English translation — משיחות אחרון של פסח תנש״א*

,

It is a positive commandment from the Torah that every Jew count seven weeks of days from the day of bringing the Omer offering,

As it is stated: 'And you shall count for yourselves from the day after the Sabbath, from the day you bring the sheaf of the wave offering; seven complete Sabbaths shall there be,'

And it also says: 'You shall count seven weeks for yourself,' etc.,

And the Sages expounded: 'One might think [the counting is done] by the court, like in the Jubilee year.'

.

Thank G‑d, "And you shall count for yourselves,"

in order to count it for each and every one"⁴.

And "it is necessary to count the days and also the weeks,

as it is said* "you shall count fifty days,

that is, up to fifty,

and it says, 'seven weeks you shall count for yourself.'

.

He shall count both of them.

.

And if he did not do so, he does not fulfill his obligation from the Torah"*.

And from the verse "They shall be complete" - we learn

(a)

that the counting is at night,

because it is impossible to begin the counting on the actual day of his bringing,

as it is stated, "They shall be complete,"

And you will not find completeness except when one begins to count in the evening.

.

And the same applies to the counting of the other days, which is only at night,*

For ostensibly, the counting of all days is the same,"

(B)

that if one forgot to count on one night.

.

he loses.

from the mitzvah of counting the Omer entirely when one day is missing*¹,

as it is said, 'They shall be complete.'

That is: the explanation of '

(seven)

complete weeks

(they shall be)

it is not 'weeks'

(the seven days of the week)

that begin on the first day of the week and end on Shabbos — for the beginning of the counting

("the day after the Shabbos")

is not "the day after the Shabbos of Bereishis"

(on the first day of the week/ but rather "the day after the Yom Tov"¹¹,

even when it occurs in the middle of the week — rather the explanation is seven weeks

(week to the beginning of the counting)

complete,

forty-nine days,

Night and day.

And an additional interpretation in the words of our Sages, may their memory be blessed: that "complete Shabbats" are weeks that begin on Sunday and end on Shabbat,

like the days of Creation:

"The school of Rabbi Chiya taught: It is written, 'Seven complete Shabbats shall there be,'

When are they complete?

At a time when there is no Yeshua and his neighbors among them."

Sefer HaSichos - 5751

And it is explained in the commentaries: "When Rosh Chodesh Nissan falls on Shabbat and Pesach will come on Shabbat, and they will begin counting after Shabbat,

And then the Sabbaths will be complete,

because Shavuot will be on Sunday,

And it will be from Sunday, the 16th of Nissan when they began counting until Sunday of the holiday of Shavuot, seven complete weeks"

(That begin on Sunday and end on Shabbat,

like the days of Creation)

.

And what is written "In a time when there is no salvation and their neighbors among them" - "he mentioned as a sign."

.

For Yeshua is ninth of the divisions,

and Shachnia is tenth of the divisions,

and the 24 divisions are renewed on Shabbos,

and the head of the divisions is Jehoiarib and the Shabbos begins on the first of Nisan,

and on the second Shabbos before Pesach is Yedaiah,

and on the Shabbos of Pesach all the divisions are equal throughout Pesach,

and for the Shabbos after Pesach, Charim enters, and after it, the Shabbos which is Erev Atzeres, Yeshua enters.

And he shall not serve until after Atzeret,

For on the day of Atzeret, all the watches are equal,

Behold, there is no service of Yeshua and his neighbors between Passover and Atzeret,

But if Nissan and Passover occur on a Wednesday or Thursday,

Yeshua and his neighbors will enter into service between Passover and Atzeret,

And also they will not be perfect,

For one must count from the third to the third and from the fifth to the fifth.

.

And even if Passover occurs on the first day of the week (Sunday).

.

He should enter and work his neighbors before Shavuot etc."⁴.

And we must add,

That this interpretation is also according to the exposition of Rabban Yochanan ben Zakkai in the sugya regarding the modes of study: "The day after the Shabbat" means "the day after the festival" - "One verse says: You shall count fifty days"

(Implying days and not weeks / and one verse says: Seven complete weeks shall be

(weeks⁷',

And 'weeks' refers only to those that begin on Sunday and end on Shabbat/ how so,

Here, on a festival that falls on Shabbat

(It is established that seven complete weeks shall be,

seven complete weeks in their order / here, on a festival that falls in the middle of the week"

(Fifty days and not complete weeks,

for we do not require seven complete weeks from Sunday to Shabbat,

but only fifty in total on whichever day they complete)

•' - That "seven complete weeks shall be" is fulfilled when Pesach falls on Shabbat,

for then the weeks are complete in their order

(from Sunday until Shabbos)

.

