English translation — משיחות ש״ס צו, שבת הגדול ה׳תשמ״ח

1.

Regarding the matter of Shabbos HaGadol there is a complete siman in Shulchan Aruch¹ of the Beis Yosef² —.

The Shabbos before Pesach is called Shabbos HaGadol because of the miracle that occurred in [בר׳].

And more specifically in the Shulchan Aruch of our Rebbe the Elder³ —,

The Shabbos before Pesach is called Shabbos HaGadol because a great miracle occurred on it",

And he continues to explain♦ the content of the,

great miracle",

as follows.

B.

In explanation of its content, the

great miracle⁴ — writes our Rebbe the Alter Rebbe:

Sefer HaSichos - HaMoshiach

"The Passover of Egypt was taken from the tenth of the month.

.

"And that day was Shabbat.

.

And when Israel took their Passover lambs on that Shabbat,

the firstborn of Egypt gathered to Israel and asked them why they were doing this,

They said to them: It is a Passover sacrifice to the Lord who will kill the firstborn of Egypt,

Their firstborn went to their fathers and to Pharaoh to ask them to send Israel, but they did not want to,

And the firstborn made war with them and killed many of them,

And this is what is said: 'Who smote Egypt through their firstborn.'

And they established this miracle as a remembrance for generations on Shabbat,

and called it Shabbat HaGadol*.

And one must understand:

The request of the firstborn of Egypt from Pharaoh to send Israel out of Egypt,

even to making war with Pharaoh because of his refusal to fulfill their request — is natural,

since,

after they saw that Moses' warnings regarding all nine plagues were fulfilled in practice,

they were confident that his warning about the plague of the firstborn would also be fulfilled,

and therefore,

The concept of "to strike the firstborn,"

Egypt with their firstborns* is a natural outcome,

and not a matter of miracle,

and therefore it is not a "great miracle"?!

2)

This miracle,

at first glance,

is not connected with

(the redemption of)

Israel"■,

that they did not

change occurred as a result of the miracle of 'smiting the Egyptian firstborns' — because:

Regarding the nullification of Egyptian bondage — indeed,

"On Rosh Hashanah the servitude of our forefathers in Egypt ceased'׳ ■,

a few months before the miracle of 'smiting the Egyptian firstborns'.

And regarding the exodus from Egypt — indeed,

Also the miracle of “smiting the Egyptians with their firstborn” did not help that Pharaoh would send them out of Egypt,

and they had to wait until the Plague of the Firstborn.

And since this too is an aspect

(apparently)

that pertains to Egypt among themselves

(Egypt and their firstborn)

— what reason did they see to establish this miracle “as a remembrance for generations” on the Shabbat before Passover every year,

and moreover,

but that they made it the essential humble in the Shabbat before Passover,

to such an extent,

that because of this the entire Shabbat is called¹■ — "Shabbat HaGadol*?!"

3.

And one can explain this (as follows):

Among the main aspects of the Exodus from Egypt — including and especially as it becomes the root for all the redemptions,

until the true and complete redemption through our righteous Mashiach,

"As in the days when you left the land of Egypt, I will show him wonders.⁴■ — the nullification and removal of evil,

That is,

Not only are Israel redeemed from Egypt,

but moreover

that the portion etc.,

Shabbat HaGadol

This,

that also the nullification and removal of Egypt⁵' was done,

as and similar to what is stated about the future redemption —,

I will remove the spirit of impurity from the land*•'.

Moreover —,

The darkness transforms into light*⁸',

,

Night•' shall shine as day••¹,

That,

Through which the intention to make for Him, blessed be He, a dwelling place in the lower worlds is completed,

That is,

that also the existence of G‑d,

lower ones",

a lower that has nothing beneath it •

(the land of Egypt,

,

nakedness of the land'\")

,

became a dwelling place for Him, may He be blessed.

4.

And this completeness

(nullification and removal of evil,

until,

the transformation of darkness into light*)

— began in it,

a great plague* of the firstborn in Egypt*":

the innovation in,

The great miracle* of,

'Who smote Egypt through their firstborn'*,

is — the striking of Egypt

(,

who smote Egypt*)

by the firstborn of Egypt

(,

through their firstborn*)

themselves,

that is,

Not only that

Egypt* does not oppose their redemption

Sefer HaSichot - 5748

Also simply,

its meaning,

conduct above nature,

Suspension of nature,

which,

the existence and nature of the world cannot impede this conduct.

