English translation — משיחות ש״פ מקץ, זאת חנוכה ה׳תשמ״ז

The unique innovation in the days of Chanukah of this year,

which is prominent and visible to all at first glance,

He — in the humility of praise,

for

[In addition to that the entire year is the year of shemittah,

"Shabbos for Hashem"²,

and its commencement and its beginning

("Rosh Hashanah"³)

on the day of Shabbos,

then also the days of Chanukah]

They began on the Sabbath day and concluded on the Sabbath day⁴,

Two Sabbaths.

And this innovation is emphasized especially regarding the haftarah — for the Torah reading of Chanukah is the same reading every year

(Parshat HaNesi'im)

But the haftarah,

in this year,

when there are two Sabbaths,

There is an additional haftarah.

And behold,

According to the principle of "ascending in holiness"³,

the principle most emphasized during the days of Chanukah,

since the lighting of the Chanukah candle is according to the opinion of Beis Hillel* that "adds and the child.

ascending in holiness"⁵ —

It is understood,

That the second Shabbat of Chanukah is in the manner of "ascending in holiness" relative to the first Shabbat of Chanukah.

And since this is so,

This must also be expressed regarding the haftarah of Shabbat Chanukah — that the haftarah of the second Shabbat of Chanukah is in the manner of "ascending in holiness" relative to the haftarah of the first Shabbat of Chanukah,

as follows.

The haftarah of Shabbat Chanukah:

"The haftarah for Shabbat of Chanukah is 'With candles of Zechariah'

("Sing and rejoice, etc., I saw and behold a menorah of gold entirely, etc.")

And if there were two Shabbats during Chanukah,

the haftarah for the first Shabbat is about the candles of Zechariah,

and for the second [Shabbat] about the candles of Solomon"

("Vaya'as" Chiram etc. and Vaya'as Shlomo etc. and the bowls five on the right etc.")

And at first glance,

this order is the opposite of the concept of "mealiz bakodesh",

For in the first haftarah of the candles of Zechariah, it speaks about matters that are lofty and even more so regarding the second haftarah of the candles of Shlomo:

In the first haftarah,

in the candles of Zechariah,

it is explained at length and in detail the matter of the menorah — "a menorah of gold entirely, and a bowl on top of it, and its seven lamps on it, seven and seven spouts for the lamps which are on its top, etc."² — so many great and wondrous virtues,³

and additionally

Sefer HaSichos — 5747

to this,

this menorah alludes to the future to come,

as previously stated⁴ "For behold, I am bringing My servant the Branch",

which refers to King Moshiach⁵,

and consequently,

the Menorah too is at the peak of elevation⁶.

In contrast,

in the second Haftorah,

regarding the lamps of Solomon — we do not find anything concerning the Menorah,

but rather,

The story regarding the making of the menorahs,

"And the menorahs, five on the right and five on the left"⁷ only their number and place⁶,

And in addition to this,

It is not discussed here about the menorah that Moshe made,

but rather,

the ten menorahs that Shlomo made,

which,

according to Tanna Kamma, "they would light only from that of Moshe"".

And it is not understood: how does the order of the haftarot — "on the first Shabbat, the candles of Zechariah," fit

and on the second, the candles of Solomon" — with the rule of "we ascend in holiness"

(emphasized especially during the days of Chanukah)

And to note,

that there is a logical rationale in the Torah to precede the haftarah of the candles of Solomon to the haftarah of the candles of Zechariah,

according to the chronological order,

for the candles of Solomon preceded the candles of Zechariah,

But,

that nevertheless we precede the candles of Zechariah,

because of their superiority over the candles of Solomon:

"Zechariah's prophecy was about the Second Temple,

in which the Hasmonean dedication"²⁰,

"Future prophecies

They are²¹.

And accordingly,

it is emphasized even more that this order is

(apparently)

the opposite of the rule of “we ascend in holiness”!

And one should add,

that the question regarding the Haftarah of Neros Shlomo is — not only in relation to the Haftarah of Zechariah,

After the haftarah is read on the first Shabbat of Zechariah's candles,

but the question is also regarding the haftarah itself,

even if they would read the haftarah on the first Shabbat of Chanukah.

And as an introduction: the haftarah must be related to the reading that the maftir reads from the Torah.

Therefore,

on Shabbat Chanukah that falls on Rosh Chodesh Tevet, we read the haftarah of Chanukah²²,

"Since the maftir reads from Chanukah, he should read the haftarah from its topic"².

