English translation — משיחות יום אחרון של פסח• (בסעודת משיח) ה׳תנש״א

Among the special qualities of the Festival of Passover in the fixed calendar of this year: Regarding the days of the week - that its beginning

(first day of Passover)

and its conclusion

(last day of Passover - in the Diaspora,

and in Eretz Yisrael - Isru Chag)

on the Sabbath day,

And regarding the weekly portion - in Parshas Shemini.

And the connection and relationship between them

(the determination in Shabbos and in Parshas Shemini)

is emphasized more in the change in the reading of Parshas Shemini

(which falls on Pesach holiday)

Because of the determination of Pesach on Shabbos - that when Pesach falls on Shabbos they read "Vayehi bayom hashemini"

(during three weeks)

Eight times? And as is known the saying "shemini shmonah sheminah"? That when they read

"And it was on the eighth day" eight times,

comprehension becomes complete

(which begins from the holiday of Passover,

"the head⁴ of the year for the festivals"‑)

eighth year,

namely,

that the concept of the eighth extends in a manner of permanence

("chazakah"⁶)

on and throughout the entire year.

And since all matters of the Torah

(and in our case, the establishment of the festivals)

are with utmost precision,

it is logical to say,

that there is a connection and relation between the establishment of Passover on Shabbat and its establishment in Parshat Shemini

(in which the festival of Passover falls)

.

And we need to understand the connection and relevance of the Holy One, blessed be He, of the holiday of Passover on Shabbat and in Parshat Shmini - for apparently, Shabbat and Shmini are two matters.

Last day of Passover

(at the Meal of Moshiach)

different,

As is known⁷ that the day of Shabbat is one of the seven days of creation,

the seven days of the cycle,

and the eighth day is above the seven days of the cycle,

and to such an extent,

that all number seven is profane and number eight is holy.

.

because this number is particular to Him, may He be blessed"•,

that is,

that even the level of holiness of the Shabbos day belongs to the world,

perfection of the world,

as our Sages said: "What was the world lacking? Rest. Shabbos came, rest came",

and it is not comparable⁸ to the holiness of the eighth which is above the world,

"unique to Him, may He be blessed."

And we must first explain the superiority of the fixed occurrence of Passover that falls on Shabbat, which we have heard regarding the Counting of the Omer:

On the verse** "And you shall count for yourselves from the day after the Shabbat, etc., seven complete weeks shall they be,"

It is stated in the Midrash** "When

(they are perfect)

when there is no salvation and neighbors among them,"

And Matnot Kehunah explained:

(In the name of the Roke'ach**)

: "When Rosh Chodesh Nissan falls on Shabbat,

then Pesach comes on Shabbat and they begin

the counting on Motza'ei Shabbat,

and then the Shabbasos are complete like the six days of creation"**.

And it is explained elsewhere** that even though the interpretation of 'the day after the Shabbat' is

(not the day after the Shabbat of Pesach,

as the opinion of the Boethusians,

But)

"morrow of Yom Tov"**

(Even when Passover occurs in the middle of the week,

as in most years)

,

And the interpretation of "complete Sabbaths" is

(Not "complete as the six days of creation,"

But)

Complete weeks in Nezhnin

(that he did not miss a single day⁷•)

And from time to time

("When you begin to count from the evening"•*)

- Nevertheless,

Since the verse specifies "And you shall count for yourselves from the day after the Sabbath etc. seven complete weeks they shall be,"

It is understood,

that when Passover falls on Shabbat and they begin counting from the end of Shabbat

("The morrow of the Shabbos" literally)

becomes a greater completeness in the "complete Shabbosos",

"complete

(also)

as the six days of creation",

completeness of the complete ones*.

And it requires explanation and elaboration: What is the reason that the commandment of the counting of the Omer in all years is written in the Torah in language that emphasizes an additional completeness that belongs to special years in which Pesach occurs on Shabbos - "And you shall count for yourselves from the morrow of

Sefer HaSichos - 5751

The praise etc. "seven complete weeks"-that the beginning of the counting is "from the morrow of the Sabbath"

(according to its simple meaning)

,

"And then the Sabbaths are complete like the six days of Creation"?

