English translation — משיחות ש״פ שמיני, מבה״ת וער״ת אייר ה׳תנש״א

This Shabbos we finished reading Parshas Shemini for the eighth time this year - as has been noted several times in recent weeks,

that this year we read Parshas Shemini

("Vayehi bayom hashemini")

eight times,

What this contains is the advantage - as the famous saying²: Shmini Shmonah Shminah - a year when one reads

(Parshat)

Shmini,

Shmonah - eight times,

will be Shminah,

a "fat" year filled with physicality and spirituality.

What this is consistent with the general theme of this year - for which Jews give the sign and name "Hei Tehei Shnat Niflaot Areinu" - a year distinguished by that it is "fat" and filled with miracles and wonders from the Almighty that occur before the eyes of all,

(Also)

All preparation for the miracles and wonders of the true and complete redemption which comes immediately and directly,

"As in the days of your exodus from the land of Egypt I will show wonders"¹■ - as mentioned and emphasized many times during the year,

And especially in the month of Nissan,

From the language of 'neis'⁴ and 'nisai nissim'⁵.

2)

See also Likkutei Sichos vol. 7 p. 297.

Sefer HaSichos 5748 vol. 2 p.⁶ 395.

p. 413 and onward.

In addition, this Shabbos is also:

(a)

the first Shabbos after Pesach,

when we begin saying and learning^, Pirkei Avos this year

(on the Shabbasos between Pesach and Shavuos")

,

starting from "Moshe received the Torah from Sinai, etc."^,.

(ב)

The last Shabbos of the month of Nissan this year

(שנת אראנו נפלאות / and moreover - the end of the month of Nissan)

(וואס "הכל הולך אחר החיתום""׳)

,

because Shabbos is the eve of Rosh Chodesh Iyar,

"מחר חודש".

(ג)

The conclusion of the second full week of the Counting of the Omer

("Fourteen days which are two weeks of the Omer"/ as is the practice of the fixed calendar of this year,

that the Counting of the Omer begins "from the morrow of the Shabbat"^2, literally

(because the first day of Pesach was Shabbat)

,

which opens a

name.

Sefer HaSichos - 5751

Elevation in the matter of completion of the Counting of the Omer - as it states in the Midrashic: "Seven complete weeks shall be,"

When are they complete?

.

When Pesach falls on Shabbos and they begin counting on Motzaei Shabbos,

for then the weeks are complete",

"that begin on the first day of the week and end on Shabbos"^4,.

And since in the current arrangement all these things come together on this Shabbos -

(A)

Reading of Shemini for the eighth time,

(b)

Tomorrow is Rosh Chodesh,

(c)

Conclusion of the second week of Sefiras HaOmer,

(d)

Beginning of reciting and studying Pirkei Avos — one must say

(since everything is with hashgacha pratis⁵)

Then they have a connection between them,

And furthermore, the main point — a connection with the subject of "Show us wonders."

And as follows.

The elevation of "Shemini shmonah sheminah" requires explanation:

"Shemini" is

(air)

from the word "fat"

(as is known, the explanation of "on the eighth day of assembly"⁷)

.

And being a portion in the Torah,

from which there is derived a lesson and giving of strength for the entire year,

it is understood that from the reading of Parshat Shemini

(even one time)

there is derived "sheminah"

(fatness)

For the entire year.

The question arises: since "Shemini" itself means fat - what essential innovation comes from this through the number of readings,

that we read

(the same portion and the same topic of)

Shemini eight times•\,

that specifically then they say that it will be "Sheminah",

a "fatter" year?!

Reading Shemini eight times indeed adds emphasis to the concept of "eight"

(Eighth)

,

But from the language of the adage it is understood,

that

(a year when)

"eighth eight"

(one reads 'eighth eight' times)

has in itself a novelty regarding the rest of the years.

(Not merely an additional emphasis)

- then

(Specifically this year will be)

"Sheeminah".