However,

"Great miracle"

(Greatness in the matter of the miracle)

It is — not in the manner of a suspension of nature,

but rather,

in a manner that penetrates the very reality and nature of the world",

which,

instead of being a "world• from the word concealment²,

and in the very world it was "the lowest level, than which there is no lower, in the aspect of hiding His light, may He be blessed•■²,

the land of Egypt,

,

the nakedness of the land",

until "the firstborn of Egypt•

(The ultimate force of idolatry)

— nature itself changes"² in such a way that "the firstborn of Egypt•

(The force of idolatry)

fight with Pharaoh and Egypt for the redemption of

2: The "it should be reversed" and Purim

(a)

Esther's request becomes a crown,

(0 And only regarding the speech of Achashverosh to Mordechai and Esther,

■And you may do to the Jews as seems good to you

(Esther 8,

,

In contrast, the 'it should be reversed' of 'to smite the gentiles, their enemies'

(a)

It was done by the gentiles themselves

(since the Children of Israel did not ask them for a candle)

,

(b)

And they themselves actually

(not only by their speech and the like)

that is, they killed the gentiles.

Based on this, it is understood that also the 'great miracle' of 'He struck Egypt in their firstborn' is related to Israel,

And in two ways —

(a)

Regarding the cause through which the 'great miracle' came,

(b)

And regarding the result that came about as a consequence of the

great miracle:

Regarding the cause through which the 'great miracle' came — the action of Israel in taking the Paschal lamb,

as the simple occurrence of the miracle,

That when Yisrael took their Pesach-offerings.

.

The firstborn of Egypt gathered near Yisrael and asked them, etc.

And as a result, matters developed until 'the firstborn made war with them and killed many of them.'

.

To smite Mitzrayim with their firstborn.

That is to say,

When Bnei Yisrael do their part in the preparations for Yetzias Mitzrayim,

And in a revealed manner also in the eyes of the nations of the world,

then they act automatically²²

Parshas Tzav,

of the great year

and 36

the completion of clarification in the world,

that the firstborn of Egypt• will fight with Pharaoh and Egypt for the redemption of Israel

(it is turned from darkness to light)

.

And regarding the result that came about as a consequence of the great miracle — as mentioned above that through¹⁴ the nullification and removal of idolatry until the transformation of darkness into light,

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

like.

The ultimate perfection.

.

Of the days of Mashiach.

.

The revelation of the Ohr Ein Sof in this physical world**³.

Based on this, we can also explain what they 'established this miracle as a remembrance for generations on Shabbat and called it Shabbat HaGadol:'

The concept of Shabbat — that.

from it all days are blessed

all the days of the week,

that is, the six weekdays,

And this is the Shabbat that follows them,

which,

aside from the blessing that it has from the mitzvah itself,

it is also blessed from the preceding Shabbat day.

And to this,

the Shabbat before Pesach• — from which the holiday of Pesach is blessed,

including also in the fixed calendar of this year when the first day of Pesach falls on Shabbat,

that it is blessed from the preceding Shabbat,

.

The Shabbat before Passover.

And based on this, we can say that the name,

Shabbat HaGadol

(and not.

Shabbat of the great miracle)

emphasizes

(not the greatness of the miracle,

But)

the greatness of the Shabbat before Passover

(that,

they call it Shabbat HaGadol•)

regarding Passover

(— therefore,

in its power to bless Passover)

.

His name and place are revealed to all,

also to the firstborn of teachers,

and thus enough,

Shamshar Shalom.

Why are they oppressing thus■,

They replied openly —.

It is the Passover sacrifice to G-d■, that they slaughter with foreign blows-.

Sefer HaSichos - 5748

And in another style: the action of.

Shabbat HaGadol* is not only in the aspect of,

also the greatness* of 'Who smote Egypt through their firstborn*'

(in relation to the clarification and transformation of Egypt)

,

but also ⁴¹ the drawing down of greatness from the preceding Shabbat

(and bless)

of Passover•,

that all the details of the service of Israel regarding Pesach should be in a manner of greatness,

through which the totality of the redemption of Pesach is made in a manner of greatness

("a great miracle")

.

And we should add,

that in "Shabbat HaGadol" are included two matters — the greatness of "a great miracle",

and the greatness regarding Pesach,

because:

The day of Shabbos is connected with the reality of the world

(the seven days of creation)

.

The perfection of creation.

And behold,

the perfection of creation in its truth is — when the true reality of all matters of creation is revealed,

even to the most lowly matters,

that they also become a dwelling place for Him, blessed be He, of the nature that darkness becomes light — the content of "the great light".

"He struck Egypt in their firstborn"⁴¹.

And in addition to this,

Shabbat also indicates the perfection of the redemption —.

the psalm 'A song for the Shabbat day',

for a day that is entirely Shabbat and rest for the life

of the worlds,"

And this concept is most emphasized in 'Shabbat HaGadol',

greatness

(perfection)

in the matter of redemption

(Shabbat)

.

And we must connect all the above with the weekly Torah portion — Parshat Tzav:

.

Tzav indicates the matter of alacrity — 'There is no tzav except an expression of urging,

immediately and for generations.'"

And the connection to the matter of Passover

(the Shabbat before Passover)

— that also in it the matter of alacrity is emphasized,

as it is written".

And you shall eat it in haste

(.

an expression of hurry" and speed""⁵)

Pesach is for",

.

after the name of the skipping and jumping*⁵⁰,

that is,

not just ordinary speed,

but more than that,

that the speed itself is

(also)

In a manner of skipping and leaping.

