English translation — משיחות ש״פ בא, ח׳ שבט ה׳תשמ״ז

Regarding the connection of this Shabbos,

Parshas Bo, 8 Shevat,

To the yahrtzeit of the Tenth of Shevat — several details:

The essence of the matter of Shabbos — "from it are blessed all the days",

the drawing down of blessing to all the days of the week,

including and especially — the yahrtzeit of the Tenth of Shevat.

And in particular, that the yahrtzeit occurs at the beginning of the week

(on Monday)

In the days called "Batar Shabta"²,

Motzai Shabbos³,

which,

In these days the drawing down of blessing from the Shabbat day is emphasized more than from the days that follow,

"Kami Shabta"

(of the following Shabbat)

While they too receive the continuation of the blessing from the preceding Shabbos day.

The weekly Torah portion,

Shabbos Parshas Bo — for the first passing was on Shabbos Kodesh Parshas Bo*.

The determination of Shabbos Parshas Bo on the eighth of Shevat³ — within three days of the tenth of Shevat,

which,

Three days are considered

(in several matters)

as one point⁶.

Therefore,

Thus, this is the appropriate time to reflect on the matter of the day of the hillula — the day on which "all his deeds, Torah, and service that he served all the days of his life.

is revealed and shines in a manner of revelation from above to below.

And He performs salvations in the midst of the earth"⁵,

Including — the connection and relevance of the day of the yahrtzeit to Shabbat Parshat Bo,

in order to derive the conclusion and instruction regarding actual service,

"When we go in the straight path which He has taught us from His ways and we walk in His paths, miracles'

("’.

The inner and essential point of “his service which he served” - is explained in his Torah

("Torah Or” Y,

And in particular, the innermost dimension of the Torah,

in which the matter of light and revelation is more emphasized)

And especially — in his Torah discourse related to the day of the hillula,

the maamar and the continuation that he gave to be studied in public on the day of the hillula of the Tenth of Shevat — "I came to my garden, my sister, my bride".

Vayechi

(see above p. 255 and onward: 263 and onward—)

- also regarding the Joseph of our generation)

Sefer HaSichos - 5747

And the content of the humble one:

"I have come into my garden, my sister, my bride.

to my garden, to my orchard,

to the place that was My principal [dwelling] from the beginning,

that the essence of the Shechinah was in the lower realms"¹⁰,

Which,

in this matter is expressed the entirety of our deeds and our service throughout the entire time of the exile,

and particularly at the end of the time of exile — to fulfill and complete the ultimate intent of the creation and coming-into-being of the worlds,

that the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower worlds."

In a more elevated manner than was at the beginning of creation — "These are the generations of Perez"¹²

(Until "Yishai begot David",

David Melech HaMoshiach)

Above these⁸ are the generations of the heavens and the earth when they were created¹⁵,

And simply — that there is no further possibility for the matter of sin

(even from the language of deficiency¹⁰,

and certainly sin in its simple sense)

since 'the spirit of impurity I will remove from the land'¹¹,

but rather,

ascent 'from strength to strength' in holiness itself,

in ascent after ascent,

until Ein Sof¹.

And he continues to explain,

that this work is done by the men of the army,

through whom the victory of the war is achieved

("the war of the House of David")

which,

For this purpose, [he] "wastes"

(the king)

all the treasures

the treasures of the precious ark, gathered and collected over many years from generation to generation

(including also what his ancestors the kings treasured²⁰)

and which he never used for any purpose,

and is hidden and sealed from the eye of any observer,

Now, during the time of waging war, he spends all the treasures, etc."¹⁴ — in order to conclude the victory of the war,

the coming of David, the anointed king,

that then,

the entire world will be a dwelling place for Him, blessed be He, in the lower realms.

That is to say,

the main and inner point of the work of the Baal HaHillula²² is — to conclude and complete the work of making a dwelling place for Him, blessed be He, in the lower realms,

— through our deeds and our service, namely the people of the generation

("the Nasi is everything"²³)

the seventh generation

("all sevenths are beloved"²⁴)

the last generation of the exile,

and consequently,

the first generation of the Redemption,

and particularly after he "drew down for us"²⁵ the wellsprings of the teachings of Chassidus

Shas comes,

8th Shevat

In the manner of "He explained the Torah"²⁶,

including "in seventy languages"²⁷,

Torah for squandering all treasures,

completeness of the tasting

("Those who taste it merit life"²⁸)

of the revelation of the inner dimension of the Torah in the future

("Let him kiss me with the kisses of his mouth"²⁸)

In the sixth millennium, after midnight —

according to the words of the Baal HaHilula — "Stand ready, all of you""³,

to finish the "polishing of the buttons"³¹,

to be prepared to receive our righteous Mashiach³².

