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

One of the special virtues of this holy Shabbos day - that it is an "auspicious time" for the true and complete redemption through our righteous Moshiach.

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

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

And all the more so in the latter generations,

after all the deadlines have already passed²,

and especially in our generation,

Thus,

according to all the signs in the words of our Sages, this is the generation of the footsteps of Moshiach,

the last generation of the exile and the first generation of the redemption - then certainly there is the strengthening of faith and anticipation for the coming of Moshiach immediately and literally.

And in this itself, there is further addition in special auspicious times in which the faith and anticipation for the coming of Moshiach is even more emphasized,

such as,

on this holy Shabbos,

in which the matter of redemption is most emphasized³,

both from the aspect of the weekly Torah portion,

And from the perspective of the time of year:

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

whose completion is in 'the Sanctuary, O L-rd, which Your hands have established'⁵,

in the third Beis HaMikdash.

And as hinted also in the verse 'These are the accounts of the Mishkan, the Mishkan'*,

twice,

a hint to the Sanctuary of the year

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

"Mishkan in the 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 all the more so the Mishkan that Moshe made,

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

will be included in the Third Beis HaMikdash*

(as they are all included in the commandment "And they shall make for Me a sanctuary.")

that will be revealed in the true and complete redemption.

And then will be the completion of "And Moses assembled etc. the entire congregation of the children of Israel" - "A great congregation shall return here"²,

And together with this,

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

the perfection of each and every individual of Israel,

as emphasized in the counting - the content of "Pekudei" - that each one is counted individually,

And until 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 we bless the month of Nissan,

and more than this,

that we read in it⁵ "This month shall be for you, etc."*

"the month⁷ of redemption"•,

Parshas Vayakhel-Pekudei,

Parshas HaChodesh,

From the month of Nisan

in which Israel was 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 Nisan,

as our Sages of blessed memory said² "In Nisan they were redeemed, in Nisan they will be redeemed in the future"²? Including also that the redemption will be in the manner of "Nisan",

that has two 'nun's,

that alludes to "at the end of miracles"⁴? And as alluded also in "I will show him wonders",

"Wonders" also regarding the miracles of the days of your exodus from Egypt⁵? And even to our times²⁴ wonders²⁷.

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

(in the lesson of the holy Shabbat day)

that the establishment 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 "In the first [month], on the first of the month etc., and you shall purify the sanctuary"? The education of the Third Beis HaMikdash.

And this can 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 mitzvos dependent on the Land of Israel,

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

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

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

to correct the beliefs and to straighten all deeds.")

In connection and relation to the true and complete Redemption,

As follows.

And first, the connection and relevance between the laws of kilayim and the laws of gifts to the poor²׳■:

It was explained elsewhere that there is a common point between kilayim and gifts to the poor - that a person's conduct should be in a manner that 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,

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

(as will be explained, section 4)

And similarly in the gifts to the poor,

that one does not mix between

Sefer HaSichos - 5743

The money that Hashem 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 the permission of kilayim in the sash of the priestly garments, like tzitzis,

(as per section 3 below)

it is reasonable to say,

that the connection and relevance to the laws of gifts to the poor is also in a similar matter,

That is,

(only)

regarding the prohibition of eruv,

but

(also)

regarding the permissibility of eruv

(as below, section 6)

At the conclusion of the laws of kilayim, the Rambam writes: "Kohanim who wore priestly garments not during the time of service,

even in the Temple,

are lashed because of the belt which is kilayim,

And it was only permitted during the time of service, which is a positive commandment like tzitzis.

And one must understand:

What is the rectification of opinions that we learn from the conclusion and seal⁷ of the Rambam's Laws of Kilayim regarding the permission of kilayim in priestly garments.

("They are permitted in it.

During work that is 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?!

At first glance, one could say that the Rambam's intention is to end with a good thing - not with the prohibition of kilayim•⁵,

But rather with the permission of kilayim in the service of 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 belt which was made of "flax.

Embroidered with wool"/ therefore it is "forbidden.

To wear it except during the service",

"because it is shatnez"'"

(And so too regarding the details of the laws of <i>shtenz</i> in <i>tzitzis</i> that are explained in <i>Hilchos Tzitzis</i>⁴²)

And in general, the matter of the allowance of <i>shatnez</i> in the belt of the priestly garments

(as derived from what is stated in our <i>parshah</i>, <i>Shmos</i> 28:⁴ “And the belt of twisted fine linen and blue wool, etc.”)