And prima facie,

In the haftarah of Solomon's lamps, the connection and relevance to Chanukah is not emphasized — because:

Everything mentioned in it about the lamps

(which is the topic of Chanukah)

— is only the verse "and the menorahs etc.,"

which is mentioned together with the making of the other Temple vessels.

On the contrary — the beginning of the haftarah is "And Hiram made the basins and the shovels and etc. of burnished copper"²⁴,

And following this,

"And Solomon made all the vessels that were in the House of the Lord: the golden altar etc."

(and between them)

"the lamps, etc."²⁵,

that is,

this verse

("the

Shabbos Parshas Miketz,

Zos Chanukah

the lamps, etc.")

It is not the main point in this Haftorah narrative,

Rather,

A matter that was brought together with 22 matters,

many,

And another main point in this:

In this Haftorah — "And Hiram made" until "to the golden Sanctuary"²⁶ — it only speaks about the making of the Temple vessels

(including "the Menorahs etc.")

Only the preparation of vanities,

before the inauguration of the Temple.

And to note: In the verse immediately after this,

begins the matter of the dedication of the Temple — "And all the work that King Solomon made for the House of the L-RD was finished"²⁷,

And following this — "Then Solomon assembled etc. to bring up the Ark of the covenant of the L-RD"²⁸,

until the conclusion of the matter — "And they inaugurated the House of the L-RD, the king and all the children of Israel."

"Seven days and seven days, fourteen days"²⁹.

And ostensibly,

It would be more appropriate to read the haftorah on Shabbos Chanukah "And all the work was completed, etc.",

the Chanukas HaMikdash — "to read the haftorah about the subject of the reading",

Since in the Torah reading of Chanukah it discusses the dedication of the altar and the Mishkan by the offerings of the princes,

And indeed,

We find an opinion³⁰ that on Shabbos Chanukah "the haftorah is read from 'And all the work was completed'"

(instead of Zechariah's vision of the Menorah)

And nevertheless,

The custom of Israel is to read the haftarah from "And Hiram made" until "the golden palace",

That is,

that they conclude the haftarah one verse before "And all the work was completed"!

The aforementioned questions

(regarding the very haftarah about Solomon's Temple)

are strengthened further — since the discussion concerns the second Shabbat of Chanukah:

On the second Shabbos of Chanukah, we read the Haftorah from "On the eighth day" until "On the twelfth day,"

and continue "This was the dedication of the altar, etc."

and conclude with "When you light the lamps, etc." until "Thus he made the menorah."

That is to say,

in the Haftorah reading, there is a special emphasis

(more than on other days of Chanukah)

regarding the dedication of the altar and the Mishkan

(in the offerings of the princes of several days,

from Mech. to Yom Kippur,

And added to this,

the grand total of the offerings of the Nesi'im,

"This is the dedication of the altar after it was anointed")

And they are regarding the matter of the candles

("When you kindle the lamps")

Nevertheless,

the haftarah

(which must be related to the reading)

is not "And all the work was completed"

(from the reading of "This is the dedication of the altar")

and not "I saw, and behold a menorah of gold entirely"

(from the reading of "When you kindle the lamps")

but rather,

in Nerot Shelomo,

which discusses the making of the Temple vessels

(including the menorahs)

before the inauguration of the Temple,

And regarding the menorahs themselves —

not as the main point,

but rather,

together with the other vessels of the Temple,

not about their kindling,

but rather,

only about their making,

And in particular, that according to the opinion of the first Tanna, they did not light them!

And it will be understood by prefacing the explanation of the general matter of 'two Shabbosos',

which,

based on this, the content of two Shabbosos during Chanukah will also be understood,

as expressed in the Haftaros of the two Shabbosos,

as follows.

We find that there is a special elevation in 'two Shabbosos' — as it is stated in the Gemara³¹: 'If only Israel would keep two Shabbosos according to their laws, they would immediately be redeemed.'³²

Sefer HaSichos - 5747

And one must understand: what is the special superiority of "two Shabbasos"? — for seemingly,

the main thing is the first Shabbas³³,

"Shabbas Bereishis"³⁴,

And on the second Shabbas the matter of the first Shabbas is repeated,

like the six days of Bereishis,

that "we count today: first day of the week, second day, etc., until Shabbas day",

even though "tens of thousands of days have passed from the Six Days of Creation until now",

Rather,

"Because on Shabbat the above.