And more specifically,

Behold,

the purpose and goal of this service,

and consequently,

also the manner of its performance — is the matter of unity³³:

The content of 'a dwelling for Him, blessed be He, in the lower realms' is — that the existence of the entire world is nothing but a dwelling for Him, blessed be He,

like the dwelling in which the inhabitant reveals all of His essence"³,

That is,

the ultimate purpose of unity with His Essence and Being, blessed be He,

And in the language of the verse³⁵ — "And Hashem will be King over all the earth; on that day Hashem will be One and His Name will be One."

And this matter is accomplished through the service in the concept of unity — beginning from the unity of the Jewish people,

love of Israel and unity of Israel,

until the manner of "and he encamped"³,

in the singular,

"as one man with one heart"³⁷,

for then,

love of Israel and unity of Israel are the "vessel" for the indwelling of the Shechinah,

as it is written³⁸ "Bless us, our Father, all of us as one, with the light of Your countenance,"

that through this is brought about the concept of "and I will dwell among them"³⁹,

"within each and every one"*,

and as a result — the effect of unity and the indwelling of the Divine Presence also in the entire world,

a dwelling place for Him, blessed be He, in the lower realms.

And emphasized also in the discourse of the day of the hilula — "I have come⁴ into My garden, My sister, My bride,"

that is,

that all of Israel are called "My sister, My bride,"

Singular form,

including also the emphasis on the love and unity of the Holy One, blessed be He, with the Congregation of Israel⁴²,

which is also connected with the love of Israel for one another

(loves what the beloved loves⁴³)

And this was the service of the baal hahillula:

Regarding the unity of Israel — as is known and publicized to all, how much he demanded and insisted and requested etc. about love of Israel and unity of Israel,

as explained in his many maamarim, sichos, and letters,

Sefer HaSichos - 5747

And regarding the effect of unity in the entire world — as emphasized in his work of spreading the wellsprings outward,

including and especially through "explaining the Torah,"

"in seventy languages,"

which,

aside from the effect regarding the Jewish people,

that even those who do not yet understand the holy tongue can learn and comprehend matters of Chassidus in the language of each nation,

there is also the effect regarding the entire world,

That matters of Chassidus are drawn and revealed also within the boundaries of the world,

Seventy languages of the nations of the world — the unity of 'springs' with 'outside',

And simply — that also the nations of the world can understand

(to a certain extent)

matters of the unity of Hashem

(aside from the action 'to empower all inhabitants of the world to accept the commandments that the children of Noah were commanded'⁴⁴)

which,

This is the preparation for the fulfillment of the prophecy⁴⁵ "Then I will turn to the nations a pure language, so that they all call upon the name of G‑d to serve Him with one accord,"

"And the entire world will be engaged only in knowing G‑d.

And they will attain knowledge of their Creator, etc."⁴⁶.

The above is also emphasized in the weekly Torah portion

(in which the passing occurred)

Parshas Bo — as the saying of the Alter Rebbe⁴⁷: "We must live with the times."

The content of the weekly portion is — the conclusion and end of the Egyptian exile.

(through the last plagues⁴⁸)

until the redemption of Israel

from Egypt,

"On that very day, all the legions of G-d⁴⁹ went out of the land of Egypt"⁵⁰,

"On that very day, G-d brought the children of Israel out of the land of Egypt by their legions"⁵¹,

Which,

This matter is also connected to the future redemption — "As in the days of your exodus from Egypt, I will show you wonders"⁵⁷.

Thus,

That in it is hinted the inner and essential point of the work of the Baal HaHillula — the conclusion and end of the exile,

Through our deeds and our service of each and every Jew,

"The hosts of God",

The men of valor who bring about the victory of the war⁵³

(As explained at length in the continuation of the hillula)

until the true and complete redemption,

"All the hosts of G‑d went out of the land of Egypt.

"by their hosts",

"As in the days of your going out of the land of Egypt, I will show him wonders",

which,

This matter is read in the Torah — in the blessing before and after⁵⁴ — on Shabbat Parashat Bo,

the day of the hillula for the first time

(And in this year —

"Arbeh" (increase) of the verse 'Sham Ben,'

the clarification from all aspects of BaN of ABi-a to be,

"May the Lord add to me another son",

from which comes the laughter and delight of Yitzchak,

by means of the humble one, the victory, etc.