And one could say the explanation in this:

The special elevation of "Vayehi bayom hashmini"

(day "sheni lemilu'im"⁷)

,

It consists in this,

that on this day began the indwelling of the Shechinah in the Mishkan - "Today G-d appeared to you,

to cause His Shechinah to rest upon the work of your hands.'²,

until then 'And all the people saw and shouted and fell on their faces.'²².

And the strength for this came

Shabbos Parshas Shemini,

Mevarchim HaChodesh and Erev Rosh Chodesh Iyar

(also)

Through the fact that this was on the eighth day\:

Matters of the world

(air of the perfection of the world)

are arranged in the number seven.

The world was created in the seven days of Bereishis

(Six days of creation,

and Shabbos that infused rest into the world\,

the perfection of creation)

- the seven days of the encompassing,

in which the time of the world and the totality of the order of the chain of existence are established

(the seven days of building,

seven attributes/ because the number seven indicates the divine light that clothes itself in creation: "eighth" indicates the divine light that is above clothing in the world,

in the aspect of guarding the encompassing that is above the chain of existence.

What therefore was "on the eighth day" the resting of the Shechinah in the Mishkan: although even before that there were many details of services during the seven days of the consecration,

was still all connected with a revelation of G‑dliness that is within creation,

it did not have the aspect of revealing the "And I will dwell in their midst,"

revelation of the Shechinah in the Mishkan: specifically on the eighth day

(and that "this number is unique to Him, may He be blessed")

had

there was revealed the G‑dliness that is above creation in the Mishkan — "Today G‑d has appeared to you,

to cause His Shechinah to rest upon the work of your hands."

This is also the connection of "shmini" with "shmeneh"

(shmini from the root meaning fat)

Because the drawing down in a manner of "fat",

"Fatness" - more than in the usual manner according to the limits of the world - comes specifically from the eighth,

which is above the order of the chain of descent.

The ultimate intention is,

that the light which is higher than the chain of descent

("eighth")

should not remain in separation from the world,

Only that this should be drawn down in revelation into the world,

In such a manner that the world,

on account of its boundaries,

should receive the revelation.

That is,

that there should be a connection of both matters: the revelation which is above measure and limitation,

which has the advantage that it is higher than the limitations of the world - without measure and limitation,

which has the advantage that the recipient becomes a vessel for receiving and absorbing the revelation internally: it becomes the connection of the boundless and the boundary.

[And furthermore: the order of service in this is from below to above,

that from the measurement and limitation of the world,

one reaches the capacity to

(absorb)

the light that is above the boundaries of the world,

as will be explained in section 6)

]

.

That the novelty of the revelation of G-dliness in the Mishkan and the Temple consists in this

[and in ultimate perfection - as it will be in the Third Beis HaMikdash]

- as it opened on the eighth day - "

(And they shall make for Me a Sanctuary)

and I will dwell among them","

the indwelling and revelation of the Shechinah,

which transcends the limits of the natural order

("for Me"/ in a physical Mishkan,

There is no "work of your hands".

And from the Mishkan it spreads throughout all

Sefer HaSichos - 5751

The world

(From it light goes out to the entire world")

.

As it was revealed in the Ark

(which is "the main object in the Mishkan"²)

-Thus "the place of the Ark is not from the measurement"²: even though the Ark

(in which were placed the two Tablets of the Covenant,

which include the entire Torah,"^,',

and the Torah and the Holy One, blessed be He, are entirely one)

is above measurement and limitation,

"is not from the measurement",

the place of the Ark had a specific measurement

("two cubits and a half its length, etc."-y)

,

And the place was "not from the measure" - together with the quality of without limit over the quality of limit

(which can be received within the limits of the lower one)

.

And accordingly it emerges in the service of a Jew: In general, there are two modes and orders of service - a service in contraction and in measure and limitation

(of holiness)

,

And a service that is above measure and limitation.

And there is something that is not in this: The service within measure and limitation is relative to the level of man,

that he should become a vessel to receive G‑dliness within the essence of his being.

