English translation — משיחות ש״פ ויקהל־פקודי, פ׳ החודש, מבה״ח ניסן ה׳תש״ג

Among the special virtues of this Shabbos day - its being a "propitious time" for the true and complete redemption through our righteous Moshiach.

And as an introduction - that faith and anticipation for the coming of Moshiach is in full force at all times,

"I await him every day that he will come",

and especially in the latter generations,

after it is already that "all the deadlines have passed"²,

and especially in our generation,

Asher,

According to all the signs in the words of our sages, this is the generation of the footsteps of Moshiach,

The last generation of exile and the first generation of redemption - surely there is an emphasis of faith and anticipation for the coming of Moshiach immediately and truly.

And in this itself, it is added even more in special auspicious times in which faith and anticipation for the coming of Moshiach are emphasized even more,

For example,

On this holy Shabbat,

In which the aspect of redemption is most emphasized³,

Both from the side of the weekly portion,

And this from the aspect of the time of year:

In the weekly portion - Vayakhel-Pekudei - which discusses the actual making and erection of the Mishkan⁴,

whose perfection is in 'the Sanctuary, O G‑d, which Your hands have established'⁵,

in the third Beis HaMikdash.

And it is alluded to also in the verse 'These are the accounts of the Mishkan, the Mishkan'*,

"twice,

hinting to the Temple that was

See Likkutei Sichos vol. 23, p. 394 and onward.

Mishkan in two destructions"⁶,

Like a "pledge" that returns to its owner in its entirety,

That is,

That the First Temple and the Second Temple

(and certainly the Mishkan that Moshe made,

for the work of Moshe's hands is eternal")

will be included in the Third Holy Temple*

(as they are all included in the command "And they shall make Me a sanctuary"•׳)

that will be revealed in the true and complete redemption.

And then will be the perfection of "And Moses assembled etc. all the congregation of the children of Israel" — "a great congregation shall return here"²׳,

and together with this,

"And you shall be gathered one by one, O children of Israel"³׳,

the perfection of each and every one of Israel,

as emphasized in the counting — the content of "Pe'kudei" — that each one is counted individually,

And up to the completion of the count of Bnei Yisrael,

the tenth count in the future redemption⁴.

And in the time of the year - the Shabbat when the month of Nisan is blessed,

and moreover,

that they read in it⁵ "This month is for you, etc."*

"the month⁷ of redemption"•

Double portion Vayakhel-Pekudei,

the portion of HaChodesh,

From MZH Nissan

on which Yisrael were redeemed from Egypt*? And "as in the days of your exodus from the land of Egypt, I will show him wonders"? That also the true and complete redemption will be in the month of Nissan,

as our Sages said² "In Nissan they were redeemed; in Nissan they are destined to be redeemed"²? including also that the redemption will be in the manner of "Nissan",

which has two letter Nuns,

which hints to "at the end* of miracles"⁴? And as hinted also in "I will show him wonders",

"Wonders" also regarding the miracles of the days of your exodus from Egypt⁵? And until our days²⁴ wonders²⁷.

And the connection and relevance of the weekly Torah portion to the time of the year is emphasized more in the explicit statement in the weekly portion

(in the class of Shabbos day)

that the erection of the Mishkan was on Rosh Chodesh Nissan - "And it was in the first month of the second year, on the first of the month"

(Rosh Chodesh Nissan)

"the Mishkan was erected"? And similarly regarding the Third Beis HaMikdash - as explained in the Haftorah recited on this Shabbos in its blessings and in public: "On the first day of the first month, etc., and you shall purify the Sanctuary"? The inauguration of the Third Beis HaMikdash.

And this can also be connected with the daily study

in the Rambam - end of Hilchos Kilayim and beginning of Hilchos Matanos Aniyim:

In addition to the fact that "Kilayim" and "Matanos Aniyim"

(Pe'ah and the like)

They are among the commandments dependent on Eretz Yisrael,

And their complete fulfillment will be in the true and complete Redemption - thus,

Also within the content of the matters explained at the end of the Laws of Kilayim and the beginning of the Laws of Matnot Aniyim, there is to explain a hint

(Based on the words of the Rambam: "Most of the laws of the Torah are only."