(see at length Ohr HaTorah, our parshah, p. 249 and onward)

Shin-Gimmel comes,

Chet Sheget

the Shabbos from which the day of the hilula is blessed,

"after Shabbos",

within three days,

as above)

And in addition to this,

Also the concept of unity is emphasized in the weekly Torah portion⁵⁵:

In the verse⁵⁶ "with our youth and with our elders etc. with our sons and with our daughters",

That is,

Despite the differences

(according to the Torah)

among them,

Nevertheless,

they all unite "as one group"⁵,

as mentioned,

"Prepare your King"•⁵.

And the main point — regarding the matter of "the hosts of G-d":

The foundations upon which an "army" is built — an army in its simple sense,

that were derived from them,

from the true army,

the 'hosts of G-d' — they are:

discipline,

acceptance of the yoke,

that is,

fulfillment of the king's command and order without regard to one's own intellect and understanding, etc.

Moser Nefesh in its simple sense,

that is,

the willingness to sacrifice one’s life in order to save his friend — the ultimate perfection of the concept of unity

(and obviously — the negation of division and dispute,

since,

through division and dispute,

G‑d forbid,

Does the work of the enemy M.)

To such an extent,

That he risks and sacrifices his life to save others.

And as mentioned,

These two matters

Are the foundations upon which an army worthy of its name is built,

That succeeds in fulfilling its mission,

to protect the entire state,

including — the king of the state.

And its parallel in the allegory's inner meaning

(And on the contrary — its essence is in the allegory's inner meaning,

and from this it also descends into the allegory)

— "the armies of the L‑rd" — the foundation is:

the matter of self-nullification and acceptance of the yoke,

“The beginning, essence, and root of the service”⁶⁰,

The matter of unity,

“to unite as one”,

to the point of self-sacrifice for the benefit of another,

which,

through this, the “Hosts of G‑d” fulfill their role and mission in the world — to make for Him, blessed be He, a dwelling place in the lower realms,

including — protection of the King,

As it were,

And also the fulfillment of the desire and the desire ⁶¹ that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds,

"For the work⁶² of Your hands You long"⁶³.

Explanation of the matters:

It is explained in Torah Or⁶⁴ in the interpretation of the attribute “Hosts of the L-rd” — “Meaning, Hosts of the L-rd⁶⁵ is a construct form,

that ‘Hosts’ is attached to the Name Havayah,

but it is not a descriptive noun like ‘Havayah of Hosts.’

The analogy for this: when a person contemplates G‑d’s greatness through meditation and comprehension,

then

Sefer HaSichos - 5747

the comprehension is felt as an existence and thing,

but when he is utterly nullified in reality,

then he does not feel the comprehension or the nullification as an existence or a thing,

for he is completely nullified to the ultimate degree of nullification, without any feeling at all.

And therefore it is then called the Hosts of Hashem,

which are subordinate, attached, and included in the Name Hashem etc."⁶⁵.

And in the language of Kabbalah and Chassidut — that "the Name Hashem is Atzilut"⁶⁶,

and the Name Hashem is the Singular Name⁶⁷

(unlike the Name Elokim,

which is plural⁶⁸)

The world of unity.

That is to say,

that through total self-nullification,

he becomes united with the name Havayah,

"the Hosts of Havayah",

to the extent

that his entire existence is nothing but the existence of Divinity,

in the manner and likeness of the unity of the worlds — the World of Atzilut.

And accordingly, it is understood that in the matter of "Tzivos Hashem," the aspect of utter nullification is most emphasized,

and consequently,

there is also added, in the humble one, the aspect of unity,

since he has no independent existence,

but rather,

the existence of G-dliness,

"Tzivos Hashem,"

then he becomes utterly unified with all of Yisrael.

"They are all compatible, and they have one father"⁶⁰,

until "the individuals are as one" literally.

And from this it also extends regarding the matters of nullification and unity in the entire world — for,

As a result of the concept of "Hosts of G‑d" there later came about also the concept of "G‑d of Hosts"

(through Chana⁷³,

and subsequently through the son of Chana,

Shmuel")

There in itself,

connected with the victory of the war⁷³,

And its content — as explained in Torah Or,

that even in the worlds of Biyah "which are not at all G‑dly",

"the light of Ein Sof, blessed be He, will be clothed in them with ultimate unity as it is clothed in the vessels of Atzilut, to the extent that He and His effects are one,

so that the light of Ein Sof clothed in them is called by the name Tzevaot,

which is a descriptive name,

which itself is the aspect of the Tzevaot literally, as in the matter of "He and His effects are one" in Atzilut.