And it is logical to say,

that the completeness of the week

(which is hinted at in the language of the verse, "And you shall count for yourselves from the morrow of the Sabbath etc. seven complete weeks")

belongs to the general concept of the counting of the Omer in all years"²,

But this matter is revealed with extra emphasis when Pesach falls on Shabbos²,

And from this we also learn regarding the general concept of Sefiras HaOmer in other years,

as will be explained below.

And this will be understood by first noting the precision in the wording of the verse, "And you shall count for yourselves from the morrow of..."

(from the morrow of the day before it,

and not from a specific day²²)

— that Sefiras HaOmer is from the morrow of Pesach — for seemingly it needs to be understood:

It is known that the holiday of Passover

(alluding to the skipping and the passing over²²)

its essence is the revelation of G‑dliness that transcends the world — "revealed"² upon them the King of kings, the Holy One, blessed be He,

(in His honor and essence²²)

and redeemed them",

in contrast, the Counting of the Omer is about the work of man in refining and elevating the seven attributes

(comprising seven,

from kindness within kindness to kingship within kingship,

That on each of the 49 days is accomplished

The clarification of a particular attribute/ both clarification of the attributes in the human soul,

And both the clarification of the entire world that was created by the seven attributes above

(as it is stated in the text of the prayer after Sefiras HaOmer: "May the souls of Your nation Israel be purified.

.

And I will be purified and sanctified with holiness from above,

And through this, great bounty will be drawn forth into all the worlds\")

.

And since Pesach and Sefiras HaOmer are different and distinct matters from each other - what is the emphasis that Sefiras HaOmer is from the morrow of

(in proximity and continuation to)

Pesach?

And one should add,

that this question is emphasized more by the precise language "the morrow of the Shabbos"

(and not "the morrow of the Yom Tov" / that the holiday of Pesach is called here by the name "Shabbos" - for the distinction between Yomim Tovim

(that begin with the holiday of Pesach,

"Rosh Hasaga L'Raglim"")

For Shabbat,

it is,

that the holiness of the Festivals depends on the Beit Din

(of man's service / as it is written² "The appointed seasons of G‑d which you shall proclaim,"

"Read it as 'you shall proclaim them'"²⁷,

"It is Israel that sanctify the seasons"²⁸,

not so with Shabbat, which "is inherently holy"²²

(from above / nevertheless, the verse emphasizes that the Counting of the Omer

(the service of man)

is "from the morrow

(in connection and continuation to)

the Shabbos"?

And the explanation of this is:

In emphasizing the connection of the Counting of the Omer to the holiday of Pesach

(that Sefiras HaOmer is from the morrow of Pesach)

The content and novelty of the Counting of the Omer is hinted at — that the service of man

(Sefiras HaOmer)

is

(not only in matters related to the boundaries of man and the world,

but also)

in the bringing down and revelation of matters that are above the boundaries of man and the world,

namely,

the matters of the holiday of Pesach, which are above the world, that were revealed through

Last day of Pesach

(at the Seudas Moshiach)

Hashem,

will be drawn and revealed in the innermost

(in man and in the world)

through man's service,

so that thereby there exist both virtues together: revelation of G‑dliness that transcends the world,

and together with this,

It is drawn and penetrates the boundaries of the world, and through the service of man in the world.

And this concept is hinted at and explained in the verse: "And you shall count for yourselves from the morrow of the Sabbath etc. seven complete Sabbaths they shall be, until the morrow of the seventh Sabbath you shall count fifty days":

"From the morrow of the Sabbath" means from a level that is above the Sabbath"/ that is,

a level that is above even the perfection of the world

(Sabbath)

,

completely above the boundaries of the world.

And this is the point that the verse emphasizes the connection to the festival of Passover in the language "from the morrow of the Sabbath" and not "from the morrow of the festival" - to indicate the superiority of the revelation of the festival of Passover, which is above

(Not only from Yom Tov,

which depends on the work of Bnei Yisrael,

but even higher)

from Shabbat, which is "sanctified and stands",

completely above the boundaries of the world.

And this is what our Sages said: "And you shall count for yourselves from the morrow of the Shabbat" — that the work of Sefiras HaOmer is to draw down from the level that is above the boundaries of the world,

"from the morrow of the Shabbat",

so that it be revealed and penetrate into the boundaries of the world,

"Seven Shabbasos,"

And through this "

"(seven Shabbasos)

shall be perfect,"

since in "seven Shabbasos"

"(dimensions of the world)

is drawn down and revealed until they become permeated with the true perfection

"("perfection")

That is above the categories of the world.