"to correct the opinions and to straighten all actions")

In connection and relation to the true and complete Redemption,

as follows.

And preliminarily, the connection and relationship between the laws of kilayim and the laws of gifts to the poor²:

It is explained elsewhere that there is a common point between kilayim and gifts to the poor - that a person's conduct must be in a way that he uses everything according to the laws of nature established by the Holy One, blessed be He,

Therefore, one should not mix two species that were created by the Holy One, blessed be He, in a manner of separation from one another,

This is the content of the prohibition of kilayim: not to mix two different species

(as will be explained later, section 4)

And similarly regarding gifts to the poor,

that he does not mix between

Sefer HaSichos - 5743

The money that G-d gave him for his livelihood and the livelihood of his household, and the money that was given to him as a deposit to be given to the poor.

But,

Since the conclusion of the laws of kilayim is about the permit of kilayim in the belt of the priestly garments like tzitzis

(as below, paragraph 3)

it stands to reason,

that the connection and relevance to the laws of gifts to the poor is also in a like manner,

That is,

(only)

regarding the matter of the prohibition of eruv,

but rather

(also)

regarding the matter of the permission of eruv

(as will be explained in section 6)

At the conclusion of the Laws of Mixed Species, the Rambam writes: "Kohanim who wore priestly garments not during the service,

even in the Temple,

are lashed because of the belt, which is a forbidden mixture,'

and it was only permitted to them during the service, which is a positive commandment like tzitzit""־.

And one must understand:

What is the rectification of the opinions that we learn from the conclusion and seal⁷־ of the Rambam's Laws of Mixed Species regarding the permission of forbidden mixtures in priestly garments?

("They were permitted in it.

at the time of performing a positive commandment, like tzitzis")

- and in particular, this halacha is the opposite of the content of the laws of kilayim regarding the prohibition of kilayim?!

Superficially, one could say that the intention of the Rambam is to conclude with something good - not with the prohibition of kilayim•⁵,

but with the permission of kilayim in the service in the priestly garments like tzitzis.

And to note that the place for explaining the details of the laws of the priestly garments is

(not in the laws of kilayim,

But)

In the laws of the Temple vessels,

Including also the sash that is made of linen.

Embroidered with wool\"/ therefore ״forbidden.

To wear it except during service\",

"because it is sha'atnez"׳"

(And likewise regarding the details of the laws of strings in tzitzis that were explained in the laws of tzitzis⁴²)

And in general, the matter of the permitted mixture of wool and linen in the belt of the priestly garments

(as we learn from that which is written in our parshah, Exodus 28:⁴ "And the belt of twisted fine linen and blue wool, etc.")

- we need to understand:

Regarding the reason for the prohibition of sha'atnez, Rabbeinu Bechayei⁴⁴ wrote that "all things created on earth, whether living or growing, have a power and constellation above, and each and every one was created according to its kind, for thus the King, may He be exalted, ordained in the act of Creation that each and every one should be according to its kind."

And one who crossbreeds or grafts two species, behold he changes and contradicts the act of Creation regarding which it is written there 'according to its kind,'

And he does the opposite of G‑d, who wished to distinguish between the species,

as if he shows himself that he thinks that the creations that the Holy One, blessed be He, created in His world are insufficient, and he wants to be clever and add there additional new species beyond all that the Life of the Worlds created.

And he continues to explain "In the manner of Kabbalah, in the secret

the weekly portion of Vayakhel-Pekudei,

the portion of HaChodesh,

from the great rabbi of Gissen

the commandment of mixed species (kilayim).