Above the aspect of time,

Therefore every day is literally the first day like the first day of the six days of creation"³⁵,

And likewise regarding Shabbat,

That every Shabbat is literally like the Shabbat of Creation,

And so forth,

What is the special elevation of "two Shabbats"?

And the explanation of this — as the Alter Rebbe explains in Likkutei Torah at its beginning, regarding the virtue of two Shabbats,

(However, in every Shabbat there are "two Shabbats according to their law",

and as our Sages said³⁶ "all business of Shabbat is double")

[And accordingly, the Alter Rebbe³³ reconciles the contradiction

(ostensibly)

from what is stated in the Yerushalmi³⁸ "If Israel would observe one Shabbat properly, immediately the son of David would come" — that it does not contradict the statement "If only Israel would observe two Shabbats,"

Because,

Also, on the first Shabbos there are two aspects of Shabbos,

lower Shabbos and upper Shabbos]

And the explanation of the matter:

The concept of the 'double' — "all Shabbos transactions are doubled,"

"Two Shabbosos" — indicates

Service that is above measure and limitation,

in the manner and likeness of the concept of “double for Tushiyah”³ of the service of teshuvah⁴⁰,

whose essence is — to leap over a root,

service that is above measure and limitation,

not only “the daily offerings in their order”

(the orderly service of the tzaddikim)

but also “the additional offerings according to their law”

(Also from the word 'walking')

An example of this — the difference between 'a servant of G‑d' and 'who did not serve'⁴²,

Through this, that he reviews his chapter not

(only)

one hundred times,

but one hundred times and one⁴³:

He reviews his chapter one hundred times — despite being on a most exalted level,

To such an extent,

that every point in Torah is imbued with all ten powers of his soul,

and in this itself — as each one is included in ten

(one hundred)

the ultimate perfection,

nevertheless,

since his service is within measure and limitation,

According to his nature and habit,

he is not a "servant of G-d,"

but,

"who did not serve Him."

However,

when he goes beyond the measure and limitation of his nature and habit,

"Go out from your land, from your birthplace, and from your father's house"⁴⁴,

and adds to learn once more — then,

"This is the one hundred and first time beyond the usual that he was accustomed.

It is equal to all of them and surpasses them with greater splendor and greater strength, to be called a servant of G-d"⁴⁵.

And this is the concept of the "double" — the departure from the measurement and limitation of his nature and habit

(measurement and limitation of holiness)

since,

even though

Shabbos Parshas Mikeitz,

Zos Chanukah

and 21

that in quantity is added only once

(and not one hundred times,

and not even many times)

behold,

Quality overcomes and outweighs quantity a hundred times,

as stated,

that it is equivalent to all of them and surpasses them with greater vigor and strength,

for it is a movement above measurement and limitation

(although in practice this is expressed in a quantity of one page

(as above)

or even in only a minimal movement)

Based on this, we must explain the two aspects of Shabbat — "the double business of Shabbat",

"two Shabbats":

Shabbat in its essence — it is a matter above measurement and limitation,

that is,

that the work during the six weekdays

("the weekday work" — according to the instruction and command of the Torah)

It is in a manner of measurement and limitation,

But the day of Shabbat,

emerges from the measurement and limitation of his nature and his routine, etc.,

and his service is in a manner above measurement and limitation,

two conducts according to Torah.

And this is the interpretation of "the business of Shabbat is double"— that on Shabbat there is a movement of exiting measurement and limitation,

the concept of "double"⁴⁶.

And deeper still— that the movement of exit from measurement and limitation of Shabbat is in a manner of "double",

that there are two levels in it,

"two Shabbasos",

that is to say,

above measurement

and limitation

(not only in relation to measurement and limitation,

but)

also in relation to above measurement

and limitation,

that is,

that ascends to a level

above both of them,

to such an extent,

that in relation

to this level,

behold,

Limitation and that which is above limitation are equal.

And this matter is expressed in his actual service — that he is not forced to engage in the most sublime matters that are above measure and limitation,

but rather he can also engage in the simplest matters that are within measure and limitation,

eating and drinking, etc. — and this becomes the delight of Shabbat,

and more than this,

through this he gives delight to Shabbat ⁴⁷,

and on the contrary — the ultimate intent is not to depart from measure and limitation,

but rather,

to draw down G‑dliness below,

specifically in matters of measurement and limitation•⁴.

In a slightly different style — in the language of Chassidus^,4:

Sefer HaSichos - 5747

Shabbos — the inyan of aliyas ha-olamos,

from the level of action and speech to the level of thought,

the ascent from the level of Memale Kol Almin to the level of Sovev Kol Almin.