And not that they are separate in themselves, but rather they are nullified to Him,

Rather, He unites with them literally.⁷³

Shabbat Parshat Bo,

8 Shevat

And in simple letters — in a way that is understood even by a 'five-year-old studying Scripture'⁷⁴,

And even before that:

The beginning of the day is — "I thank You,"

total nullification,

for,

his entire existence

("I")

is nothing but

(the nullification and)

the thanks to the Holy One, blessed be He

("Modeh.

Lifanecha")

like the ultimate nullification of "the legions of G-d."

And afterward,

in the recitation of the morning blessings — the existence of man is emphasized

(starting with a small child)

his needs, etc.,

"clothes the naked" and the like,

Rather,

that he is permeated with the awareness that the Holy One, blessed be He, leads him and provides him with his needs, etc.,

(and not literally)

the concept of "Hashem of Hosts"

"That He, blessed be He, is one with the hosts.

"And they are not separate."

That is to say:

In reciting "Modeh Ani" — the entire existence of man is nothing but acknowledgment to the Holy One, blessed be He,

since,

even in the acknowledgment "that You have returned my soul to me,"

the emphasis is not on "my soul,"

But rather on 'that You restored in me',

that is,

devotion and absolute unity with Hashem,

until 'great is Your faith',

faith in [His] Essence and Being⁷⁵.

And this faith becomes the foundation for the service of the entire day — that even when one is aware of his own existence and needs etc.,

he should be permeated with self-nullification and [awareness of] the Holy One, blessed be He.

etc.]

— This is made by means of⁷⁶ the name Sha-dai which is on the outside of the mezuzah.

And to note from the continuation of the Zohar discourse there: "Marks on the entrance, the secret of My faithfulness,"

That perhaps it could be said,

that this matter specifically

(that even when the person and his house are in a state of existence, they are connected and united with G‑dliness,

and he is permeated with the faith that the Holy One, blessed be He, guards his house and all that is in it)

is.

The secret of faithfulness • — corresponding to the superiority of the name Tzeva‑os.

And one should add and connect all this with the portion of the parshah that pertains particularly to Shabbos — from the seventh until the end and conclusion of the parshah:

In the daily Chumash lesson, the mitzvah of tefillin is discussed — "And it shall be for a sign upon your hand and for a remembrance between your eyes"⁷⁶,

And the conclusion of the verse — "So that the Torah of Hashem may be in your mouth",

From this Chazal learned the greatness of the mitzvah of tefillin — "The entire Torah is juxtaposed to tefillin."

And the reason for this — because the content of the mitzvah of tefillin is the subjugation of the brain and the heart⁷⁸

(And it is not that this is

(only)

The intention of the commandment,

rather,

part of the fulfillment of the commandment⁷)

which,

In this matter depends the entirety of man's conduct in all matters.

And so,

that also in the measure of Chomesh of the Shabbos day, the concept of nullification and fixed time (Kavua) — enslavement of the mind and heart — is emphasized,

which,

through them is also effected the subjugation of all the limbs of man,

so that his entire existence is nullified to G‑d,

"the hosts of G‑d"⁸⁰,

and consequently,

there is thereby added also in the matter of unity,

as above.

And so too with regard to the action of unity through drawing G‑dliness into the world — for in the mitzvah of tefillin, the transformation of the object of the world

Sefer HaSichos - 5747

(Physical parchment from animal hide)

for a sacred object.⁸

And behold,

All of the above is emphasized even more in this year — due to the innovation⁸² within it compared to last year,

when even then the determination of Shabbos Parshas Bo was on the 8th of Shevat:

In this year, the concept of Shabbos is most emphasized — both because it is a Shemittah year,

"Shabbos LaHashem"⁸³,

And it is because the Yom Tov of Rosh Hashanah

(which includes all the days of the year⁸⁴)

falls on Shabbos.

And on the day of Shabbos, the concept of unity is emphasized:

With regard to the unity of Yisrael — "Vayakhel Moshe,"

"Aseh lecha kehilos gedolos vedrosh lifneihem."

So that future generations learn from you to gather congregations every Shabbos.

To teach and instruct Israel words of Torah etc."⁸⁵,

Until the unity of Torah scholars and simple people in matters of eating and drinking,

That he asks him.