One who engenders offspring below, species within its species, causes peace above,

for the appointed classes complete their appointments as is proper in the lower world,

and one who engenders offspring below, a species that is not its own kind, causes the opposite of peace,

because he confuses the upper classes and nullifies them and uproots them from their appointments,

and this is the secret of the term kilayim, which is a term of prevention,

meaning the nullification of the classes.

Therefore, the mingling of wool and linen together is forbidden to us.

One who wears this garment below mixes the upper forces.

They were warned about this connection which is opposites in order to distance from the spirit of impurity and be sanctified with the holy spirit, etc."

And based on this, an explanation is required regarding the belt of the priestly garments:

What is the reason that the Torah permitted and commanded to specifically make a belt of shatnez - the service in the Temple must" be with girding a belt of shatnez,

which is a prohibited thing,

but rather that the prohibition in the thing is permitted at the time of the service in the Temple,

And immediately upon completion of the service, it reverts to being a forbidden thing due to kilayim; the kohen must remove it?!

Also, one must understand what is the reason that the permission of kilayim in priestly garments is established specifically in the belt:

"Belt" — it is a general and essential matter, and particularly in priestly garments,

because,

the significance of the priestly garments is that through them the service and worship to G‑d is performed.*/

And this is also the significance of the belt,

as it is stated in the Gemara:⁷* 'It girds the loins.'

Because it is said: "* Prepare to meet your G-d, Israel"

("From here that one must gird one's loins when praying"** / that is,

that the girding of the avnet of each individual, even on a weekday, indicates the preparation to serve his Creator,

And all the more so regarding the girding of the avnet of a Kohen for service in the Temple.

And since the avnet is a general concept that symbolizes and emphasizes the entirety of the preparation for the work and service to G‑d - how can it be that from all priestly garments, specifically the 'avnet' was chosen for the permission of kilayim,

that it should be made from a forbidden thing that was permitted for the need and at the time of the service,

and after the service it reverts to being forbidden kilayim?!

And what the Rambam wrote, 'that it is a positive commandment of tzitzis' - this is transferring the question to tzitzis.

And in particular, tzitzis — "the scripture equated and attached to it all the mitzvos, as it is said,"

as it is stated⁵: 'And you shall see it and remember all the mitzvos of Hashem'⁵¹,

that through seeing the tzitzis

(even without contemplation)

there is a remembrance of all the mitzvos,

because "the gematria of tzitzis is six hundred, plus eight threads and five knots, totaling 613"⁵¹,

and specifically the making of tzitzis is done in a manner that involves the prohibition of shatnez,

but it was permitted for the sake of the mitzvah⁵?!

Sefer HaSichos - 5750

And behold,

Rabbeinu Bechaye explains that "what was permitted regarding kilayim in tzitzis, also in the garments of the Kohanim, but only during the service,"

because all the colors that differ from one another are all included in the mitzvah of tzitzis.

And it goes without saying in the Beis HaMikdash during the service, that all the colors are included there, etc.'

And to note that it is explained in Chassidic discourses⁵⁴ that the mixture and inclusion in holiness is in the manner of "a mixture of its own kind,"

For in holiness, “everything is [a state of] self-nullification and submission to Him, may He be blessed.”

That is to say,

it does not mean that the distinction between Chesed and Gevurah is nullified;

rather,

they are not in opposition to one another,

but on the contrary,

they are in a manner of unity.

And in the manner of our sages’ statement⁵⁵ “He makes peace in His heights,

"Michael the prince of water and Gabriel the prince of fire and they do not extinguish each other" - that their nullification to the King only causes that they not extinguish each other,

but does not nullify the difference between them in fulfilling their roles in the mission of the king in the divided lines of Chessed and Gevurah.

[And perhaps one can give an example from this week's Torah portion - that they unite Parshas Vayakhel Pekudei: 'Pekudei' - indicates that every single detail is a matter

Tzitzis and it is found that one transgresses a negative commandment regarding a positive commandment that is impossible! There are 613 positive commandments*.