However,

This is the first aspect of Shabbos,

the lower Shabbos.

And above this,

the second aspect of Shabbos,

the higher Shabbos,

the "double" within Shabbos,

"Shabbos within its Shabbos",

The Shabbos of Shabbos — "that even Shabbos is considered by him like the days of the week, which is a level that is above the order of Hishtalshelus.

Above and beyond the category of Sovev and Memale, etc.^!.

And this concept is expressed in avodah:

The concept of two Shabbosos according to their halachah is — "like their halachah, for example, the climbing of a ladder.

In which there is going from below upward and from above downward.

An ascent from below to above to arouse the aspect of the supernal delight above.

And the second [ascent] from above to below, that the supernal comes to the lower, is the aspect of the revelation of the supernal delight below,

And the order of service is — "First the journey from below to above"

(the first Shabbat)

and afterwards the drawing down from above to below"⁵¹

(the second Shabbat)

And the second aspect of Shabbos is in the manner and likeness of the revelation of the future — "when there will shine the light and revelation of the essence of the blessed Ein Sof, which is beyond the order of hierarchical descent,

And then all flesh will come to bow down.

a drawing down from above to below"⁵²,

down to the world of Asiyah itself,

"because it is equal and makes equal etc. and there is no division in it of above and below etc., therefore the revelation will also be in Asiyah itself"⁵³,

And on the contrary — the main reward is specifically for souls in bodies⁵⁴,

Just as all the revelations of the future to come are specifically in this physical world,

(50

(51

(52

(53

(54

To take a blessing from,

Section 73 and onward.

Take in Beshalach there.

Likkutei Torah, Berachah there,

Likkutei Torah, Behar 42,

2 and onward.

there,

And in many places.

Since the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms⁵⁵,

specifically in the lowest of the low⁵⁶.

And now we come to explain the matter of the two Shabbasos — in relation to Chanukah:

The essence of Chanukah is — to illuminate the darkness,

therefore,

the lighting of the Chanukah candle is "from sunset"⁵²,

that is,

Specifically in a state of darkness,

And nevertheless,

They illuminate the darkness.

And this matter is by means of a most sublime revelation,

above the chain of descent — as it is written⁵⁸ "

(For You are my lamp, Hashem⁵⁹)

and Hashem will light up my darkness":

"My lamp is Hashem" refers to the Name Havayah of Zeir Anpin, which is in the manner of the chain of descent,

The name Havayah that brings the worlds into existence, etc.

And above that — "And Havayah will light up my darkness,"

Which refers to the name Havayah above that is above the order of the chain of descent,

That shines and is revealed on Chanukah,

And through it, the matter of "He will light up my darkness" is accomplished.

However,

In the revelation of "And Havayah will light up my darkness"

(above the order of the chain of descent)

As for the matter — there are two matters⁶⁰:

Shabbos Parshas Miketz,

this is Chanukah

the innovation in the matter of light,

that it can illuminate even the darkness,

and the advantage of light over darkness⁶².

The innovation in the matter of darkness,

that it becomes a vessel fit and worthy for the light to be revealed within it.

And the innovation in the matter of darkness is from a level higher than the innovation in the matter of light⁶³ — for: the innovation in light is connected with the definition of light,

except that the light is unlimited,

whereas the innovation in darkness — is drawn from a place that is not defined by the definition of light*⁶.

An example of this — in the service of man:

Talmud

(intellect)

And deed — they are analogous to light and darkness: intellect,

the highest power in man — that is his light⁶⁵,

And deed,

the lowest power in man,

that is his darkness⁶⁶.

And the elevation that is made in Talmud

(light)

by means of it being drawn and leads to deed

(darkness)

— in⁶⁷ matters:

the virtue of Talmud,

"Talmud

לקו־ש ח״ו ן 3ו ואילו)

And on Chanukah it is emphasized that the halacha is like Beis Hillel

(Bar-t d"Chanukah".