And he eats according to the interpretation⁸,

And similarly regarding the Shemittah year,

״Shabbos unto Hashem,״,

״That also the farmers.

will awaken to seek Hashem"⁸⁷,

The unity

of the farmers with the sages,

therefore,

"From the end of seven years, in the festival of the Shemittah year.

Assemble the people etc."⁸⁸.

And regarding the effect of unity in the entire world — since the essence of the day of Shabbos is the ascent of the worlds to the level of G‑dliness that is above time etc.⁸⁹

(the definition of the world⁸⁹)

Through this, the perfection of the unity of the world with G‑dliness is achieved,

not only in the manner of the unity of the first day,

"one day"⁸⁹,

"that the Holy One, blessed be He, was alone in His world"⁸⁹

(that this unity is not in its completeness,

since "ten things were created on the first day",

and it can be said that also for this reason the verse states "Echad" and not "Yachid")

but even more than this — in a manner that is above the existence of the world⁸⁹,

until and like the ultimate perfection in the unity of the world with G‑dliness in the future,

"a day that is entirely Shabbat and rest for life everlasting"⁸⁹

("These are the generations of Peretz",

superior to "These are the generations of the heavens and the earth when they were created",

(as above, p. 42)

and analogous — in every Shabbos and Shabbos,

"A psalm, a song for the Shabbos day,

for the day that is entirely Shabbos and rest for the life of the worlds"⁸⁹.

And another matter in this year — it being a simple year:

Shabbos Parshas Bo,

8th of Shevat

Despite the fact that a leap year is called a "perfect year"⁸⁹,

because the number of days in it

(even if deficient — ShP"G)

is greater than the number of days in a simple year.

(even Solomon — His soul is at rest)

however, on the other hand,

there is also an advantage in a simple year over a leap year⁸⁹.

"The more it is spread out, etc., the more elevated it is,"

the matter of spread — a level above division into details,

through which the matter of unity is achieved.

In a leap year,

whose theme is the connection and comparison of the lunar year to the solar year — the deficiency of the lunar year relative to the solar year is emphasized,

therefore,

there is a need to connect and compare them in it.

However, in a simple year — the deficiency of the lunar year relative to the solar year is not mentioned.

And in more detail:

Regarding Israel — the connection and unity of the influencer

(sun)

and receiver

(moon)

in a manner that no deficiency was mentioned in the receiver""⁸⁹,

That is,

love of Israel and unity of Israel in complete perfection.

And regarding the world, its creation — it is known⁰¹ that the diminution of the moon

(And consequently — the deficiency of the lunar year relative to the solar year)

is the root of all undesirable matters, etc.,

and accordingly,

the connection and unity of moon and sun,

to the ultimate unity such that no deficiency is recalled

(simple year)

— indicates the perfection of the world in ultimate wholeness,

the nullification of all undesirable matters.

(The perfection of the unity of the world with G-dliness)

which is the perfection of the future to come,

And it can be said that this is analogous to the verse⁹¹• "And the light of the moon shall be like the light of the sun."

The days of rain,

that have in them

(also)

Undesirable humility — indeed,

In a regular year there is one less month than in a leap year⁹².

In a regular year — they enter from the month of Shevat to the month of Adar that is adjacent to Nisan

(without needing to wait

(for the work of)

an additional month,

as in a leap year)

That is,

that from the month of Shevat we come immediately and directly to “adjacent redemption to redemption”⁹³,

"Purim to Pesach"⁹⁴,

until the future redemption,

"As in the days of your exodus from the land of Egypt, I will show wonders."

And another special matter that pertains — with Divine Providence — to the tenth of Shevat of this year:

and so on)

Sefer HaMa'amarim Kuntrusim, Part 1, 192,

1ff.

And elsewhere.

Sefer HaSichos - 5747

On the tenth of Shevat this year — we conclude the study of the Rambam⁹⁵"⁹⁶

(And immediately — "we rush from beginning to completion"⁸"¹)

as divided into daily lessons,

According to the custom that has been accepted and spread throughout the Jewish diaspora⁹"¹,

which,

In this matter, the unity of Israel is emphasized — as the Rambam wrote in his introduction to his work that the purpose of the work is "that the Oral Torah be arranged in the mouth of all.

that all the laws be revealed to small and great".