— needs to be understood:

Regarding the reason for the prohibition of <i>shatnez</i>, Rabbeinu Bachya writes⁴⁴ that “all things created on earth, whether living or growing, have a power and constellation above, and each one was created according to its species, for thus the King, the Most High, established in the act of creation, that each one should be according to its species.

And one who crossbreeds or grafts two species changes and contradicts the act of creation, where it is written ‘according to its species,’

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

As if showing himself that he thinks that the creations that the Holy One, blessed be He, created in His world are not sufficient, and he wants to be clever and add there further novel species beyond all that the Life of the Worlds created.

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

Shabbos parshas Vayakhel-Pekudei,

Parshas HaChodesh,

of the month of Nissan

the mitzvah of kilayim.

He who establishes offspring below, species within its species, causes peace above,

For the appointed groups complete their proper functions as needed in the lower world,

And he who establishes offspring below, a species that is not its own, this causes the opposite of peace,

For he mixes the upper groups and nullifies them and uproots them from their functions,

And this is the secret of the term 'kilayim' (forbidden mixtures), which is a term of prevention,

That is, the nullification of the groups.

And therefore it is forbidden for us to join wool and linen together.

One who wears this garment below mixes the upper forces.

They were warned from this connection that they are opposites, in order to distance from the spirit of impurity and to be sanctified with the holy spirit, B"H.

And accordingly, an explanation is required regarding the belt of the priestly garments:

What is the reason that the Torah permitted and commanded specifically to make a belt of shatnez (wool and linen) - the service in the Temple is compelled to be with girding a belt of shatnez,

which is a forbidden thing,

except that the prohibition in the matter is permitted during the service in the Temple,

And immediately upon completion of the service, it returns to being a forbidden thing because of kilayim; must the kohen 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 concept, and particularly in priestly garments,

for,

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

And this is also the concept of the belt,

as stated in the Gemara⁷*: 'binding the loins.'

Because it is said: "* Prepare to meet your God, Israel"

("From here that one must gird his loins when praying"**/ That is,

that the girding of the belt of each and every one, even on a weekday, indicates the preparation to serve his Creator,

and all the more so regarding the girding of the belt of the Kohen for the service in the Temple.

And since the belt is a general concept that symbolizes and emphasizes the entire matter of preparation for work and service to G‑d — how can it be that from all the priestly garments specifically the "belt" was chosen for the allowance of kilayim,

that it be made from something forbidden which was permitted for necessity and at the time of service,

and after the service returns to being forbidden as kilayim?!

And what the Rambam wrote "that it is a positive commandment regarding tzitzis" — this shifts the question to tzitzis.

And in particular, that tzitzis — 'the verse weighed and hung upon it all the mitzvos,'

as it is said⁵: 'And you shall see it and remember all the mitzvos of Hashem'⁵¹,

that through seeing the tzitzis

(even without contemplation)

the remembrance of all the mitzvos is accomplished,

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

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

except that it was permitted for the sake of the mitzvah⁵?!

Sefer HaSichos - 5750

And behold,

Rabbeinu Bechayei explains that "what was permitted, kilayim in tzitzis even in the garments of the Kohanim, but only during the service,

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

And needless to say, in the Beis HaMikdash during the service, that all the hues are included there, etc."

And to note that it is explained in the discourses of Chassidus⁵⁴ that the mixture and integration in holiness is in the manner of "a mixture of its own kind,"

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

That is to say,

it is not meant that the difference between <i>chesed</i> and <i>gevurah</i> is nullified,

but rather,

they are not in opposition to each other,

but on the contrary,

in a manner of unity.

And in the manner of our Sages, of blessed memory,⁵⁵ "He makes peace in His high places,"

Michael, the prince of water, and Gabriel, the prince of fire, and they do not extinguish each other — that their nullification before the King causes only that they not extinguish one another,

but it does not nullify the distinction between them in the fulfillment of their roles in the King's mission, in the separate lines of <i>chasadim</i> and <i>gevurot</i>.

[And perhaps one can find an example of this from the weekly portion — that we unite Parshas Vayakhel and Pekudei: “Pekudei” — indicates that every single detail is a matter

<i>tzitzis</i> and thereby transgresses a negative commandment, Heaven forbid, if there is no positive commandment*.

by itself,

therefore it is counted by itself,

and “Vayakhel” — indicates the connection and inclusion of all the details that become a congregation,

a single entity.