As above note 6)

— since Chanukah is specifically connected with the lower realm,

Inside

(And see also Likkutei Sichos, Chama, p. 245 and onward,

and in the references there)

Great is that which brings to action"⁶⁷,

That is,

that the extension into action is the touchstone that the Talmud is proper,

until the manner of greatness,

"Great Talmud"⁶⁸,

the virtue of action

(not because it validates the Talmud,

but rather)

In and of itself,

that action is on a higher level than the virtue of Talmud study

(therefore, in the future, it will be "a great deed"⁶⁹)

And when the Talmud leads to action — a new matter is created

(above the virtue of Talmud study,

including the greatness of the Talmud that leads to action)

And regarding our matter — it must be said,

that these two levels are

(in particular)

in the two Shabbasos of Chanukah:

On the first Shabbas of Chanukah, the innovation in the matter of light is emphasized,

that it has the ability to illuminate even the darkness,

And on the second Shabbas of Chanukah, the innovation in the matter of "the darkness"^1, is emphasized,

from the aspect of the level that is beyond the category of light — corresponding to the general distinction of "two Shabbasos",

That the first Shabbos is the matter of the ascent from Mamacha to Sovev,

the light of the unlimited,

And the second Shabbos is the matter of the ascent to a level that is above the category of Mamacha and Sovev,

above the definitions of bounded and unbounded.

And behold,

The aforementioned difference between the two Shabbasos of Chanukah is expressed in the two Haftoros^2, of the two Shabbasos,

"In the Shabbos

4 and 2

Sefer HaSichos - 5747

First in the candles of Zechari/ and in the second, in the candles of Shlomo:

In the candles of Zechari, it discusses the Menorah as it is in perfect completeness,

as it stands in its place in the Beis HaMikdash and shines, etc.,

That is, the main innovation is in the matter of the light^3,.

But in the candles of Shlomo,

it discusses only the making of the Menorah,

Even before its kindling, etc.,

That is, the main innovation is in the matter of "darkness".

In the actual making of the Temple vessels,

that one takes a physical object,

"They shall take for Me

(for My name)

a contribution.

"Gold and silver and copper"^4,,

And they make from it a menorah,

Even before its lighting

(And so too regarding the making of the other vessels of the Temple even before the inauguration of the Temple)

— the lower becomes

(the place of darkness)

a vessel^5, fit and prepared for the revelation of G‑dliness.

And accordingly, it is understood that the order of the Haftarot,

That on the first Shabbat of Chanukah,

and on the second

"Because once they decreed persecution upon Israel that they should not read from the Torah,

and they read from the Prophets [portions] related to the [Torah] portion.

And afterward, when the decree was annulled and they returned to reading the Torah,

they instituted that one should read from the Prophets [a portion] related to the [Torah] portion"

(Shulchan Aruch HaRav Orach Chaim beginning of section 284)

That is,

that through this is added the matter of reading in the Prophet,

the advantage of light over darkness.

In Nerot Shlomo,

it is in the manner of “ascending in holiness” — meaning,

that the innovation concerning darkness is from a higher level than the innovation concerning light,

a level that is above even the category of light,

As above.

Explanation of the lesson and instruction in man's service — regarding the dissemination of Torah and Judaism and the wellsprings outward:

The concept of the Chanukah lights is ~ to illuminate "outside the entrance of his house"⁵,

That is the entirety of the concept of disseminating Torah and Judaism, including spreading the wellsprings outward,

That the light of "A mitzvah is a candle and Torah is light"⁶,

Even to the light of the innermost aspect of Torah,

"oil",

It will also penetrate into the "outside".

And specifically — two matters:

The innovation regarding the light,

that from the intensity of the light it can also illuminate the "outside",

The innovation regarding the darkness,

that it becomes a fitting and suitable vessel for the revelation of the light

(Even before the actual revelation of the light)

From the aspect of a level above even the category of light.

And in simple terms - regarding actual service:

When one kindles the "candle of G‑d is the soul of man"^8, of the Jew who is in the place of "outside",

And until "when you kindle the lamps",

"that the flame rises by itself",

until it becomes in the aspect of "a wholly golden menorah"

(In practice and openly)

Then the quality of the light is emphasized,

the advantage of the light, etc.

However,

When one approaches a Jew who is in a place of "outside",

and says to him: Hear now,

Shabbos Parshas Miketz,

and Chanukah

5 and 2

You are a Jew and I am a Jew,

Come and let us talk etc. — after all,

Although this action is only the making and preparation of the vessel alone

(making of the menorah,

even before its lighting)

There is in this a deep matter — the innovation in the place of darkness

(that [he] becomes a fit vessel etc.)

From the aspect of the level that is above the category of light,

The very essence of the existence of Yisrael, of which it is said "They preceded the Torah, which is light".