By itself,

therefore it is counted by itself,

and 'Vayakhel' - indicates the connection and inclusion of all the details that become a congregation,

one entity.

And for example, in the service of Bnei Yisrael — which are divided from one another in matters of service,

starting from the distinction of Kohen, Levi, Yisrael

(and a convert? and it is forbidden for a Yisrael to do the service of a Levi and Kohen,

and it is forbidden for a Levi to do the service of a Kohen⁵

("Pekudei",

each one individually)

And together with this,

they are intermixed and united in the ultimate unity,

"one nation"

("Vayakhel",

a single entity)

And the explanation of this,

as mentioned,

that in holiness, the division is in a manner of unity]

But prima facie,

According to the precise wording of the Rambam, who emphasizes the prohibition of kilayim even in priestly garments,

"Kohanim who wore priestly garments not during the service, even in the Temple, receive lashes because of the belt, which is kilayim,

and it was only permitted during the service" - implying,

that it is not in a manner that, due to the holiness of the Temple

("all the forces are included there")

the definition of "kilayim" is nullified from it and it is considered "a mixture of species within its kind",

But if,

that also in the Temple it is considered "kilayim",

"a species not of its own kind",

except that it was permitted during the service⁵⁷.

And it will be understood after first explaining the connection and relevance of the permission of kilayim in the priestly garments, like the tzitzit at the end of the laws of kilayim, with the law of pe'ah at the beginning of the laws of gifts to the poor - that also in the law of pe'ah we find a matter of mixing a portion

Shas Vayakhel-Pekudei,

Parshas HaChodesh,

From the Baal HaChodesh Nissan

and 37

Baal HaBayis and the portion of the poor,

a semblance and example of the prohibition of kilayim:

At the beginning of the Laws of Gifts to the Poor, the Rambam writes: "One who reaps his field should not reap the entire field, but rather leave a small amount of standing grain for the poor at the end of the field.

And this that he leaves is called pe'ah".

And at the end of the first chapter•⁵: "What is the measure of the pe'ah,

From the Torah, it has no measure, but,

But from their words, no less than one in sixty, etc.,

And anyone who adds to the corner (pe'ah) is rewarded,

And this addition has no measure.

And behold,

That which the Rambam said, "This addition has no measure",

This includes that he can make his entire field a corner (pe'ah),

as we learned⁵ "If he wants to make his entire field a corner, he may do so.""•.

And as for what is written in the Tosefta¹• "One who makes his entire field pe'ah is not pe'ah"

(Even though earlier it was said that "it has no upper limit")

- It is explained in the Yerushalmi" that "One who makes his entire field pe'ah" before he began to reap "is not pe'ah",

because the obligation of pe'ah has not yet taken effect upon him,

but when he begins

to reap,

"if he wants to make his entire field pe'ah

(without leaving anything for himself'-•)

makes"⁴•.

And we need to understand:

The Rambam wrote: "The end of the field.

called pe'ah".

And at first glance,

if it is possible to make all his field pe'ah - is this a thing and its opposite?!

According to what was explained above

that the concept of gifts for the poor relates to forbidden mixtures,

that one must not mix between the portion that Hashem gives to him and his household and the portion given to him as a deposit to give to the poor — can he mix them and give his entire field

(even the portion belonging to him)

to the poor?

And we can say the explanation of this - in the inner aspect of the matters,

"to correct the opinions and to straighten all actions":

“Peah” - in gematria “Elokim”⁵.

And this is also the connection of peah to the poor - because,

"The name Elokim is the name of the attribute of gevurah and tzimtzum"••,

which,

through gevurah and tzimtzum

(the opposite of chesed and histapshut)

A state of poverty is created

(the opposite of the wealth that comes from the revelation of the name Havayah)

And behold,

in the intention of the might and contraction of the name

Sefer HaSichos — 5750

Elokim there are two aspects⁴:

The intention of the contraction is for the sake of revelation,

That is,

That through the introduction of the contraction, the revelation of the infinite Divine light can be in the world,

The intention of the contraction is

(Not only for the revelation,

But rather)

Also for the advantage inherent in the contraction itself,

through which is revealed the perfection of the Holy One, blessed be He, that He is not limited in the matter of revelation,

and He also has the power of concealment.