And continues in the verse "until the morrow of the seventh week you shall count fifty y_om" _ that through this one arrives at a level that is higher than the seventh week

("from the morrow of the seventh week")

,

that this is the matter of the gate of the fifty

("you shall count fifty days")

of Binah,

which is incomparable to the seven attributes with which the world was created,

And this is the true perfection of the world that is achieved through the service

of the Counting of the Omer

("Seven complete weeks shall there be")

— that also the aspect above the boundaries of the world is drawn and revealed in it,

that this is the revelation of Matan Torah¹⁷.

And this matter is visibly evident in Pesach that falls on Shabbos:

And to preface — that although in the Midrash only the perfection of the days of the counting is explained,

When they begin the Counting on Saturday night,

And then the Sabbaths are complete like the six days of creation\

Nevertheless,

Since this advantage is when Passover falls on Shabbos,

It is logical to say,

that the completeness is also in Passover itself³³,

because,

according to the interpretation of "complete Shabbosim" "like the six days of creation",

The explanation of"

(from the day after the Shabbat"

(Passover)

is "

(from the day after)

Shabbat Bereshit""³

(Passover that falls on Shabbat)

.

And the explanation of this:

Regarding the festival of Passover — when it falls on Shabbat, the skipping and leaping is openly apparent

(Pesach)

also regarding the completeness of Shabbat

("the morrow of the Shabbat"³³)

,

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That is,

A leap and a skip above the limitations of the world.

And regarding the days of the Counting—that when the beginning of the Counting is on Motzaei Shabbat

("the day after Shabbat" literally)

And then the Shabbats are complete like the six days of Bereishit,

It is evident that the aspect above the limitations of the world

("the day after Shabbat")

is drawn and penetrates into the limitations of the world

("the days of Bereishit")

.

And from this it is understood that the two extremes in the general aspect of the anav (humble one) of Sefiras HaOmer

(in all years)

- revelation of a level that is above the world,

"from the morrow of the Shabbos,"

and its drawing down within the limitations of the world,

"seven Shabbasos" - are evident openly and emphatically in Pesach that falls on Shabbos.

And more specifically - the Shal- is emphasized

the completeness of Dimei of the counting when Pesach falls on Shabbat during the days of the counting in the Pesach holiday itself:

The days of the counting in the Pesach holiday - from the second day of Pesach

("the day after the Sabbath")

until the last day of Pesach

(in the diaspora,

and in the land of Israel, the festival restriction)

- they are seven days which are one week",

in which the counting is completed

(and the clarification)

of all the details of the seven attributes within the attribute of chesed

(from chesed within chesed to malchus within chesed/ the first and primary attribute - "the day that goes with all the days"

(a likeness and example of the completeness of all the days of the counting")

.

And when the establishment of the seven days of the counting of Passover

(from the second day of Pesach until the last of Pesach)

It corresponds to the seven days of the week

(when Passover falls on Shabbat)

The two extremes of the Sefirah are visibly and emphatically apparent:

Revelation of life that is above the world,

"the morrow of the Shabbat" - on the first day of Pesach that falls on Shabbat,

Leaping and skipping even regarding the perfection of the world

(Shabbat / and especially on the last day of Pesach

"the conclusion and completion of the Pesach festival")

which falls on Shabbat,

which is even more openly evident that it is completely above the limitations of the world,

being the eighth day of Pesach*,

the last day of Pesach

(at the feast of Moshiach)

and 44

in the aspect of the eighth which is above the seven days of encompassment

(even relative to the seven days of Pesach, whose significance is skipping and leaping,

above the world)

;

and its extension within the limits of the world,

"seven weeks" - that the skipping and leaping on Pesach

(which occurred on Shabbos)

itself

[the main part of which is from the second day of Pesach,

skipping and leaping also regarding the first day of Pesach²¹,

and continues to increase in skipping and leaping during the seven days]

He is in the seven days of the week,

the boundaries of the world,

Moreover, it extends into the seven attributes within the attribute of Chesed, through which the building of the world is accomplished,

as it is written, "For I said, 'The world is built with kindness,'"

And from this it is understood also regarding the building of the world through the service of man,

the essence of which is through the work of clarifying the attribute of Chesed.