[And it is logical to say,

that the exposition of R' Yochanan ben Zakkai

("here on a festival that falls on Shabbos",

"the verse 'seven complete weeks shall there be' is established")

is not merely a deflection said to the Boethusian,

like the words he initially said to him in the manner of a "mere deflection" - since after the Boethusian did not accept the "mere deflection",

In his saying "Rabbi, in this you exempt me,"

Raban Yochanan ben Zakkai replied to him "Do not be

Sefer HaKittur, end of Hilchos Matzah and Maror:

When are they complete? When you count from the evening,

And in the Haggadah: When are they complete? When there is no Yeshua and his neighbors among them.*

Itman of Pesach

(in the meal of Mashiach)

Torah Sheleimah shelgo

(to push someone away with a reed and with difficulties)

as your idle talk"

(skip: you have proof and you have no proof)

,

And he said to him: the proof from the Torah,

one verse says etc."

That is to say,

a study according to the truth of Torah²¹]

.

And to note,

that the discourse of RYochanan ben Zakkai is the first and precedes²² the other discourses that follow in the continuation of the sugya,

And the reason for this²² can be said,

that according to this discourse, it is understood the reason that the Torah wrote,

the morrow of the Shabbat"

and not,

the morrow of the Yom Tov"

(Even though there is room for the error of the Boethusians that the counting of the Omer is specifically from the morrow of the Sabbath)

- Because,

When the beginning of the counting is,

From the morrow of the Sabbath" literally

(When Passover falls on Shabbat)

Then the verse is fulfilled,

Seven complete weeks shall they be,

Complete in their proper order,

As in the days of creation,

From the first day of the week until Shabbat: but from the verse,

"You shall count fifty days" we learn,

that we do not require seven complete weeks from the first day of the week until Shabbat,

but only fifty [days] in general,

on whichever day they complete [fifty]."²

And an additional explanation in the words of Chazal — that,

"Temimut" applies to the time when the Beis HaMikdash exists:

,

Tani" R' Chiya: "Seven complete Shabbasos"

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"They shall be,"

"When are they temimos?",

"When Yisroel do the will of the Omnipresent.""

"And it seems to say,"

the two interpretations of Rabbi Chiya

("when there is no salvation and their neighbors are not between them",

and "when Israel does the will of the Omnipresent")

are related to each other¹⁰.

And this can be explained according to the version of "the early ones who emended

(in the language of the Midrash: "Rabbi Chiya taught:

.

When are they complete,

"At a time when there is no... salvation? and my neighbors between them")

At a time when there is salvation of the Shechinah between them,

That is,

"At a time when the Beis HaMikdash exists, they offer the Omer on Pesach and the Two Loaves on Shavuos",

This is also the explanation of "Temimos at a time when Israel do the will of the Omnipresent",

For then the Beis HaMikdash exists,

And they offer the Omer and the Two Loaves.

That is: since the mitzvah of Sefiras HaOmer depends on the offering of the Omer on Pesach and the Shtei HaLechem on Shavuos"

(as it is written: "And you shall count for yourselves... from the day you bring the omer of waving... until the morrow of the seventh week, and you shall bring... two loaves of waving...")

,

Therefore,

its fulfillment in its completeness

("When are they complete?")

is only when the Beis HaMikdash exists,

but not when the Beis HaMikdash does not exist,

and there is no offering of the omer and the two loaves,

they do not fulfill the mitzvah of Sefiras HaOmer in its completeness,

and moreover,

according to all opinions, its observance in this time is only a rabbinic enactment,

"a memorial to the Beis HaMikdash".

And behold,

since the three explanations

[simplicity in their count

(a complete count of days,

night and day/ perfect like the days of creation

(weeks that begin on Sunday and end on Shabbat)

,

and perfect through the offering of the Omer and the Two Loaves at the time when the Beis HaMikdash existed)

they are in the same word

Last day of Pesach

(in the meal of Moshiach)

- "Temimus" - it seems reasonable to say that there is a connection and relationship between them¹?