And correspondingly, there are two modes in the name Elokim:

From the perspective of the intention of tzimtzum for the sake of revelation - it is written⁴ "For a sun and a shield is Havayah Elokim,"

"a shield is a covering for the sun to protect so that the creatures can tolerate it.

Similarly, the name Elokim shields the name Havayah.

to conceal the light and vitality that is drawn from the name Havayah.

so that it not be revealed to the creations and they become nullified in existence"⁴,

that is,

that the name Elokim

(tzimtzum)

is secondary to the name Havayah

(for the sake of revelation)

As explained in many places, that the two names Havayah and Elokim are like light and vessel,

innerness and outerness⁵,

that the vessel and the outerness are nullified and secondary to the light and the innerness.

But from the perspective of the intent of the tzimtzum for the sake of the virtue of the tzimtzum itself—the name Elokim is a name in its own right,

one of the seven names that are not erased²,

and it is not secondary to the name Havayah,

and on the contrary,

Through him the perfection of G‑d's powers is revealed■⁷.

Accordingly, the two aspects in which "Pe'ah" equals numerically "Elokim" - "he shall leave a little.

at the edge of the field",

and "all his field is Pe'ah":

From the perspective of the intent of the contraction for the sake of revelation,

that the name Elokim is merely secondary to the name Havayah - "the Pe'ah"

(equals numerically Elokim)

is but "a little."

"at the end of the field"; but regarding the intent of the tzimtzum for the sake of the virtue of the tzimtzum itself — the "pe'ah"

(in gematria Elokim)

is a matter unto itself,

to the extent that

it can make "all his field pe'ah."

And the explanation of the matter in the service of man:

From the differences between the two aforementioned approaches in the intent of the tzimtzum regarding the service of man: from the recognition that the entire matter of tzimtzum is only for the sake of revelation - the service in worldly matters

"Olam" (world) from the term helem (concealment),

which was created by the Name Elokim,

"In the beginning, Elokim created"

is in the manner of "All your deeds should be for the sake of Heaven"•■⁸,

that is,

that worldly matters

(tzimtzum)

are nothing but "for the sake of Heaven",

that through this there will be benefit in matters of holiness

(- for the revelation)

: And from the recognition that in the tzimtzum itself His perfection is revealed, that He has the power of limitation - the avodah is in the manner of "in all your ways know Him"⁵,

that "in all your ways"

(matters of permission)

themselves His perfection is revealed

("Know Him")

By the power of the boundary⁴.

And this is also the content of the difference between the two manners in the mitzvah of pe'ah: in the level of service of "All your deeds shall be for the sake of Heaven" alone -he gives only "a little."

at the end of the field",

And he goes and adds according to the measure of his being imbued with the intention of "for the sake of Heaven",

But not "all his field",

Since his service is only "for the sake of Heaven" alone: but in the level of service of "in all your ways"

Shabbos Parshas Vayakhel-Pekudei,

Parshas HaChodesh,

Mimaz'ch Nissan

D'hu omair - 'Ain'.

Shiur,

ad she'oseh "kol sadehu pe'ah".

U'lf'zeh muvan eich yachol l'arev hachelek shelo im hachelek shel ha'aniyim

(By this, that he makes all his field pe'ah)

Hashem – because,

The prohibition of mixing two kinds is when he “changes and contradicts the work of creation,”

However, in our case,

That reveals the inner intent of “the work of creation” itself – not only “all your actions should be for the sake of Heaven”

(From the aspect of the intent of the contraction for the sake of revelation)

but also “in all your ways know Him”

(From the aspect of the intent of the tzimtzum itself / therefore makes all his field

("In all your ways")

Pe'ah

(Mitzvah from the language of joining and connection,

"Know Him")

Based on this, we can also explain the matter of the permission of kilayim in the belt of the priestly garments and in tzitzis:

In the constriction and concealment of the name Elokim which is in "Maaseh Bereishis," there is also included the possibility that man can change Maaseh Bereishis contrary to the will of Hashem,

Apparently, there is no greater concealment than this.