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 ger/ and it is forbidden for a Yisrael to perform the service of a Levi or Kohen,

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

("Pekudei",

each one individually)

And together with this,

they are intermixed and united in ultimate unity,

one nation

Vayakhel,

one entity)

and the explanation of this,

as stated,

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

But at first glance,

according to the precise language of the Rambam, who emphasizes the prohibition of shatnez also in the priestly garments,

"Kohanim who wore the priestly garments not during the service, even in the Temple, are lashed because of the sash, which is shatnez,

and it was permitted only during the service" — it implies,

that it is not the case that because of the holiness of the Temple

("where all forces are included")

the definition of "shatnez" is nullified from it and it is considered "a mixture of its own kind".

But if,

that also in the Temple this is in the category of "kilayim",

"a species that is not its species",

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, as the Tzitz 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 part

Shas Vayakhel-Pekudei,

Parshah HaChodesh,

Mevakshei Hashem Nissan

and 37

the householder and the portion of the poor,

a semblance and example of the vineyard's 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 should leave a small amount of standing grain for the poor at the end of the field.

And that which 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, k'ray,

but according to their words, no less than one in sixty, etc.,

And whoever adds to the corner, they add reward to him,

and for this addition there is no measure.

And behold,

what the Rambam wrote that "for this addition there is no measure,"

this includes also that he can make his entire field a corner,

as we interpreted⁵ "that if he wants to make his entire field a corner, he does so."

And what is stated in the Tosefta¹•: "One who makes his entire field pe'ah — it is not pe'ah."

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

- It is explained in the Jerusalem Talmud that "one who makes his entire field pe'ah" before he began to reap "it is not pe'ah",

since 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'-•)

He does⁴.

And we need to understand:

The Rambam wrote: “The end of the field.

is called pe’ah.”

And at first glance,

How is it possible that he makes his entire field pe’ah - this is a contradiction?!

According to what was explained above

that the concept of the gifts to the poor is related to <i>kilayim</i> (forbidden mixtures),

that one should not mix the portion that the Holy One, blessed be He, gives to him and his household with the portion that is given to him as a deposit to give to the poor — can he mix them and give all his field

(also the portion that belongs to him)

to the poor?

And one can say the explanation of this - in the innerness of the matters,

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

"Pe'ah" - in gematria "Elokim"⁵•.

And this is also the connection of pe'ah to the poor - because,

"The name Elokim is the name of the attribute of might and contraction"••,

which,

by means of might and contraction

(the opposite of kindness and expansion)

A state of poverty is created

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

And behold,

In the intent of Gevurah and the tzimtzum of the Name

Sefer HaSichos - 5750

Elokim has two aspects⁴:

The intent of the tzimtzum is for the revelation,

That is,

That through the precedent of the tzimtzum, there can be a revelation of the unlimited Divine light in the world,

The intent of the tzimtzum is

(not only for the revelation,

but)

also for the quality inherent in the tzimtzum itself,

Through which the perfection of the Holy One, blessed be He, is revealed, that He is not limited in the aspect 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 Hashem Elokim,"

"A shield is a sheath for a sun to protect so that the creations can bear it.

Thus the Name Elokim shields the Name Hashem.

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

that it not be revealed to creations and they become nullified in reality⁴,

that is,

that the name Elokim

(contraction)

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 outerness,⁵

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 cannot be erased,²

and it is not secondary to the name Havayah,

and on the contrary,

Through him, the perfection of the Holy One's powers is revealed■⁷.

And accordingly, we can explain the two ways that 'Peah' in gematria equals 'Elokim' - 'he leaves a little.'

at the end of the field,

and 'all his field is Peah':

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

that the Name Elokim is merely secondary to the Name Havayah - 'the Peah'

(in gematria Elokim)

it is only "a little."

"at the end of the field"; but from the perspective of the intention of the contraction for the sake of the virtue of the contraction itself - the "pe'ah"

(in gematria, Elokim)

it is a matter in itself,

to such an extent,

that he can make "his entire field pe'ah".

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

Among the distinctions between the two aforementioned modes 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" from the term helem,

which was created by the name Elokim,

"In the beginning G‑d created")

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

that is,

that worldly matters

(Tzimtzum)

are only "for the sake of Heaven",

through which 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 possesses the power of limitation - the service is in the manner of "in all your ways know Him"⁵,

that "in all your ways"

(matters of the permitted)

themselves, His perfection is revealed

("Know Him")

Through the power of the limit⁴.

And this is also the content of the difference between the two modes in the mitzvah of pe'ah: In the level of avodah of "All your deeds should 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 extent that he is imbued with the intention of "for the sake of Heaven",

But not "his entire field",

Since his avodah is only "for the sake of Heaven" alone: But in the level of avodah of "In all your ways"

Shabbos Parshas Vayakhel-Pekudei,

Parshas HaChodesh,

from Motzaei Rosh Chodesh Nissan

De'ahu — "ein."

shiur,

until he makes "all his field as pe'ah".