And the service that is beyond measure and limitation

("with all your might"'■'■)

Aleph

a vessel to receive G‑dliness that is beyond man's limitation

("the true 'might'")

; and the perfection consists of the connection of both matters in man's service: for in his service that is beyond limitation he has the advantage that it is drawn into a vessel and within [his] essence,

And indeed, in his service within limitations, he has the virtue of "with all your might".

Based on this, one will understand the concept of "Shmini Shmonah"

(the reading of 'Shmini Shmonah' eight times)

,

And then there is the 'Shminah':

The difference between 'Shmini' and 'Shmonah' is: 'Shmini' is an ordinal number,

which indeed comes only after seven previous ones,

But this is a special eighth reality,

which is distinct in the city from the seven that preceded it.

"Shemini" is not entirely a matter on its own,

Rather, this has a connection

(and comes in sequence)

to the seven

(and furthermore: Shemini is specifically the remainder after the seven that were there before)

; but after that the matter emerges

(day)

the eighth,

is this

(air)

a special existence,

which is distinct from the seven.

[as in our case - "And it was on the eighth day",

the eighth day of the inauguration,

What comes after the seven days of the inauguration,

but this is a special,

eighth day,

which is separate and higher than the previous days — the eighth day is the day when the most essential innovation occurred — the dwelling of the Shechinah in the Tabernacle]

.

“Eight” — eight — is a number that includes [all],

it includes all eight together,

also the seven that preceded it⁴.

Eight is the

Parshas Shemini,

mevarchim hachodesh and erev Rosh Chodesh Iyar

Means that one has all eight together.

And conversely: the day elevates them all to

(the level of)

eight,

that all things

(Iyar the first seven)

Are a part of "Shmoneh".

And accordingly, one can say that "Shmini" and "Shmoneh" together are also indicative of the power to connect the two aforementioned matters in the revelation of G‑dliness in the Mishkan - without limit and limit: in order that there should be the connection of limit and without limit

(the world and above the world)

,

needs in the without-limit

(the eighth level)

itself to be both matters.

And this is the difference between "Shmini" and "Shmonah": "Shmini" is

(primarily)

the concept of without limit^5,,

and "Shmonah" is like without limit is included in itself

(the quality of)

limit

(seven)

.

"Shemini" primarily refers to the revelation that transcends the chain of spiritual descent.

(preserving the perimeter)

,

and "Shmoneh" emphasizes how the revelation

(that transcends the chain of descent)

includes and is drawn down also into the seven days of building of the order of descent,

in every particular detail - alef,

beis,

3.

4.

5.

6.

7 and then 8 — as they are all raised up and become "eight."

And this is the innovation of the year when "Shmini Shmone" — that "Shmini" stands

(air)

in a manner of "Shmone."

One reads "Shmini" eight times: when one reads from parshas Shmini only once

(or even three times)

etc.,

it primarily indicates the revelation of Shmini that is above the world

(separated from the seven)

; when one reads it, however, eight times,

one

days\

"Three days" etc.

See Tanya Or HaTorah, Mikeitz, page 34,

Sefer HaMitzvos of the Tzemach Tzedek, page 25,

A first time,

a second time,

a third time etc. until - an eighth time

(On this Shabbos)

,

That eight includes all

(Also the seven)

-Then the revelation of 'Shma' emerges also in each of the - and in all - seven details

(levels)

of the creation,

and then in perfect completeness - the eighth time

(What specifically now one reads

(Air)

The entire parshah / so that one has the completeness of "Shemini" eight times - the advantage of "Shemini" together with the advantage of "Shmonah",

which includes also the seven*.

And therefore becomes through the -"Shminah",

a "fat" year: the true completeness of fat

("fatness")

is specifically when one has the connection of "Shemini" and "Shmonah",

"Shemini" is an aspect of "Shmoneh",

without limit and boundary - which proves that it comes from the essence

(that is above limit and boundary / which is the concept of fat

(and oil / the extract and essence■ of all matters,

which permeates all details and details of details - as known that fat "permeates throughout".