And it must be said,

that they are three levels in "temimus", each higher than the previous:

The simple explanation,

Temimus in their number - "temimus" as an indispensable requirement that must be and is present every year.

The second explanation,

Temimus like the days of creation - a "superior perfection" in "temimus"

("temimus that is within temimus")

that is not indispensable"

and applies only when Passover falls on Shabbat"

(and both also apply in this time)

Yod

And the interpretation of the third,

Temimut that depends on the offering of the Omer

(and the Two Loaves)

- the ultimate perfection of "Temimut"

That is relevant during the time when the Beis HaMikdash exists.

But,

This explanation is insufficient,

for,

the distinction between the three interpretations is not only in the manner and level of the "temimus"

(i.e.,

that according to all interpretations, the "temimus" is the same thing,

and the distinction is only in the manner and level of the "temimus")

,

Perfection in the usual manner,

Added perfection,

And the ultimate perfection,

But the difference between them is also

(and mainly)

in the category of the obligation of 'temimut':

In simplicity in their count,

(first interpretation)

- The definition of "temimus" (wholeness) is in the act of counting,

that the action of man in counting the "seven weeks"

(49 days)

is like completeness without missing a single day;

with wholeness like the days of creation

(second interpretation)

- The definition of "temimus" (wholeness) is

(also and primarily)

on Shabbosos

(Shavuos)

themselves,

that begin on the first day of the week and end on Shabbos,

like the days of Bereishis

(something not dependent on the counting of Shabbosos by man)

;

And with simplicity at the time when the Holy Temple existed

(Explanation of the Rebbe)

- The definition of "temimut" (simplicity) does not pertain to the act of counting the Omer

(As in the simplicity of their shields/ and all the more so their plan pertains to the weeks themselves

(As in the simplicity of the days of creation/ but specifically to the counting of the Omer

And in addition to this - clarification is also needed regarding the details of the explanations:

Since the "completeness"

(according to all interpretations)

is in the commandment of counting the Omer, which is performed by man

("And you shall count for yourselves... seven complete weeks")

- one must understand the content and meaning of the perfection of the mitzvah of counting the Omer, which is achieved by the weeks

(that are counted for the Omer)

are

(from the first day of the week until Shabbat)

Like the days of Creation

(The second interpretation: Even though the matter is not dependent on the counting of a person, but on the determination of the days?)

In the second interpretation

(Simplicity like the days of Creation)

And the third

(Simplicity through the offering of the Omer)

-We need to understand: why were they said in obscure language that requires explanation?

(And even though the commentators disagree in explaining the matters)

- "At a time when there is no salvation and neighbors among them",

And "At a time when Israel does the will of the Omnipresent" - and they were not stated in clear language,

"At a time when Passover falls on Shabbat",

And "At a time when they bring the Omer"?

And one must first explain the definition of the mitzvah of Sefiras HaOmer - the reality of counting the days

(And in this itself - the counting itself,

And the days that are counted/ and the mitzvah of counting the days.

Sefer HaSichos - 5751

And in the introduction:

It was explained there that "counting," by itself

(were it not for the mitzvah)

is not a reality

(a thing of content and significance/ and the mitzvah to count makes the counting into a reality,

in the manner of "My commandments I consider them."

וגפק״מ לדינאי³ - Regarding a slave who was freed and a minor who reached majority in the middle of the days of the Omer counting:

And prefatory: that the necessity of completeness in their counting,

that if one forgot to count one night, he cannot continue counting with a blessing,

is

(primarily)

because the lack of counting one night is a lack in reality

(not only from the perspective of the law and halacha of the Torah)

of the counting of the following days,

For example: One who forgot and did not count on the night of the 9th,

cannot count the next day "Today is ten days of the Omer,"

because the reality of counting the tenth day cannot exist if the reality of counting the previous nine days did not precede it"⁴.

Based on this, there is room to say that a slave who is freed in the middle of the days of the counting cannot count with a blessing

(even though he counted all the previous days / because the reality of counting exists only by virtue of the mitzvah,

hence the counting he performed previously

(which was not a commandment of the Torah)

is not considered a reality at all,

And how will he bless and count "Today is ten days of the Omer" if there was no reality of counting nine days beforehand.