And it must be said that even this was created for the honor of the Holy One, blessed be He - for "everything that the Holy One, blessed be He, created in His world, He created only for His honor."

And there are two ways in the revelation of the honor of the Holy One, blessed be He, in this matter:

In a manner of rejection and nullification - which negates the matter of mixing a species with one not of its kind,

the prohibition of kilayim,

through which the honor of the Holy One, blessed be He, is revealed, that even in a world where there is the possibility for man to change and deny Maaseh Bereishis

(From the perspective of tzimtzum and concealment)

does not change or deny the act of Creation

(tzimtzum for the sake of revelation)

in a manner of clarification and elevation—mixtures of diverse kinds

(kilayim)

becomes a mitzvah,

The sash of the priestly garments and tzitzis,

through which is revealed

the honor of the Holy One, blessed be He, in the matter of the tzimtzum and concealment itself

(not for the sake of revelation/ that the concealment itself

(the mixture of its species with a non-species)

becomes a mitzvah.

And it can be said that for this reason the Rambam concludes the Laws of Kilayim with the permit regarding priestly garments and tzitzis - to hint that the completion and perfection

(conclusion)

the clarification of kilayim

(in honor of the Holy One, blessed be He)

is made

(not only in a manner of postponement,

through the prohibition of kilayim,

but also)

in a manner of elevation through the permission of kilayim in the garments of the priesthood [and] in tzitzis.

And the essence and completeness of the clarification and elevation of the possibility of mixing species that are not its own, contrary to the will of G‑d,

He,

regarding the matter that the prohibition of kilayim (forbidden mixtures) also remains in the Temple,

that it is forbidden to wear it before the service and after the service,

And despite this,

it is a mitzvah to wear it during the service.

Sefer HaSichos - 5750

And this elevation

(The clarification and elevation of kilayim through the revelation of the intention of the tzimtzum and concealment itself)

Specifically accomplished by the belt of the priestly garments and tzitzis:

And as an introduction - that the revelation of the intention of the tzimtzum and concealment itself

(Not only tzimtzum for the sake of revelation)

is from the aspect of His Essence, blessed be He, which is above all revelations¹,

Because,

From the aspect of the category of revelations, the main thing is the revelation of the limitless power

(the name Havayah)

And the contraction that is through the power of limitation

(the name Elokim)

is only for the sake of revelation,

But from the perspective of His Essence, blessed be He, which is above the aspect of revelations

(above even the name Havayah)

the perfection of the unlimited and the perfection of the limited are equal.

And this revelation is achieved through the completeness of the service - not only from the aspect of the revealed powers,

but also from the aspect of the essence of the soul,

through which one reaches His essence, blessed be He, which is beyond the category of revelations.

And it may be said,

that this matter relates to the belt of the priestly garment² and to tzitzis,

that in addition to them being essential matters in the service of G‑d

(as mentioned above, sec. 4)

The completeness of the service is also emphasized in them:

״Avnet״ - its meaning is "Prepare to meet your God, Israel,"

as stated,

even in a simple belt,

and certainly in the belt of the priestly garments,

that״its length is 32²" cubits³"

wraps him and winds it layer upon layer"⁴"

that is,

that it does not suffice as a preparation for—the wrapping of the belt around his entire body⁵" once,

but rather "encompasses it and returns it, fold upon fold" several times"",

in which the surrender and giving to the Holy One, blessed be He, is emphasized with ultimate perfection,

from the perspective of the essence of the soul⁷".