Now in this:

The way in which one achieves,

One comes

Sefer HaSichos - 5751

To the revelation of "Shmini"

(That is above the limitation of the world)

- Is specifically through the service from below to above without measure and limitation of the world,

In the seven levels - alef,

Beis/gimel,

Daled,

Hashem,

and / that / until one reaches eight

[as simply - that eight comes specifically through that which earlier there are seven]

.

And the reason for this - because specifically through the service in measure and limitation one becomes a vessel to receive higher revelations,

until the revelation of eighth and eight.

What from this is understood that the service in measure and limitation is connected

(in its root)

with a very high level

(higher than the root of everything)

.

And as this is regarding "the place of the Ark is not from the measurement": the "not from the measurement" came specifically through the fact that the Ark had a measurement.

If the Ark were not in the specified measurement that is explicit in the Torah,

the sanctity of the Ark would not be complete,

which is as the L‑rd commanded Moses.

Example in the fulfillment of the commandments — there is no commandment of tithing

(that separates one-tenth from the remainder"")

: The law of tithing is that "one does not tithe by estimation but by measure or by weight or by number"'⁴

[Not like by terumah,

and that "one does not separate this terumah neither by measure nor by weight nor by waving.

.

but rather estimates and separates in his mind etc.""!.

and further regarding tithe of animals

(that-

"positive commandment to set aside one from ten etc."⁴⁴/ and that a part of the essence of the action of the mitzvah is the counting: "count one, two, three, four, five, six, seven, eight, nine,"

And the tenth emerges.

.

if one estimates, behold it is tithe^,4,

and as it is said, "the tenth shall be holy to the Lord".

The revelation of "the tenth shall be holy",

Sanctify the word itself⁴⁷,

And if it is in Havdalah and incomparably

(Garmi')

from all matters - one achieves specifically through a minyan

(service of)

the man”⁴,

“Count one two.

.

9".

And one can say that this is the air regarding "And it was on the eighth day",

then the revelation of Shemini comes after the seven days of the miluim.

And this stands even more openly and emphatically in this year when "Shemini Shmonah",

One reads Shemini eight times,

time after time until

(one counts)

eight times"⁴,

When one has in actuality and in revelation "Shemini Shemonah".

So that one has the advantage of reading Parshas Shemini in all eight times - and in particular: the first time - the advantage of the opening and beginning of the matter of reading "Vayehi Bayom HaShemini" in this year; the second time - the advantage of double wisdom⁵; the third time - the advantage of

Shabbos Parshas Shemini,

from BeHaT and Erev Rosh Chodesh Iyar

the chazakah⁵

[This point is emphasized in general in this year,

as discussed above⁵²]

: the fourth time - corresponding to the four legs of the Heavenly Throne and the Table,

And the legs of the chariot,

And through this, the existence becomes strong in the standing of the table⁵³; the fifth time - corresponding to the aspect of "the fifth to Pharaoh"*⁵,

And "they scatter and reveal from Him all lights"⁵⁵; the sixth time -

[In addition to the chazakah

(three)

in double,

also -]

the perfection of creation

(that was created in six days)

; the seventh time - the quality and completeness of "rest" that comes to the completeness of the world

(on the seventh day⁴/ so one has the completeness of all seven days of creation

(in which the order of the chain of descent is established,

as known, section 63)

; until the completeness in the eighth time - above the order of the chain of descent,

as mentioned at length.

And to add,

So Shmini is

(generally)

includes also Tish’ii and Asiri*⁵; and therefore,

from Shmini one then comes also to Tish’ii,

three times chazakah,

so that Tish’ii becomes the closest preparation — immediately and without interruption — to the Asiri Yihyeh Kodesh

[unlike the previous levels,

from Alef to Chet,

Even though from them the tenth is established,

But there is an interruption between them^ including the perfection of redemption that is connected with the tenth

(as follows, section 11)

.