And more specifically

(on Pesach itself)

- regarding the last

(eighth)

of Pesach that falls on Shabbos:

First of all - that the aspect of the eighth, which is above the seven days of the cycle of Pesach,

is drawn down and penetrates on the day of Shabbos,

in which the completeness is made

("Vayechulu")

of all the six days of creation,

the perfection of the world

(including and especially - the perfection of the world through the work of man,

as our Sages said: "Whoever says Vayechulu on Friday evening.

.

becomes a partner with the Holy One, Blessed be He, in the work of creation")

.

And furthermore, the main point:

The last day of Pesach is the second day of Yom Tov

(of the Diaspora)

of the seventh day of Pesach,

on which occurred

(the conclusion and completion of the exodus from Egypt⁴⁷ through)

the splitting of the Red Sea•⁴.

And it is explained in the discourses of Chassidus*⁴ that at the splitting of the Red Sea, the connection between sea and land was made,

the hidden world and the revealed world,

Atzilus and BYA,

And in this itself, in two ways:

(a)

the opinion of the Zohar*⁵ that the connection is in a manner of elevation from below to above,

(b)

the opinion of the Arizal■⁵ that the connection is in a manner of drawing down from above to below.

And "these and those are the words of the living G-d"⁵ — that the connection is in both ways,

From above to below and from below to above.

And from this it is understood that also in the splitting of the Red Sea

(the concept of the seventh day of Passover,

which is the last day of Passover, its second Yom Tov)

there is an emphasis on the revelation of the level that is above the world, which extends and penetrates within the limits of

literally in Maaseh Bereishit*,

and therefore it is well asked: a partner to the Holy One, blessed be He*.

And in the continuation of the concept, he brings from the Mahar"a

(Yitro Sam,

Taf Ayin Gimmel and Eila that the Shabbos they called Shabbos Bereishis.

.

And the existence of the crooked melts in the Shabbos.

.

From above from the aspect of Beginning* - that it is possible to say,

that this is on the matter of,

from the day after the Shabbos*,

Above in the aspect of Shabbat.

442 Sefer HaSichos

The world - since the connection of the sea

(in the aspect of above the world)

and dry land

(world)

It is both in a manner of revelation and drawing down from above,

In that the superiority of the light above the limitations of the world is emphasized,

And it is in a manner of elevation from below to above,

that thereby His drawing down is emphasized in terms of and within the limits of the world.

And one may add,

that this matter is also emphasized in the connection of the seventh of Pesach and the last of Pesach

(the two days of Yom Tov of the Diaspora - that the Yom Tov of the seventh of Pesach is from the Torah,

in which the revelation from above is primarily emphasized,

and the Yom Tov of the last of Pesach is Rabbinic⁵⁴,

in which the drawing down and action from the perspective of and within the limits of the world is primarily emphasized.

Through this, an even greater elevation is added,

as is understood from our Rabbis, of blessed memory⁵⁵ 'The words of the scribes are more stringent and pleasant than the words of Torah'⁵⁴.

Based on this, we can also explain the connection and relevance of the establishment of Passover on Shabbat to its establishment in Parshat Shemini:

Even though 'Shabbat' and 'Shemini' are two different and distinct levels from each other,

that Shabbat indicates the perfection of the world,

and Shemini indicates the aspect that is above the world

(as above, section 1)

- behold, the

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Shabbos of Pesach

(about which it is said "the morrow of the Sabbath")

is in a manner of skipping and leaping above the completeness of the world,

in the aspect of Shmini⁵⁷.

And from this it is understood that the aspect of "the morrow of the Sabbath")

(the aspect of Shmini)

that is openly evident in Passover that falls on Shabbat

(skipping and passing over also regarding the perfection of the world)

it is emphasized more in the Shabbat of Passover that is in Parshat Shmini - Shmini in Shmini.

And in more detail - the connection and relevance of the fixed occurrence of Passover on Shabbat and in Parshat Shmini

(skipping and passing over also regarding the perfection of the world that is on Shabbat,

in the aspect of Shmini)

is emphasized in the reading of "And it was on the eighth day" eight times

(as above, section 1)

,

the eighth level within the aspect of eight itself⁵,

and among them - in the Minchah of Shabbos⁵⁹ of the first day of Pesach

(about which it is said "the morrow of the Shabbos"/ and

(even more so)

in the Minchah of Shabbos⁵ of the eighth day of Pesach.