And to note:

It is clear that after preparing the vessel, they ultimately cause his soul to shine with "A mitzvah is a lamp and the Torah is light",

Then,

There is also revealed the advantage of the light, etc. — just as after the making of the vessels of the Temple,

Then,

"And all the work was completed,"

until,

and they inaugurated the house of G-d

"And since "the Torah is eternal,"

surely this is also the case regarding the spiritual Temple in the heart of every Jew;

But the emphasized novelty in the haftarah of the second Shabbat of Chanukah is — that it does not yet speak about the continuation "And all the work was completed,"

The inauguration of the Holy Temple, etc.,

But rather,

Regarding the actual making of

(preparation)

the vessels,

beginning with "And Chiram made the basins, etc.,"

all the details of the vessels that Chiram made,

from the most zealous of the tribes"

And not only from "gold,"

but also

from "copper,"

the lowest level" among the three types of gold, silver, and copper⁴•

(but,

that regarding the kindling of the Menorah, the matter of "the lamps" specifically applies)

— now, in this very thing is emphasized the most sublime concept,

that the existence of the lower

(Darkness)

The body itself becomes a fit and qualified vessel to be a dwelling for His Essence, may He be blessed.

And may it be His will that each and every one utilize the most sublime revelations of Chanukah,

and especially on Shabbos Chanukah,

and in this itself, on the second Shabbos of Chanukah

(as above at length)

In order to add in all matters of the service of Chanukah in these final moments,

And moreover, and this is the main point — that we stand at the conclusion and seal of the second Shabbat of Chanukah,

after midday,

which already relates also to the time after Shabbat⁸⁵,

one must continue all these matters also after leaving the second Shabbat of Chanukah into the weekdays⁸⁶,

for,

all matters of Chanukah are in an eternal manner,

they are never nullified forever⁸⁷.

And simply — that after all the work and toil in the Chanukah campaigns,

which,

according to the reports received from all places,

the work was.

as required.⁸⁸,

and likewise

6 and 2

Sefer HaSichos - 5747

There was also very great success,

beyond what was estimated — indeed,

not only is it impossible to be satisfied with this and go to "sleep."

But moreover,

that the continuation of the activity to illuminate the outside through "a mitzvah is a lamp and the Torah is light,"

must be in a manner of "continually increasing" also regarding the activities of the days of Chanukah,

since,

it is impossible that after the elevation and perfection of the days of Chanukah there should be a state of decline, G‑d forbid,

but on the contrary — "we ascend in holiness",

and likewise regarding the greatness of success in a manner above nature,

like the miracles and wonders etc. in those days at this time — that this success continues even after the days of Chanukah,

and on the contrary,

in the manner of "we ascend in holiness".

and the main thing is the deed⁸ — to add with greater strength and vigor in spreading Torah and Judaism and the wellsprings outward,

Starting with the ten well-known campaigns that include all matters of Torah and its mitzvos,

Including and especially — the establishment of Chabad Houses,

Houses of Torah, prayer, and acts of kindness,

In every location,

And in every Jewish home — to make it a house of Torah, prayer, and acts of kindness — by each and every Jew,

"The small with the great"⁰*,

(As discussed at length during the days of Chanukah)

And through this, they hasten and expedite the fulfillment of the prophecy, "And the L‑rd will light up my darkness," in actuality and openly — the nullification of the darkness of the exile,

and on the contrary,

"The night will shine like the day,"

since "And the L‑rd will be your eternal light."

And from these days of Chanukah they come — immediately and at once,

in the blink of an eye — to the inauguration of the third Holy Temple,

which "is built and perfected, it will be revealed and come from heaven,

as it is stated⁴ "The Sanctuary, O L‑rd, [which] Your hands established." "

(Even on the day of Shabbos)

And then will be the completion of the matter of 'to thank and praise Your great name',

in the 'Great House' in its truth and completeness

("Great will be the honor of this latter house more than the former"^,9)

by means of 'a great congregation'⁸

"with our young and our old etc., with our sons and our daughters"

The perfection of the people,

and "their silver and their gold with them"¹⁰⁰,

including spiritual silver and gold,

love and awe¹⁰¹,

the totality of all 248 positive commandments and 365 negative commandments¹⁰²,

the perfection of the Torah and its commandments,

And in such a manner — "they will return here"⁹⁸,

to our holy land,

The completeness of the Land,

The inclusive completeness — "The L-rd your G-d will expand your border^,",

So it will be for us — in actual fact,

Below ten handbreadths,

Speedily, in our days, literally,

In our own time.

Sefer HaSichos - 5747