The power to draw down the Shechinah

below "on the eighth day" came specifically through Moshe Rabbeinu⁵,

through his prayer "And let the pleasantness of Hashem our G-d be upon us"⁵,

May it be His will that the Shechinah rests on the work of your hands״״⁵ - Warus Moshe,

having within oneself both aspects of unlimited and limited•*,

is the intermediary which unites "between G‑d and you"׳*,

which gives the power to bring down Elokus from above the world into the world

(as it was in the Mishkan)

.

as emphasized at the beginning of Pirkei Avos

(which we begin to learn on Shabbos Parshas Shemini,

Another version, a)

- "Moses received Torah from Sinai and transmitted it etc.": Moses is the recipient of the Torah from the Almighty Himself

("and transmitted it etc.,"

And the Mishnah continues to enumerate the order of the transmission of the giving of the Torah from generation to generation*/ And through him - the Torah comes to every Jew and all Jews

("Torah was commanded to us by Moses, an inheritance of the congregation of Jacob"⁵*)

:

That through Torah

(that Moses received from Sinai)

- the wisdom and will of the Holy One, blessed be He**,

And Torah and the Holy One, blessed be He, are entirely one - the Ark of the Covenant with the Name - becomes the indwelling of the eight

(Divinity

Sefer HaSichos - 5751

which is above creation)

in the Mishkan; and through Torah - a Jew has the ability to draw down Divinity into the world,

until the air of Divinity which is above creation.

And the power that Moshe has for this comes from the fact that "Moshe received the Torah from Sinai"

(as known, the precision: what it says “מסיני” and not “מהקב״ה” etc.)

-that “סיני” is “מכיך מכל טורייא”⁶⁷,

and Moshe received the Torah “מסיני”,

he learned from “מסיני”,

that he was at the ultimate level of self-nullification,

“מכיר מכל טורייא”,

where there is only a matter of haughtiness

(even)

of holiness - he was "familiar" with this,

"very humble, more than any person on the face of the earth"⁶; and being utterly nullified to the Above gave him the power to be "received the Torah from Sinai",

the true recipient,

who becomes the connecting medium to transmit the Torah of the Holy One, blessed be He, to the Jewish people.

And more specifically - it can be said that the concept

(the connection of infinity and limitation)

is also hinted at in the name Moshe

[The first word of the Mishnah and the entire tractate: "Moses received the Torah, etc."]

:

Moshe is an acronym for "Moshe Shammai Hillel",

corresponding to the three lines,

the right line

(Chesed/ the left line

(Gevurah)

and the middle line

(Tiferes)

: Shammai and Hillel correspond to the two lines of left and right in the Torah

("From His right hand, a fiery law for them"⁷/ and therefore Beis Shammai is stringent

and Beis Hillel is lenient,

"These forbid and these permit, these disqualify and these declare fit"⁷, as known⁷¹; and Moshe corresponds to the central line,

which includes and connects both lines"⁷.

The root of the boundless and the boundary above is - Chessed and Gevurah⁷⁴

[And in this itself - Chessed and Gevurah in the Torah,

"מימינו אש דת למו"]

: From Chesed is drawn the influence that is above measure and limitation,

And from Gevurah

(and tzimtzum)

- the constricted influence,

according to the limitation and vessel of the recipients; and Moshe - the middle line

(which is the ultimate nullification)

- includes and connects both lines.

Therefore the order is that in "Moshe" the mem comes first - the acronym of Moshe

the middle line

and then shin-hei,

acronym of Shammai Hillel,

left and right⁷⁵)

.

And the power for this comes from the fact that in Moshe there exist both matters - as hinted in his name Moshe, based on the verse "because from the water I drew him"[1] together with that Moshe had the quality of revelation

(Chessed)

- "Mashityahu"

(And if primarily by this name he is called "Moshe" / that he performed his service in revelation

(On the dry land/ he has in himself also the quality of "Min HaMis

(Mashityahu)

",

The revelation of the hidden matters in water - the revelation of the power of concealment

Shabbos Parshas Shemini,

Mevorchim HaChodesh Zayin Iyar

And the power of limitation of the Above that stands in gevurah,

until the aspect of "He made darkness His hiding place"⁷,

the intrinsic concealment above

(that from this comes the concealment of the world)