And in this itself,

a special elevation in the conclusion of the Rambam this year

(on the tenth of Shevat)

— since

(with Divine Providence)

On this day, all types of Rambam learners unite — those who learn 3 chapters a day

("Mishneh Torah" — in the manner of Tashba"tz,

that "the simple custom is that everyone completes the Torah in one year""")

that they complete the third cycle"¹⁰¹,

and those who learn one chapter a day,

that conclude the first cycle¹׳¹⁰³,

and those who study the Book of Mitzvos,

including and especially women and children,

who also conclude the third cycle¹⁰⁴"

(parallel to the daily study regimen of three chapters a day)

And thus,

that on the Tenth of Shevat of this year, the unity of Israel is most emphasized — that all of Israel unite "as one" through the study of "the entire Oral Torah,"

the laws of the Torah,

true and complete unity,

since it is achieved through the study of the "Torah of truth" in its entirety³".

And through this, they hasten and bring even closer the true and complete redemption — through the absolute nullification of the cause of the exile

(the opposite of love of Israel⁴")

and particularly through the study of the laws⁵" of the Torah⁶",

"The word of Hashem, this is the law"⁷",

From this we also come to "the word of Hashem: this is the end."

The lesson from all the above — in practical terms:

We must increase with greater vigor and strength in all activities of Ahavas Yisrael and unity of Israel.

Beginning with the unity achieved through the study of Torah,

the equal lessons for every soul

(the concept of unity)

in Chumash, Tehillim, and Tanya,

As instituted by the Baal HaHillula,

And similarly, the Rambam study cycles and the like

(Aside from the regular studies for each individual in particular,

public studies, etc.)

Including and especially — the dissemination of the Torah,

And in a manner that it is permeated with the spreading of the wellsprings outward,

as instructed by the Baal HaHillula,

And until the action of unity in the entire world — "to compel all the inhabitants of the world to accept the commandments that were commanded to the descendants of Noah."

Shabbos Parshas Bo,

8 Shevat

And a special empowerment in all this — by means of accepting good resolutions in the gathering that takes place in the presence of many tens of Israel,

which,

"Each man shall help his fellow and to his brother he shall say, 'Be strong'¹¹⁰"

(until "Be strong, be strong, and let us be strengthened")

And in the manner of ״great is drinking that brings close״״׳,

And in particular — within the four cubits of the Baal HaHillula,

the Nasi of our generation,

who,

"the Nasi is everything".

And may it be His will that the very acceptance of good resolutions in matters of love of Israel and unity of Israel will effect and bring immediately the ״reward״״²׳ — the nullification of the cause of exile,

and consequently,

The nullification of the caused,

The exile.

And “As in the days of your exodus from the land of Egypt, I will show him wonders” — “On that very day, all the legions of Hashem left the land of Egypt,”

“The Omnipresent did not delay them even a blink of an eye”¹¹²,

And at the moment that they are about to read now in the Minchah prayer — “And it was when Pharaoh sent out the people”²²,

That is,

that Pharaoh

(exile)

He Himself sends and drives out Bnei Yisrael from the exile,

as it says earlier ¹²³ "For with a strong hand will he send them, and with a strong hand will he drive them from his land."

And especially since Bnei Yisrael want and desire,

request,

demand and cry out to Hashem¹¹⁵,

that their will is to leave the exile immediately and at once,

then surely "He will fulfill the desire of those who fear Him"¹²⁵,

and may it be His will.

"Children who have been exiled from their father's table"¹²⁶,

that is,

as it were,

the father's longing for the children¹²² and the children's longing for their father,

a very great longing —

And until the conclusion of the reading in the Minchah prayer — "And the children of Israel went out with a high hand"¹¹⁹,

namely,

that the exodus is already "with a high hand",

Since before that,

in the last days of the exile,

"For all the children of Israel there was light in their dwellings"¹²⁰,

And until they come to the continuation of the portion— "Then Moses and the children of Israel sang etc.""¹²¹,

"It does not say 'sang' but 'will sing'

(future tense)

from here [there is a source] for the resurrection of the dead, etc."¹²²,

The appointed drinks³² 'Awake and sing, you who dwell in dust,'

and the Baal HaHilula among them,

that 'Then Moses and the Children of Israel will sing' — the tenth song¹³³.

And all this — immediately and right away,

even before the month of Adar

("connecting redemption to redemption")

and even before the tenth of Shevat,

the true and complete redemption,

together with the threefold completeness,

completeness of the people, completeness of the Torah, and completeness of the Land — in actual deed,

below ten handbreadths,

speedily in our days, actually.

Sefer HaSichos - 5747