And based on this, the connection and relevance of

Shabbos HaGadol to Parashas Tzav — since in Parashas Tzav as well, the content of elevation and addition

(greatness)

in matters of alacrity

(as on the Shabbos before Pesach,

Shabbos HaGadol)

,

that besides the speed

(skipping■ and leaping)

that Pesach, the mitzvah,

has added to it even more in the matter of alacrity than the Shabbos before

(and blesses)

the Pesach,

in which

(in a fixed manner in the manner of-

One begins to clarify 5635.

and Lod)

,

And the addition of greatness is in a manner above the counting of the number,

and to — completely.

Shem Tzav,

Shabbat you shall magnify

at the time of this year)

We read Parshat Tzav,

,

There is no tzav except an expression of urging'?

And further in continuation of the above:

At the beginning of Parshat Tzav it says,"

A perpetual fire shall be burning on the altar, it shall not go out."

And the teaching of the Maggid of the Alter Rebbe is known in explanation,

'It shall not go out' — that through the fire of holiness, they extinguish the 'not',

that is,

the nullification of the undesirable matters,

and until HaShem transforms the no to yes",

that is,

transformation of darkness into light,

the content of the Hei,

a great saying of the Daled,

to the plague of the firstborn of Egypt.

8.

And an additional matter in Parshas Tzav — connected with the completion of creation and the completeness of the redemption:

In Parshas Tzav, it is recounted at length and in detail about the seven days of inauguration.

And it is explained in Chassidic discourses that during the seven days of inauguration, a filling and completion was made

(,

inauguration")

in the seven days of Creation

(after the blemish and deficiency caused by the sin of the Tree of Knowledge, etc.)

,

That is,

the perfection of creation,

including also the dominion

Sefer HaSichos - 5748

of Torah",

in which is hinted the matter of the marriage of the future to come — revelation of the innerness of the return

(in addition to what was revealed in "the day of his wedding, this is the giving of the Torah'" — the revealed aspect of Torah)

of the future to come."

Based on the above, we can explain the lesson and instruction

("and the living shall take it to heart")

from 'Shabbat HaGadol' regarding practical action,

in clear and lucid language,

"like a table set and ready to eat before a person,

to every Jew,

men, women, and children²⁰,

and together with this — each according to their own matter:

As we stand on 'the Shabbat before Passover

(which we call Shabbat HaGadol — we must bring into effect,

greatness in all matters of Passover that are blessed from this Shabbat,

that is,

in addition to the involvement

of Parshat Tzav,

the praise of the Great

and Judaism,

and take,

to take matters of Torah and mitzvot in greater quantity and depth,

and the details of matters regarding the offering of the Paschal lamb —.

Roasted over fire, its head with its legs and its inner parts,"

so that all details of his powers,

from the highest level

(intellect)

,

down to the lowest levels

(action)

,

they become full.

Pesach sacrifice to Hashem

permeated with the fire of holiness,

.

The love of G-d like a burning fire in his heart like flames of fire etc.,

that burns and blazes within his entire being."

And furthermore, the main point — that they publicly declare before everyone

(even before the eyes of the nations)

that they stand ready to offer the Paschal lamb in actual practice in the Third Beit HaMikdash,

since immediately and at once they will leave the exile

(Egypt,

the root of all exiles,

until the exile)

this last one, to the true and complete redemption through Mashiach Tzidkeinu.

And when Israel does their service in the matters of Passover — then it will happen automatically,

He struck Egypt in their firstborn

(.

"as in the days of your leaving the land of Egypt")

,

That is,

Not only does the existence of the world not oppose the redemption,

but on the contrary,

the very existence of the world,

even to the extent of the world's reality

(.

Firstborn

And we must add and emphasize a special matter to be done before Passover — on Erev Pesach:

Sefer HaSichos - T'mimim

Erev Pesach is the birthday of the Rambam, of blessed memory.

And in continuation of the above-mentioned regarding the proposal concerning the conduct on the birthday of each and every Jew,

accepting good resolutions to increase in matters of Judaism,

Torah and its commandments,

through a farbrengen of joy — then,

all the more so that this conduct should be

(and moreover — with greater vigor and strength)

on the birthdays of tzaddikim and Nesi'im of Israel,

including also — the birthday of the Rambam on Erev Pesach,

when "his mazal prevails."

And therefore,

we must utilize this auspicious day — when his mazal prevails — through "holy commotion" in every place,

to increase even more in all matters of Judaism,

Torah and its mitzvos.

including and especially — regarding the study of the Torah of the Rambam

(in addition to the other Torah lessons)

,

by means of organizing

community assemblies• at the possible time

(on the eve of Passover itself,

or on the nearby days — according to the conditions of the place etc.)

.

And we should add and note that the birthday of the Rambam on Erev Pesach

(and after midnight)

hints at his connection

(evening and preparation)

to the matter of the redemption

(Passover)

,

ingathering of the exiles — because,

the main work of the Rambam,

"Mishneh

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