⁷,

as is known that water

(the waters of the sea)

,

And covers or hides that which is found within the sea,

alludes to the power of concealment

(tzimtzum)

from the Supreme⁷ from which comes the concealment and hiddenness of the nature of the world that conceals G‑dliness,

Teva (nature) from the term "tov'u

(covered and hidden)

in the Sea of Reeds"*",

And conversely: the root of Moshe

(air as it stands revealed in the world)

is "from the water,"

as discussed above that specifically through measurement and limitation

(whose root is higher than the root of BLG)

one comes to receive also the revelation of BLG.

And since that Moshe came

(the middle line)

was the ultimate bitul

(in the manner of "humble from all mountains")

He reveals the advantage of both lines,

until he includes and connects them - without limit

("Shemini")

and limit

("Shmonah")

and both together,

which gives the power to bring down the Divine Presence

(that is above the world)

Below in the world - the matter of "Shemini Shmonah Sheminah".

And from Moshe is drawn the power for this to every Jew - and in particular that in every Jew there is the aspect of Moshe

within him,

and affects his actual service

(that for every Jew "fear is a small matter"⁷)

- as it was at the time of the establishment of the Mishkan,

that Moshe's prayer effected "let the Shechinah rest upon the work of your hands",

And "the entire people saw and sang and fell on their faces" - utter self-nullification

(extended from "their faces",

the aspect of the innerness of man)

; and from that generation it is drawn into all generations,

as it is known that every generation

(and especially the generation that left Egypt)

includes all the generations before it and after it^,".

And simply - that from Moshe the power is drawn to every Jew to be in the aspect of "Moshe received the Torah from Sinai",

And every recipient of the Torah should become unified

(In a wonderful unity etc."⁴")

with the Torah and with the Giver of the Torah — Israel, the Torah, and the Holy One, blessed be He, are all one⁴"

to the extent of "and your eyes⁵ shall see your Teacher"""

(And something similar to this occurred at the Giving of the Torah⁷)

.

And through this — the advantage of the boundless, the bounded, and both together shall be revealed.

Sefer HaSichos — 5751

Based on this, one will also understand the connection with the conclusion of "two weeks of the Omer" on this Shabbos

(Parshas Shemini)

:

With the conclusion of "two weeks of the Omer", it ends

(the service in)

the two lines of Chesed and Gevurah

(in the first week - Chesed of Chesed until Malchus of Chesed,

And in the second week - chesed sheb'gevurah until malchus sheb'gevurah)

,

Then one has the completeness of both matters,

Chesed and gevurah - which in the two lines

("rightward and leftward""*)

divide themselves generally^," all the matters"^,,

Beginning in Torah

(From His right hand, a fire of law, etc.)

,

"These forbid and these permit, etc."

(As above regarding Hillel and Shammai)

,

And from this it becomes drawn down into the world,

And in its root above - the line of the boundless and the line of concealment and boundary

(as above)

.

In particular - is the conclusion of "two weeks of the Omer"

(Chesed and Gevurah)

with Malchus shebeGevurah: in addition to the simple explanation that Malchus shebeGevurah is a part of Gevurah - there is also here the allusion^,,

that from Gevurah is revealed the concept of Malchus - the revelation of "Hashem will reign forever and ever"

"And Hashem will be King over all the earth etc."^3,,

"And the kingship will be Hashem's"

in the true and complete redemption; and on the contrary -

the revelation of His kingship, may He be blessed, is not a manner of gevurah

(malchus that is in gevurah)

- the increase of vitality^5,,

similar to the concept of "reviving the dead" which comes from the aspect of "You are mighty"•^5,

(in the second blessing of the prayer,

corresponding to gevurah^6,)

.