And "tzitzit"—in addition to the fact that its count includes the 613 mitzvos,

it is stated about it "and you shall remember all the mitzvos of Hashem,

as they are in their root above,

and beyond this,

"So that you will remember and perform all of My commandments""

not only "the commandments of Havayah,"

but also "My commandments,"

"the attachment and connection to His very Essence."

(S)

This is not through the name Havayah in the aspect of letters,

but rather,

"to draw down the essence of the light of Ein Sof from the level of chaya and yechida that is above the powers and vessels etc."

that this drawing down is effected by the completeness of the service that comes from the essence of the soul.

And since in both cases the completeness of the service that comes from the essence of the implement is emphasized,

through which one reaches His Essence, blessed be He, which is above the level of revelations,

therefore,

the intention of the tzimtzum is revealed through them

(not only for the revelation,

but also)

Behold—the completeness of the power of boundary and concealment,

through which is effected the clarification and elevation of kilayim that were permitted in the avnet and tzitzit.

"And the choshen of the ephod, tied over his heart"

(Rambam, Hilchot Klei HaMikdash, ch. 9, halachah 9-11)

nimza,

that it surrounds only a little more than the width of his body alone.

Sichat Parshat Vayakhel-Pekudei,

Parshas HaChodesh,

Me'varchim haChodesh Nissan

And we must add,

that the avnet is not like the other priestly garments, which encompass particular aspects of the internal priestly services²,

Rather, its purpose is to connect the encompassing [light] with the internal [light]⁵

(Because its source is above them - in

That is to say,

For since this service is connected with removing the ash outside the camp,

This is the waste that remains from the offering of the previous day that cannot be clarified and included in the altar but is pushed outside.

(See Siddur with D'ach L,

3 and onwards.

Sefer HaLikkutim

(D'ach of the Tzemach Tzedek)

Entry: Terumat HaDeshen.

And it is necessary to be extra careful with it.

(Regarding the caution of a baal teshuva whose past is bad, and therefore in the work of Vav it is impossible to have the clarification of kilayim.

And regarding the Terumat HaDeshen that is not taken outside the camp but is absorbed in its place

(Yoma 1a,

And see also Sefer HaLikkutim there)

- it can be said,

that since it is the beginning of the service... he does not yet have the power to effect the clarification of Kilayim.

And regarding the linen sash of the Kohen Gadol on Yom Kippur,

about which it is stated

(After 16,

And he shall gird himself with a linen belt* - it should be said on the other hand,

that the service of Yom Kippur is above the clarification of kilayim.

In the aspect of makif d'yechidah)

: And so too regarding tzitzis,

that the tallis and the strings are aspects of makif and penimi⁸

That their connection together is made through a level above both of them - the level of the Essence,

That the encompassing and the internal,

revelation and concealment,

are equal.

Based on this, we can also explain the connection and relevance of the content of the daily study of Rambam to the true and complete Redemption:

Among the main aspects of the true and complete Redemption - that then there will be a clarification of the world

(which was created through the Name Elokim)

at the ultimate of completeness,

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

that is,

not merely the nullification of the concealment and hiddenness of the world,

by means of revealing that the intention of the contraction and concealment is for the sake of revelation,

but beyond this,

that they reveal the intention within the concealment and hiddenness itself,

that the existence of the lowest level, beneath which there is no lower, becomes a dwelling place for Him, blessed be He.

And so it is with regard to the entire concept of exile through the contraction and concealment of the name Elokim - not only that the concept of exile is nullified,

since it is revealed that the contraction is for the sake of revelation,

but moreover,

that the exile itself becomes clarified and transformed into redemption⁵,

since the purpose of the contraction itself is revealed,

the perfection of the power of limitation

(concealment that transcends revelation*⁸)

as mentioned,

through the drawing down of

(but when they are in the mind before being drawn to the heart,

their number is 16,

and the length of the turban is

(the encompassing of the head)

is 16 cubits

(See Sefer HaArachim there)

Sefer HaSichos - 5750

And the revelation of the Essence that is above the definitions of unlimited and limited,

And both are equal.

