will</b> attain etc." — i.e.

i.e.

that by you the birth occurred,

there began and was revealed in your very existence the "gift from above as an inheritance in every Jew",

the "will and satisfaction" of the soul,

<b>must</b> be the <b>service</b> in this — "to clothe the lights in vessels" — that it should come down into Chabad,

and through them — into all his soul-powers as above,

and then this is the perfection of the birth⁵⁷.

6.

Based on this, we can explain the continuation in the Torah "And you shall go to the place, it is the matter

Divine Providence ..

that when he comes to a place, the intention is to cause His name to dwell there — to publicize G‑dliness in the world".

At first glance: indeed,

This is also connected with the foundations of the method of the Baal Shem Tov,

The matter of Divine Providence and publicizing G‑dliness wherever a Jew comes⁵⁸

But what is the connection with the beginning of the Torah "And it will be when you come to the land ..

And you shall take ..

And place in a basket — clothing the lights in vessels"?

In the list⁵⁹

it is told about the second Torah that was after the evening prayer,

that "he said again the previous Torah and added: 'And it will be when you come' — in order to come to the will that is given as a gift in everyone,

he is by means of — to cause His name to dwell there — to give over his soul himself to publicize His divinity in the world.

What is the self-sacrifice in this — with a blessing and a verse of Psalms."

This is however not sufficient to explain the connection of the two matters in the first Torah,

because from the continuation of the language "he said again the previous Torah and added" it is implied,

that the addition in the second Torah is a matter and Torah in itself,

an addition,

not

(only)

an explanation on the first Torah.

Also: based on this is only understood the connection of "to cause His name to dwell there" to give over one's soul to publicize His G-dliness in the world,

with "And it will be when you come",

the will that is as a gift in everyone which is the general novelty of the teaching of the Baal Shem Tov,

not with the essential detail in

The first teaching,

the matter that it needs to be with settlement and you shall take etc. and place in a basket to clothe the lights in vessels — the matter of bringing down into details — Chabad?

And it can be said the explanation in this:

The difference between a fetus and a newborn

(Not only in his existence regarding himself,

but also and primarily towards the other),

that a fetus, his matters and actions are for himself,

and they have no connection and influence to the world outside.

But not so when the child is born,

every action is in reality also outside of him,

beginning from the first moment that he is born,

when his cry is heard outside⁶⁰

and his action with hands and feet is seen and felt by others.

And therefore,

is as a continuation to the "birth" of a Jew,

that which his Torah, mitzvos, and his vitality and soul — the will and satisfaction of the soul comes down into lights and vessels — this brings about automatically also the publication of G‑dliness,

that wherever he goes he hears that the intention is to publicize G‑dliness in the world.

The reason for this in spirituality: the difference between a thing that is enlivened by another thing and an essential vitality is⁶¹

: a thing that is enlivened by another cannot enliven others,

specifically one who is essentially alive can from him be vitality to give life,

it comes to another thing it takes

Through and makes the life.

And since that G‑dliness and Torah and mitzvos is an essential vitality,

is during &lt;b&gt;this &lt;/b&gt;becomes the &lt;b&gt;reality &lt;/b&gt;of a Jew,

that is his soul,

therefore&lt;sup&gt;62&lt;/sup&gt;,

where a Jew goes he acts and publicizes G‑dliness in the world&lt;sup&gt;63&lt;/sup&gt;.

7.

Although that the matter of publicizing G‑dliness in the world began through the Baal Shem Tov even before the revelation of Chassidus Chabad through the Alter Rebbe — there comes into this publicizing G‑dliness as it is after the revelation of Chassidus Chabad,

that "the lights" come down "into vessels".

The explanation in this:

The innovation of the old Rebbe with the teachings of Chabad Chassidus is not only from the distinctiveness of Chabad of man from other powers of the soul

Only because the intention is — לעשות לו ית׳ דירה בתחתונים,

it should be heard that אין עוד מלבדו,

&lt;b&gt;אין &lt;/b&gt;מציאות העולם &lt;b&gt;ומצד &lt;/b&gt;העולם,

and since התחלת &lt;b&gt;המציאות &lt;/b&gt;which is נבדל כביכול

from אלקות is &lt;b&gt;שכל&lt;/b&gt;&lt;sup&gt;64&lt;/sup&gt;,

is first and foremost relevant to explain the aforementioned in שכל,

until in human intellect.

And through that which also the intellect of man hears and recognizes אחדות ה׳ &lt;b&gt;the aforementioned&lt;/b&gt;,

until in a manner that all his existence of that intellect becomes to comprehend אלקות,

this comes down into „והשבות אל לבבך"&lt;sup&gt;65&lt;/sup&gt;,

into מדות שבלב,

which the action in completeness in מדות שבלב is when this comes through the intellect of man

„והאיך היא הדרך לאהבתו ויראתו בשעה &lt;b&gt;שיתבונן &lt;/b&gt;כו׳"],

ועי"ז into the lower powers,

until it is heard אחדות ה׳ in the entire world ובכל עניני העולם&lt;sup&gt;67&lt;/sup&gt;.

And therefore one sees that as the matter of "to publicize G‑dliness in the world" comes as a continuation and a detail in the work of Chabad in the general Torah of Chassidus "And you shall take etc. and place in a basket,

clothing the lights in vessels" — comes in this a novelty,

Because in addition to this that when one sees that this is will and satisfaction of &lt;b&gt;the essence of the soul&lt;/b&gt;,

which comes down into Chabad — not a matter that is connected with his existence and pleasure — specifically when one sees that the person bends over the service with himself

(his intellect in G‑dliness,

his service

with love and fear)

and goes to publicize G‑dliness in the world outside of Him⁶⁸,

is also regarding the service itself,

just as it is relevant that the publication of G‑dliness on the part of man should be done with all the powers of his soul,

he should publicize G‑dliness with understanding and comprehension,

and through his attributes and the rest of the powers of his soul,

until the power of action of his — to put tefillin with a Jew,

to affix a mezuzah at the entrance of his house,

and so too with the rest of the commandments,

Thus it is relevant to utilize every means and manner to publicize G-dliness according to the particular state in every time and every place,

through which one also clarifies and elevates the particular instrument and matter⁶⁹

in the world for His service, may He be blessed⁷⁰.

For every instrument and thing in the world is "He created it only for His glory"⁷¹.

ח.

Based on this it is also understood that the aforementioned teaching of the Baal Shem Tov was revealed through his honor, my father-in-law, the Rebbe,

because in

His Holiness, our master, our teacher, and our Rebbe, one saw in actuality how the Divine Providence led him in every place "to cause His name to dwell there — to publicize G‑dliness in the world,"

literally in the entire world — and especially through his emissaries etc. in all corners of the earth.

And also the publication was in all manners: both by revealing the deepest topics in the teachings of Chassidus,

both by publicizing topics of Torah,

the revealed [aspects] and Chassidus,

in various languages — down to the very lowest for infants taken captive etc.,

down to effecting upon a Jew to observe Shabbos,

family purity,

laying tefillin and the like.

That through this one effects upon the Jew that by him should be heard the "I today have begotten you"⁷²,

he is born as a Jew,

a living "nefesh",

that his entire existence is Torah and Judaism,

and this is even more hastening the redemption in actuality speedily in our days,

through Mashiach our righteousness,

when there will be revealed the birth of the people of Israel — "she has travailed, also Zion has given birth to her children"⁷³,

speedily in our days literally.

5742)