That is to say - that on this Shabbos

(the conclusion of "Shmini Shmonah Shminah")

is revealed the advantage that exists in gevurah

(of holiness/ in the matter of concealment and limitation - the matter of malchus - redemption - that is in gevurah".

until that it is revealed even in simple gevurah,

in the concealment and hiding of the world in general,

and of exile in particular - as it derives from the aspect of 'He sets darkness His hiding-place'.

until that the malchus is revealed

(Geulah)

That is in gevurah - the revelation of the end of the redemption

(That which is in the heart is not revealed to the mouth^,,

that is beyond the category of revelation)

,

And as known, that by inserting the alef of the Aluf of the world into exile

(Golah)

- through "our deeds and our service throughout the duration of the exile"^,, and that in this is "dependent"^,, the redemption - becomes from exile itself - redemption.

On the contrary - as soon as this comes through the concealment and hiding of exile,

is the revelation of the true and complete redemption in a manner

Shabbos Parshas Shemini,

Mevorchim HaChodesh and Erev Rosh Chodesh Iyar

from the reinforcement of vitality,

a redemption after which there is no exile^,"^,,

,

,

Hashem will reign forever and ever."

According to this, one can say the connection of this Shabbos with "Machar Chodesh" - and if there is such a determination,

when "Shmini Shmonah Shminah",

and the Sefirah on this Shabbos is the conclusion of Malchus shebeGevurah

(after the Sefirah began "Mimachoras HaShabbos" literally,

temimos sheb'temimos, in the manner of "Shmini Shmonah")

- then this Shabbos is always Erev Rosh Chodesh Iyar:

The concept of 'tomorrow is the new moon' is from the content of the Haftorah²"^, - 'And Jonathan said to him, "Tomorrow is the new moon, and you will be missed, because your seat will be empty"'■"^,: 'ונפקדת' is 'language of remembrance' and 'יפקד' is 'language of lack'•"^,,

And 'and you will be missed because your seat will be empty' is the meaning"^, - that 'because',

through that which 'your seat will be empty',

'that your seat'

(of David)

is lacking, that you sit in it',

will be 'and you will be missed',

'my father will miss you'

(King Shaul will remind you cheese)

And he asked, "Where are you?\".

What is the connection with "Tomorrow is Rosh Chodesh": On the eve of Rosh Chodesh, the concealment and hiding of the moon occurs,

Until then at the moment before the molad not even a point remains

("Your dwelling place will be missed" of David,

kingship,

root of the moon)

,

And through this, afterwards becomes

(tomorrow -)

month,

the new moon renews

("and you will be remembered")

⁵"^,.

which is in the manner of the aforementioned matter of

"malchus sheb'gevurah"""^,: specifically through "yifkod moshavecha",

The concealment and hiding

(from gevurah/ becomes "v’nifkadet",

The remembrance and revelation of the concept of malchus

(Beis David/ until the completeness in this - David Melech HaMoshiach in the true and complete redemption,

Which redemption is connected with the concept of "v’nifkadet",

As the Almighty said to Moshe

(in Egypt)

⁷"^, "Pakod Pakadti eschem",

What "this sign is transmitted in their hands from Jacob and from Joseph that in this language they are redeemed,

Jacob said•"^, and G-d will surely remember you,

Joseph said to them^,"^, G-d will surely remember you"

(and "since you will say to them this language they will listen to my voice")

""

"And as in the days of your exodus from the land of Egypt, I will show him wonders in the true and complete redemption.

According to the above, it is also understood the connection of all these matters.

Eighth, eight, rich

Beginning of Pirkei Avot

Conclusion of "Two Weeks of the Omer"

And "Tomorrow is the New Moon"

With the true and complete redemption

Which must come immediately

And especially standing in the year 'it will be a year of showing wonders'

And in it itself - at the conclusion of the month of Nissan

And entering immediately into the month of Iyar:

Although one finds oneself in the concealment and hiding of exile - on the contrary: specifically through that which 'your dwelling will be remembered',

A Jew

(who has the aspect of David within him)

is not in his true dwelling place,

reclining at his father's table,

in the Holy Land, in Jerusalem, the holy city, in the Holy Temple - specifically through this he becomes 'you will be remembered',

that the upper-

Sefer HaSichos - 5751

That storm "gives itself up entirely" with "remembering" Jews,

"I have surely remembered you,"

And redeems them in the true and complete redemption through our righteous Mashiach: specifically through the concealment of the moon

(And Israel, who are similar to and counted by the moon')

Becomes the renewal of the moon's birth,

"that they are destined to be renewed like it"'.