And accordingly, it is understood how he can mix his portion with the portion of the poor.

By making all his field a corner [pe'ah]

G-d — for,

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

But this is not the case in our subject matter,

That reveals the inner intention of the “work of Creation” itself — not only “All your deeds should be for the sake of Heaven”

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

but also “In all your ways know Him”

(from the intent of the tzimtzum itself / that therefore he makes all his field

("in all your ways")

pe'ah

(mitzvah from the language of togetherness and connection,

"know Him")

Accordingly, one can also explain the matter of the permit of kilayim in the belt of the priestly garments and in tzitzis:

In the contraction and concealment of the name Elokim, which is in "Maaseh Bereishis" (the Work of Creation), is also included the possibility that man can change Maaseh Bereishis contrary to the will of Hashem,

For ostensibly there is no greater concealment than this.

And it must be said that this too 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 modes 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 a different species,

the prohibition of kilayim,

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

(From the aspect of the tzimtzum and concealment)

does not change or negate Maaseh Bereishis

(Tzimtzum for the sake of revelation)

In a manner of clarification and elevation — most mixtures of diverse kinds

(Kilayim)

become a mitzvah,

The belt of the priestly garments and tzitzis,

through which is revealed

the glory of Hashem in the matter of the contraction and concealment itself

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

(the mixture of substances of different kinds)

becomes a mitzvah.

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

(conclusion)

The clarification of kilayim

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

is made

(not only in a manner of rejection,

through the prohibition of kilayim,

but also)

in a manner of elevation through the permission of kilayim in priestly garments in tzitzis.

And the essence and completeness of the clarification and elevation of the possibility of mixing a species with a non-species contrary to G‑d's will,

It is,

in the matter that the prohibition of kilayim remains even in the Temple,

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

And nevertheless,

it is a mitzvah to wear it at the time of 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)

Is done specifically 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 the aspects of revelations"¹,

Because,

From the aspect of the qualities of revelations, the main thing is the revelation of the infinite 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, which is above the aspects of revelations

(above even the name Havayah)

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

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

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

through which one reaches in His very Essence, which is above the level of revelations.

And it can be said,

that this matter relates to the belt of the priestly garments⁴⁷ and to tzitzis,

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

(as above, p. 44)

The completeness of the work is also emphasized in them:

“Avnet” – its meaning is “prepare to meet your G‑d, O Israel,”

as it is said,

even in an ordinary belt,

and certainly in the belt of the priestly garments,

that “its length is thirty-two² cubits³,”

“wraps around [the body] and winds layer upon layer”⁴,

that is,

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

but rather "surrounds it and winds it coil upon coil" many times"

that in this is emphasized the giving over to Hashem in utmost perfection,

from the essence of the soul⁷."

And "Tzitzis" - in addition to the fact that its count includes the 613 mitzvos,

it is said about it "And you shall remember all the commandments of Hashem",

as they are in their root above,

and even more than this,

"So that you shall remember and do all My commandments""

Not only "Commandments of Havayeh,"

but also "My commandments,"

"The connection and bonding with His very Essence.

(S)

This is not via the Name Havayeh in the aspect of letters,

but rather,

"To draw down the essence of the Ohr Ein Sof from the level of chayah and yechidah that is above the powers and vessels, etc."

That this drawing down is effected through the completeness of the service from the side of the essence of the soul.

And since in both of them the completeness of the service from the side of the essence of the embodiment is emphasized,

by which one reaches His very essence that is above the level of the revelations,

Therefore,

the intention of the tzimtzum is revealed through them

(not only for the sake of revelation,

but also)

The completeness of the power of limitation and concealment,

Through which is accomplished the clarification and elevation of kilayim that were permitted in avnet and tzitzit.

And the choshev of the ephod tied on his heart,

(Rambam, Laws of Temple Vessels, ch. 9, halachot 9-11)

Nimza,

That encompasses only a bit more than the width of his body alone.

Shanah Pashutah Vayakhel-Pekudei,

Parshat HaChodesh,

mevarchim HaChodesh Nissan

And one should add,

that the avnet (belt) is not like the other priestly garments which encompass particular aspects for internal priesthood²,

but its purpose is to connect the encompassing to the internal⁵

(for its root is above them - in

That is to say,

that since this service is connected with the removal of the ashes to 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"Ch to,

3 and onward.

Sefer HaL

(D"Ch of the Tzemach Tzedek)

Entry: Terumat HaDeshen.

And S"n/ there is need for extra caution in it.