And so too regarding a minor who became an adult - for even in his minority he fulfilled the mitzvah of Sefiras HaOmer mi'deRabbanan

(from the law of chinuch / and "My mitzvos"

(also mi'deRabbanan)

are considered as a reality of counting days,

Nevertheless,

since the obligations are mi'deRabbanan

(according to some opinions*⁴)

they are only concerning the "gavra",

and not concerning the object (cheftza),

there is room to say that the obligation of the counting

(mitzvah)

by rabbinic decree, is not considered as counting the days regarding Torah obligations⁴³,

and he cannot recite a blessing⁴³,

since in relation to the obligation that was renewed

night

(Since each night is a mitzvah in itself/ even though it is possible that one will miss in the counting of the days thereafter••

(Because this does not detract from the counting of the days beforehand,

as above)

.

Last Day of Passover

(at the Feast of Moshiach)

When he grew older,

there is no reality of counting days beforehand".

And one should add,

that gpk"m also regarding adults - when Moshiach Tzidkeinu comes

(that - "I await him every day that he will come"⁴⁵)

in the middle of the days of the Counting,

and he will build the Beis HaMikdash and we will fulfill the mitzvah of Sefiras HaOmer properly*⁴,

from the Torah⁴⁷,

will he be able

to be the continuation of Sefiras HaOmer

(With blessing•⁴)

From the Torah, in continuation to the reality of counting the days from the aspect of the obligation rabbinically in this time

(According to most opinions, Sefirat HaOmer in this time is rabbinical•⁵)

.

But,

It seems more correct to say,

That the interpretation of "Mitzvotai Achshavi"

(And in our case,

that the commandment

Sefer HaSichos - 5751

makes the counting into an important reality)

It is,

that the Torah's commandment regarding the counting of days makes the counting into a reality in the world even for one who is not commanded to count

(as follows)

.

And based on this, it can be said that whoever becomes obligated in Sefiras HaOmer in the middle of the days of counting may count with a blessing,

Because,

The counting of days that he counted before the time of obligation,

even though it is not a commandment,

it is a reality in the world

(since there is a commandment in the Torah regarding the counting of days)

,

and therefore he can properly recite a blessing and count "Today is ten days of the Omer",

for the reality of counting nine days

(Even though it is not a counting of a mitzvah/ enables the fulfillment of the mitzvah of Sefiras HaOmer from the tenth day onward"⁵.

And the explanation of the matter:

Mitzvah

(not only its actual fulfillment,

but also the commandment itself)

- necessitates the existence of a cheftza

(For example: "You shall eat matzos"⁵¹ -

There must necessarily be in the world an object of "mitzvos"/ and not just a plain object,

Rather, an object of importance - not just a plain object found in the world,

But an object whose existence is necessitated by the command of the Torah,

An object that the Torah relates to

[And on a deeper level: an object that is considered "reality" even in the world of the one commanded,

But not so without the command,

the reality of the created beings has no importance in relation to the reality of the Creator⁵⁵/ even if in practice the mitzvah will not be fulfilled in that object.

That is: In addition to the fact that the fulfillment of the mitzvah changes the object in the world to be a holy object,

Behold,

the Torah command itself

(even without the fulfillment of the mitzvah)

makes the object in the world into a significant reality

(regarding ordinary worldly matters, even if the mitzvah is not fulfilled in it,

so that it is not an object of holiness,

but rather an object in the world.

And similarly, it can be said regarding the "Sefirah" that its entire existence

(Not only exceptional importance in a reality that exists without love and brotherhood,

as in other mitzvos of the Torah)

is done because of the commandment,

that is,

that the command of the Torah regarding the counting of days makes the counting of days

(first and foremost)

into a reality in general

(for counting in and of itself is not a reality / and even to a reality of exceptional importance that the Torah relates to it

(Existence also in the world of the one who performs the commandment)

- that the reality of counting the days

(which is made by the Torah's commandment)

exists even if the mitzvah of counting is not fulfilled in it

(that one who is not obligated should count them)

.