And this matter is emphasized also in the completeness of the days of the Counting,

"seven complete weeks shall they be,"

"Wholeness as in the six days of creation,"

by this that in the boundaries of the world

("days of creation")

and the continuation of the aspect above the world

("from the day after Shabbat")

- that the seven days of the week

(from Sunday until

- M

Last Day of Passover

(at the Meal of Moshiach)

Shabbos day)

of the first week that is connected with the attribute of kindness,

the first and primary attribute through which the building of the world was accomplished,

are in Parshas Shemini♦,

which are permeated with the revelation of the aspect of Shemini that is above the world♦.

And we must add and explain also the virtue of the fixing of this year

(that Passover falls on Shabbat and in the portion of Shmini)

– regarding the emphasis of the matter of the redemption on the last day of Passover:

In addition to the fact that the festival of Passover

("the time of our freedom")

in its entirety is the beginning and root³♦ of all matters of redemption,

until the true and complete redemption through Mashiach our righteous one,

about it is said♦♦ "As in the days of your exodus from the land of Egypt, I will show him wonders" – the future redemption is emphasized.

(On the holiday of Pesach itself)

mainly

(in the last days of Pesach,

and in particular)

on the last day of Pesach³♦,

because:

the last day of Pesach is the eighth day of Pesach,

And it is known that "Shmini" is connected with the matter of the Redemption,

as our Sages, of blessed memory, said: "Kinnor."

.

of the days of Moshiach "Shmonah."

On the last day of Pesach, the maftir deals with the topic of Moshiach — "And a shoot will emerge from the stump of Yishai, etc."

and the rest of the verses that follow describing the virtues of Moshiach

("And the spirit of Hashem shall rest upon him, etc., and his delight shall be in the fear of Hashem, etc.") and describing the state of the world in the days of Moshiach

("And the wolf shall dwell with the lamb, etc.")

.

On the last day of Passover

(After Minchah, they eat the meal of Mashiach

(including also drinking four cups which correspond to the four expressions of redemption")

,

Sefer HaSichos - ה׳תגש״א

As is the custom of the Baal Shem Tov, which was revealed and publicized by his holiness the Admor

(of the Rebbe Rashab)

may his soul be at peace

(in the Tomchei Tmimim yeshiva, and spread further by his holiness, my father-in-law, the Admor, the president of our generation,

until in this generation it became a simple custom and is spreading among many Jews

(and even to everyone who is called by the name Israel⁴)

in all the Diaspora of Israel.

And also this is essential - that the connection of the last day of Passover to the redemption is also hinted at in the Counting of the Omer:

It was explained above

(page 64)

That the totality of the matter of the Counting of the Omer is to draw down into the world

("seven weeks")

the aspect of "the morrow of the Shabbos",

an aspect that is above the completeness of the world

(above Shabbos/ "until the morrow of the seventh Shabbos you shall count fifty days",

That this is the drawing down and revelation of the gate of the Nun of Binah.

And in this is emphasized the connection to the future redemption - for the essence and perfection

of the drawing down and revelation of the gate of Maran of Binah

(in a manner that is entirely above the world,

and together with this,

in a way that it will be drawn down and penetrate the limits of the world)

will be in the future redemption

(for then there will also be the perfection of the giving of the Torah on the fiftieth day - "A new Torah will go forth from Me")

.

[And based on this, we must explain the reason

(inner)

that - "After the counting, it is customary to say 'May it be His will* that the Holy Temple be built, etc.'" - for the reason that - "Now we do not count except as a remembrance of the Temple.

.

Therefore, we pray that the Holy Temple be built and we may fulfill the commandment in its proper manner",

applies also to the other commandments that are a remembrance of the Temple,

And nevertheless, we do not find in them a special custom to immediately pray that the Holy Temple be built - because the content of Sefiras HaOmer is the drawing down and revelation of the Sha'ar HaNun, which relates specifically to the future redemption"]

.

And since on the last day of Pesach the counting of the first and primary week is completed,

similar and analogous to the completeness of the entire concept of Sefiras HaOmer

(as above

last day of Pesach

(at the meal of Moshiach)

- the connection to the revelation of the gate of the NRN in the future redemption is most emphasized.