And through this is made the ascent and completeness in the revelation of the power of the unlimited and the power of the limited,

"For a sun and a shield is the L-rd G-d" - as it is written "And the light of the moon shall be

(Magen Elokim)

like the light of the sun

(Shemesh Hashem)

"⁸Yud,

"And Hashem will be for me as Elokim""Yud,

That the praise of Hashem will be in the future in the aspect of Elokim,

And the name Hashem will be in a higher level,

And it increases and goes from elevation to elevation⁰⁰ until infinity.

From the instructions of the above regarding actual deed:

Since we are in a propitious time when the matter of Redemption is most emphasized,

both from the aspect of the weekly Torah portion,

and from the aspect of the time of year,

and from the aspect of the daily study of Rambam - one must strengthen and increase even more in faith and anticipation of the coming of Moshiach,

and to add with greater vigor in "our deeds and service" in all matters of Torah and its commandments that hasten, expedite, and bring about the Redemption¹⁰¹,

including and especially - the addition in spreading the wellsprings outward,

when the lord king Moshiach comes,

as promised by the king Moshiach to her on the 26th of Teves.

And a special emphasis regarding the addition in the mitzvah of charity - as Maimonides wrote at the beginning of the tenth chapter of the Laws of Gifts to the Poor⁰¹¹: "Israel

are redeemed only through charity,

as it is said¹⁰⁴: 'Zion shall be redeemed with justice, and her captives with charity'.

And particularly in the matter of 'the season compels it' - money for wheat,

including all the needs of the festival,

which,

The involvement in this is "thirty days" before the festival¹⁰⁵,

"From Purim onward"¹⁰⁰,

and certainly from Rosh Chodesh Nissan

(which is blessed on this Shabbos/ "two Shabbosos" before the festival

(according to Rabban Shimon ben Gamliel)

*"',

And as discussed above⁰⁷, that the involvement in this needs to be in a manner of ratzo v'shov (run and return),

that one does not wait for the arrival of the charity collector,

Rather, he himself runs to give money for wheat,

Moreover, even after he gave money for wheat,

he adds and gives even more,

And in the language of the Rambam in the daily study portion: 'He adds.

According to the multitude of the poor and according to the blessing of the seed.

For since he is blessed, he adds according to the blessing¹"

And all who add.

They add reward to him, and this addition has no li_mit.

And may it be His will that the acceptance of good resolutions in the aforementioned manner will immediately bring the true reward -

Shabbos Parshas Vayakhel-Pekudei,

Parshas HaChodesh,

from Rosh Chodesh Nissan

The true and complete redemption,

on this Shabbat Kodesh,

27 Adar 5702.

And simply - that on that day all the matters highlighted on this day are actually actualized:

"Vayakhel" - the gathering of all Bnei Yisroel,

"with our youngsters and our elders etc., with our sons and our daughters" -

to our Holy Land,

to Yerushalayim the holy city and to the third Beis HaMikdash - "the accounts of the Mishkan, the Mishkan of the Testimony",

And likewise the continuation in Sefer Vayikra

(that is read during Minchah)

- that although in Parshas Pekudei it is said that 'Moshe could not enter the Tent of Meeting because the cloud rested upon it,'

nevertheless,

"And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying"⁴

the beginning of the book of korbanos⁵

and the main point - the actual offering of the korbanos*

"And there⁷" we will perform before You the offerings of our obligations: the daily offerings in their order and the additional offerings according to their law.

As the commandments of Your will"•"

"This month" to you - "a month of redemption",

The true and complete redemption,

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

And all this - in the manner of "this month",

"Showing with his finger and saying, 'This'",

Behold, this is "a month of redemption",

And this is the redemption itself,

And "Behold, our G-d, this etc. This is Hashem, we hoped for Him, let us rejoice and be glad in His salvation" •־*,

Double "this"

Immediately and at once.

Sichos - 5750