Last day of Pesach

(at the Seudas Moshiach)

[And one can provide an example of the matter in "number"*⁵ - 'An ox or a sheep or a goat when it is born, and it shall be seven days under its mother, and from the eighth day onward, it shall be accepted as a fire-offering to Hashem'⁵⁵ - that the very fact that the Torah refers to the number of days of the ox,

makes the number of days of the ox an important reality in the world,

even when this matter does not relate to its offering as a sacrifice,

in the case of an ox of a non-Jew

(even if he does not sell it to a Jew, etc.)]

.

And so it is,

In the mitzvah of counting the Omer there are three matters:

The reality of counting the days - a reality in the world that is done by virtue of the commandment of counting the days

(unlike, without the commandment, the counting is not considered a reality)

.

An important reality of counting the days - not just any reality in the world,

but an object that the Torah relates to

(As in all mitzvos where the existence of the object itself becomes a necessary existence by virtue of the Torah's command*⁵)

.

[And more specifically: Sefirah — its entire existence is by virtue of the command

(Without the command it has no existence at all. And the days — they exist even without this,

And through the command to count the days

The days become an important existence

(in addition to their existence in the world, which exists without this)

— an object necessitated by the Torah's command/

And afterwards comes the mitzvah of Sefiras HaOmer

(its actual fulfillment)

- not merely a reality in the world in a simple sense,

and not merely a reality forced by the Torah's command,

but an actual mitzvah - that the counting of the days

[that is, the counting

(the action/and also the days]

(the passive)

]

It becomes an object of holiness.

Based on this, we can also explain the content of the mitzvah of counting the Omer:

The mitzvah of counting the Omer is a preparation and qualification for the holiday of Shavuot,

"the time of the giving of our Torah",

as the Chinuch writes⁵⁵ "from the roots of the mitzvah."

.

Because the entire essence of Israel is nothing but the Torah, and for the sake of the Torah were heaven and earth and Israel created,

As it is written•⁵ ‘If not for My covenant [with the day and the night...],’

And it is the main reason and the cause that they were redeemed and left Egypt in order to receive the Torah.

.

We are commanded to count from the day after the festival of Passover until the day of the giving of the Torah, to show in our souls the great desire for the honored day.

.

And he should always count when the longed-for time will come.

.

For the counting shows in a person that all his salvation and all his desire is to reach that time"*⁵.

Sefer HaSichos - 5751

And the language is lengthy: "For the sake of the Torah were heaven and earth created.

.

as it is written, 'If not for My covenant day and night...'"

It implies,

that the understanding for receiving the Torah through the Counting of the Omer is not only regarding the person [who counts]

(Bnei Yisrael)

,

"The entire essence of Yisrael is nothing but the Torah.

.

"to show in our souls the great desire for G‑d,"

but also regarding the object of the world in which we fulfill the Torah,

that the existence of the world is nothing but the Torah,

"Because of the Torah the heavens and the earth were created"•* -

And according to the above - one can say the explanation in this:

The distinction of the mitzvah of Sefiras HaOmer from other mitzvos of the Torah - in two ways:

(a)

The mitzvah creates the object of counting the days into existence,

That is,

That the action of the mitzvah is not only adding extra importance to an object that already exists in the world beforehand,

But rather in its very existence,

That the mitzvah creates the existence of the object in the world,

(b)

The mitzvah is in the time itself - the counting of

(the days and weeks')

the time

(unlike the rest of the mitzvos -

even in mitzvos that are time-bound,

the time only causes the obligation of the mitzvah,

but the mitzvah itself is an action on something else

Eating matzah,

Sitting in the sukkah,

and the like)

which is done in this time*.

And it can be said,

that in these two matters the entirety of the action of the giving of the Torah is emphasized:

in the existence of the object itself

(of the Counting of the Omer)

In a world that is made through the mitzvah - it is emphasized that the existence of the object in the world is only from the aspect of

(for the sake of)

the Torah,

since without the commandment there is no existence of counting;

and to bless upon their counting"••

(of delayed education)

,

,

These days are counted

(special among the days)

In that they are pure and distinct from each other,

But the seven weeks,

What is the nature of their counting that it should be different from each other if not that this is actual counting etc."

(Meshech Chochma Parshas Emor s.v. Tisperu chamishim yom, that is,

The uniqueness of these days from other days is only in their counting.

Last day of Passover

(at the Feast of Moshiach)

And this is the preparation for the action of the Giving of the Torah in the object of the entire world - that it should be evident that his entire existence is only "for the sake of the Torah,"

And in the language of the Gemara in the passage of the Giving of the Torah: "What is written, 'And there was evening and there was morning, the sixth day,' "

Why is an extra 'heh' needed?