And it can be said,

that this concept is also hinted at in the particular sefirah of the last day of Pesach - malchut within chesed - that the conclusion and completeness

(all details of the sefiros within the attribute of)

G‑d's kindness is the greatest and essential kindness of the true and complete redemption through Mashiach,

through whom the kingship of G‑d will be revealed throughout the world

(which is built through the attribute of kindness / as it is written, "G‑d will reign forever and ever,"

"and the kingship will be G‑d's,"

"and G‑d will be King over all the earth, etc."

And all this with extra emphasis on the last day of Pesach of this year - which fell on Shabbos and Parshas Shemini:

Regarding the importance of the day - the eighth day of Pesach - the connection to the redemption is more emphasized due to the nature of Shabbos,

that the song of Shabbos

("Mizmor Shir L’Yom HaShabbos")

is "a psalm•• a song for the future to come,

for the day that is entirely Shabbos and rest for eternal life"⁷•,

And from the aspect of the weekly parshah - "And it was on the eighth day,"

that in addition to the connection of "eighth" to redemption,

the connection to redemption is emphasized also in the content of the parshah, regarding the indwelling of the Shechinah in the Mishkan,

whose essence and completeness are in the Third Beis HaMikdash,

"the Sanctuary of G-d, established by Your hands,"

in the future redemption.

Regarding the haftorah of the day

(which is the conclusion and seal of the reading)

- In the matter of Moshiach - the connection to redemption is emphasized also in the reading of

the day

(for the haftarah is its conclusion and seal)

that when it occurs on Shabbat, they add and begin the reading from מ״עשר תעשר"••,

for in this is hinted the perfection of the redemption associated with the number ten

(above also from מ״שמיני"*•)

- "עלי עשור"*י.

Regarding the Meal of Mashiach - there is additionally in it a connection to the Redemption also from the aspect of the third meal of Shabbat,

"Will of wills,"

in which the main idea of "a day that is entirely Shabbat and rest for the life of the worlds" is emphasized.

And furthermore, and this is also essential - that from the Meal of Mashiach they come immediately to the "Meal of David, King Mashiach" at the conclusion of the holy Shabbat,

That is,

that the revelation of Mashiach in the "Meal" is in a double manner,

and "double" is connected and alludes to the Redemption•*.

Regarding the counting of the Omer — the conclusion of the first and primary week,

resembling and exemplifying the completeness of Sefiras HaOmer through which the revelation of the Fiftieth Gate is drawn down,

whose essence and completion is in the future redemption — therefore,

as per the above

(4-6)

that when Pesach falls on Shabbos, the completeness of Sefiras HaOmer is emphasized

[in both extremes: both in the level above the world,

"from the morrow of the Shabbos, etc.

Sefer HaSichos - 5751

fifty days",

and they are in continuation and revelation within the boundaries of the world,

"Yemei Bereishis"]

,

it emphasizes more also the completeness of the revelation of the Gate of the Nun in the future redemption.

And may it be His will that as we stand at the feast of Mashiach on the last day of Pesach that falls on Shabbos and in the portion of Shemini,

in which the concept of redemption is most emphasized — may the true and complete redemption come through our righteous Mashiach in actual reality,

and immediately, forthwith.

And in fact — that the continuation of the feast of Mashiach at this farbrengen will be together with our righteous Mashiach⁷*,

and certainly, all the more so, the Grace after Meals at the conclusion of the meal will be led by Dovid Melech HaMashiach,

as our Sages, of blessed memory, said

(regarding the feast in the Future Era):

“After they eat and drink, they present.”

.

A cup of blessing to bless.

.

He says to him: David, take and bless,

He says to them: I will bless and it is fitting for me to bless,

As it is said•* "I will raise the cup of salvation and call upon the name of the Lord"**,

"The cup of David for the world to come holds two hundred and twenty-one logs,

As it is said""¹ My cup is overflowing,

Ruy' in gematria is indeed that¹.

And after this will be the continuation and conclusion and completion of the observance of the mitzvah of Sefiras HaOmer

(not in the manner of "a remembrance of the Temple",

but)

"in its proper form"

(since in the meantime "the Merciful One will restore the service of the Temple to its place")

- in the Third Beis HaMikdash,

which will be built speedily in our days,

Immediately and at once, literally.

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