(On the matter of the caution of a baal teshuvah whose evil is great/ and therefore in work vav it is impossible to have the clarification of kilayim.

And regarding the removal of the ashes, that they are not taken out of the camp, but rather are absorbed in their place

(Yoma Bava,

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 belt on Yom Kippur,

about which it is stated

(After 16,

And with the linen sash he shall gird* - it can be said conversely,

that the service of Yom HaKippurim is above the clarification of mixed kinds.

In the aspect of the encompassing light of Yechidah)

: And similarly in tzitzis,

that the tallis and the threads" are the aspect of encompassing and internal⁵⁵",

that their connection together is made through an aspect that is above both of them - the aspect 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)

in the ultimate perfection,

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,

through which it is revealed that the intent of the tzimtzum and concealment is for the sake of revelation,

but moreover,

that the intent within the concealment and hiddenness itself is revealed,

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

And so too regarding the entire concept of exile through the contraction and concealment of the name Elokim - not only is the concept of exile nullified,

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

but more than this,

that the exile itself is clarified and transformed into redemption⁵,

since the intention of the contraction itself is revealed,

the perfection of the power of limitation

(a concealment that is above revelation*⁵⁷)

As mentioned,

by drawing down

(Misha"B when they are in the brain before being drawn to the heart,

their number is sixteen,

and the length of the turban is

(makif de-rosh)

is sixteen cubits

(See the HaArachim there)

Sefer HaSichos - 5750

And the revelation of the Essence that is above the limitations of the limitless and the limited,

And both are equal.

And through this, the elevation and perfection are achieved in the revelation of the power of the limitless and the power of the limited,

"Sun and shield is Hashem Elokim" - as it is written, "And the light of the moon shall be

(Magen Elokim)

like the light of the sun

(Shemesh Hashem)

״⁵⁸י,

"and Hashem will be to me for Elokim״״י,

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

and the name Hashem will be in a more elevated level,

and it adds and goes in ascent after ascent⁰⁰ without end.

From the instructions of the above regarding actual practice:

Since we are in an auspicious time in which the matter of the Redemption is most emphasized,

both from the perspective of the weekly Torah portion,

and from the perspective of the time of year,

and from the perspective of the daily study of the Rambam — one must strengthen and increase even more in faith and anticipation for the coming of Moshiach,

and add with greater vigor in “our deeds and our service” in all matters of Torah and its mitzvos that hasten, speed up, and bring about the Redemption¹⁰¹,

including and especially — the increase in spreading the wellsprings outward,

When the Master, the King Moshiach, comes,

as promised by the King Moshiach, speedily and in our days.

And a special emphasis regarding increasing in the mitzvah of charity - as the Rambam wrote at the beginning of chapter ten of the Laws of Gifts to the Poor⁰¹¹: "No

Israel is redeemed except through charity,

as it is stated¹⁰⁴: Zion will be redeemed with justice and her captives with charity."

And specifically in the matter that the time has caused - money for wheat,

including all needs of the holiday,

which,

Engaging in this is "thirty days" before the festival¹⁰⁵,

"From Purim onward"¹⁰⁰,

And all the more so from Rosh Chodesh Nissan

(which is blessed on this Shabbat/ "two Shabbats" before the festival

(according to Rabban Shimon ben Gamliel)

*"',

And as discussed above⁰⁷' that engaging in this must be in a manner of ratzo v'shov (run and return),

that one does not wait for the charity collector to come,

Rather, he himself runs to give money for wheat,

And not only that, but 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 whoever adds.

They add reward to him, and this addition has no _measure״09ו.

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

Shabbat Parashat Vayakhel-Pekudei,

Parashat HaChodesh,

from Rosh Chodesh Nissan

the true and complete redemption,

on this holy Shabbos day,

27 Adar 5702.

And simply - on that day all the matters emphasized on this day are actualized in practice:

"Vayakhel" - the assembly of all of Bnei Yisroel,

"with our youth 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 Parshas Vayikra

(which is read at Minchah)

- that even though 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 God spoke to him from the Tent of Meeting, saying"⁴,

the beginning of the Book of Offerings⁵,

And the main thing - the actual offering of the sacrifices*,

"And there⁷" we will perform before You our obligatory offerings, the regular offerings in their order and the additional offerings according to their law.

as the commandment 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"

"Points with his finger and says 'This'"

Behold, this is a "month of redemption"

And this is the redemption itself,

And behold, this is our G‑d, this is the L‑rd for whom we waited, let us rejoice and be glad in His salvation.

Twice &#146;this&#146; &#8212;

Immediately and instantly.

Sichos Kodesh &#8211; 5750