It teaches that the Holy One, blessed be He, made a condition with the act of Creation and said to them: If Israel accepts the Torah, you will endure,

And if not, I will return you to emptiness and void."

("The sixth" implies the sixth that is special.)

.

"Sixth of Sivan, on which the Torah was given"/ that is,

that the receiving of the Torah

("Israel receives the Torah")

makes the reality of the "Act of Creation",

and this is what is meant by "The earth feared and was still",

"At first fear, and at the end stillness".

And regarding the mitzvah that is in time itself

(counting of time)

- since time is

(not a particular object in the world,

but rather)

a definition of the world,

as is known that the creation of time

(which is also "created")

was together with

(and part of)

the creation of the world,

like space,

for the definition of the world is space and time"

therefore,

that the effect of the mitzvah of counting the Omer" is

(not regarding a particular object in the world,

But)

Regarding the definition of the world

(the reality of time)

:

And this is the preparation, the qualification, and the empowerment for the action of the other commandments — that the action of each commandment regarding the particular object in the world belonging to that commandment is after and in continuation of the action in the definition of the world

(time)

through the commandment of counting the Omer.

And one could say,

that the three matters in the mitzvah of Sefiras HaOmer

[the existence of the counting which is done through the commandment,

the existence is more important than the counting and >the days, in addition to the existence that existed previously,

and the object of holiness

(as above in section 8/ that they are three stages in the action of the mitzvah in the nature of the world as preparation for the giving of the Torah

(as above in section 9)

]

Corresponding to the three interpretations of "Tamimut" in the mitzvah of Sefirat HaOmer:

The reality of counting the days that

(in its own right is not reality,

and the action through the mitzvah - is emphasized in the interpretation of Tamimut in Nezanim

(as above, section a)

- that the completeness is

(only)

In the counting by man,

even when it does not correspond to the count of the days of the week,

from Sunday to Shabbos,

the reality of counting days which is only from the aspect of the mitzvah.

the additional importance that the mitzvah adds to the reality that exists beforehand,

that it is

(fundamentally in the days being counted

(that the reality of days exists even without the commandment,

and through the commandment to count the days,

they become an important reality)

- is emphasized

(mainly)

in the interpretation of 'perfect like the days of creation'

(as above, sec. 2)

- when the counting of the man

(that in itself it is not a reality)

corresponds to the counting that is from creation,

counting of seven weeks*⁷ that begin

Sefer HaSichos - 5751

on Sunday and conclude on Shabbos,

like the days of Bereishis,

since the counting of the days of Bereishis is a reality that exists even without the mitzvah of Sefiras HaOmer,

and through the mitzvah of Sefiras HaOmer it acquires additional importance.

And the object of holiness - since it is made through the actual fulfillment of the commandment.

(unlike the existence of the sefirah,

and the important existence of the days,

which are made from the commandment itself,

even without actual fulfillment/ this depends on the fulfillment of the commandment in its proper way.

And this matter is emphasized in the interpretation of Temimut that through the offering of the Omer when the Beit HaMikdash was standing

(as above, sec. 3)

- Since the fulfillment of the mitzvah in its proper manner depends on the offering of the Omer in the Holy Temple.

Based on this, the aforementioned questions are also resolved

(64-5)

Regarding the three interpretations of temimus:

The three interpretations of temimus are

(They are not different definitions,

but rather)

One definition and concept - perfection

(innocence)

In the preparation of the world for the giving of the Torah by means of the mitzvah of counting of the time

(Definition of the world / but in this matter there are 3³² stages

(interpretations)

: Two stages through the commandment itself

(before the fulfillment of the mitzvah)

- that the commandment does

(a)

The reality of the Sefirah,

(b)

Greater importance in the days being counted³³,

And an additional stage

(the main one)

Through fulfillment of the mitzvah — that the boundary of the world becomes an object of holiness.

And accordingly, the content of perfection in the mitzvah of Sefiras HaOmer is understood when the weeks are complete

Like the days of creation - that even though the main mitzvah of Sefirat HaOmer is the counting of man,

nevertheless,

since the content of the mitzvah of drawing holiness into the counting of time pertains to the nature of the world

(time/ it is in greater perfection when the existence of the counting of time by man corresponds to the counting of time also from the side of the constraints of the world,

perfect like the days of creation.

And in explaining the precise wording of the Midrash

(in the second and third interpretations)

"When are they perfect? At the time when there is no Yeshua and his neighbors among them."

(and not when Passover falls on Shabbat / and 'When are they temimot? When Israel does the will of the Omnipresent'

(and not when the Omer is offered)

- one could say,

that in this wording is hinted the connection and relationship between the interpretations of temimot,

that in each of the two interpretations, the second interpretation is also hinted:

The reason that the interpretation of temimot is like the days of Creation,

when Passover falls on Shabbat

(the second interpretation / is said as a hint and sign in the wording 'when there is no Yehoshua and his neighbors among them' - one could say,

In this is also hinted the temimus of the time when the Beis HaMikdash exists.

(Explanation of the Rebbe)

- that the watches of Yeshua and his colleagues do not enter into service between Pesach and Shavuos,

but other watches serve in the Beis HaMikdash,

namely,

that it is speaking of the time when the Beis HaMikdash exists,

for then the mitzvah is fulfilled in its proper manner.

And the reason that the explanation of temimus through the bringing of the omer

(At the time when the Beis HaMikdash existed)

It is stated in the wording "When Israel does the will of the Place" - we must say,

That this also hints at the completeness in the counting of time,

the definition of the world

(Corresponding to the second interpretation of 'completeness as the days of creation')

- since the action of 'doing the will of the Place' also affects the reality of the world that is made

the unity of Pesach

(Assisted from above)

in ultimate perfection"

(as stated in Scripture: "If you follow My statutes... I will give your rains in their time, and the land will yield its produce, and the tree of the field will give its fruit.")

and it is explained in many sayings of our Sages, of blessed memory;^ and consequently,

also the counting of time

(the framework of the world)

is in ultimate perfection,

and then there is also the drawing down of holiness that comes through the mitzvah

(the object of holiness)

To the utmost of my perfection.

May it be His will that the prayer that is said immediately after Sefiras HaOmer be fulfilled: "HaRachaman, He will restore for us the service of the Holy Temple to its place speedily in our days" - "because now we count only as a remembrance of the Temple."

.

Therefore we pray that the Holy Temple be built and we will fulfill the mitzvah in its proper form."*⁴.

And according to the aforementioned that "the counting of days is a reality in the world even when there is no mitzvah to count the days" - "we will fulfill the mitzvah in its proper form" even when our righteous Mashiach comes in the middle of the days of the counting.

(And in any case before the last day of Sefiras HaOmer / since the reality of the counting of days that is before [this] enables the continuation and completion of the counting of days in a way that they fulfill the mitzvah of Sefiras HaOmer in its proper form,

enables the continuation and completion of the counting of days in a way that they fulfill the mitzvah of Sefiras HaOmer in its proper form,

from the Torah".

And then there will be the perfection of "temimut" in all three mentioned interpretations: completeness in their number,

completeness like the days of Genesis,

and completeness through the offering of the Omer - a threefold perfection"

(which is also felt in the determination of the totality of the year¹•/

Sefer HaSichos - 5751

In the third redemption and in the third Beis HaMikdash,

"Speedily in our days, Amen Selah".

Three* consecutive days.

And to note,

that also the two days of Rosh Chodesh Iyar - the month in which all its days are days of Sefiras HaOmer - are in continuation of Shabbos

(Erev Chag)

three consecutive days;

and also the two days of the holiday of Shavuos

(in the Diaspora)

- the fiftieth day after and in continuation of the forty-nine days of Sefiras HaOmer* - are in continuation of Shabbos,

Three consecutive days.

Dedicated to strengthening the connection to the luminous day of Yud-Alef Nissan, the day marking one hundred and one years since the birth of the Rebbe, of blessed memory.

Printed by and for the merit of

HaRav HaTomim R' Hillel David and his wife Maras Sterna Sarah, their daughter and their sons

Chana,

Yisroel Aryeh Leib,

Levi Yitzchak,

Brod Shneur,

Meir and Shimon

should live long and good years, Krinsky

for great and exceptional success in the revealed and hidden good, in all they turn to, in material and spiritual matters

with joy and good heart