And furthermore, the main point: through "our deeds and our service during the entire time of the exile" one brings the redemption - because even though one finds oneself in the concealment and hiding of the exile,

With all these measurements and limitations connected to it

(which stems from the aspect of Gevurah)

,

Specifically in this lies the power to bring the Redemption

(Malchus sheb'Gevurah / as explained at length above.

And in the manner of "Whoever fulfills the Torah from poverty will ultimately fulfill it from wealth."

And so too - through the service in the poverty of exile,

There is no poor except in knowledge."

One attains true wealth in knowledge and wealth in simplicity - in the true and complete redemption.

And all the more so after having already gone through and "left" all the measures and limitations of "poverty"

(In the generations before this / now one has freedom and expansion in simplicity from the kingdoms of the nations,

And one can learn Torah and fulfill commandments with peace of mind and peace of body! And in addition, in the later generations there has also been added the aspect of "wealth" in Torah - through the printing and distribution of many books that

(some of them)

were hidden until now!.

And for this reason

(the advantage in service during the time of exile)

- In the redemption there will also be both virtues,

Both the virtue of the redemption and the

virtue of the exile"

(The virtue of service from within iskafia,

And from within measurement and limitation,

"ma'oni")

.

And as mentioned above regarding the completeness in "Shmini Shmonah Shminah" - the connection of the virtue of hevelg and the virtue of revelation, limitation, and concealment.

[And in this manner wonders will then be shown - both in nature and in miracle,

as follows]

.

From this there is also a lesson regarding the service of Jews,

And in the matter of "that which time caused" - to bring the true and complete redemption:

A Jew can indeed argue: since he is measured and limited,

including due to the limitations of the nature of the world,

And an important part of the day he is occupied

(according to Torah)

with matters of permission (mundane matters),

eating, drinking, sleeping,

And especially in the time of exile when there are many measurements and limitations and concealments on serving Hashem fully, etc. etc. - he seemingly does not even have the strength to do a small service,

all the more so does he not have the strength to bring the true and complete redemption?!

They tell him - that the coming of Moshiach is "dependent on our deeds and service throughout the time of the exile" specifically,

And since the redemption has not yet come, this itself is a proof that it is dependent on "our deeds and service of this present generation."

And furthermore: specifically through service within measurements and limitations and within concealment and hiding

(which comes from gevurah)

- specifically in this lie wondrous powers,

which have the power to bring the redemption,

And as per the ruling of the Rambam, that through one mitzvah a Jew has the power to "tip the scales for himself and for the entire

Parshas Shemini,

from Rosh Chodesh until Erev Rosh Chodesh Iyar

world to the scale of merit and cause him and them salvation and deliverance."

And since "I was created to serve my Creator"⁷" - every Jew,

men, women, and children,

and "I ask only according to their ability"""

[And not only that He "asks according to their ability",

but also the Almighty assists in the service and "the Holy One, blessed be He, helps him"*"]

- it is understood that every Jew has the abilities to do "our deeds and our service" to serve his Creator,

and to do this with perfection - not merely as an assistant and helper to another,

but that he himself does the service,

according to his measure,

completeness: until he becomes a "partner with the Holy One, blessed be He" in the service,

that a true partner is not merely an assistant and so forth,

but he is a partner in all details and matters and in the responsibility of the thing and so on.

- which is all in addition to that which a Jew,

being an "actual part of G-d above"•",

"portion of Hashem is His people"",

he has the greatest powers to accomplish the greatest matters.

until he had the command "You shall be holy, for I am holy,"

and as is known the interpretation of that is that "could be like Me" in a tone of satisfaction.

In addition to the general power mentioned above that everyone has - comes into all this to

additional power from the general aspect of the year - the year of "Show us wonders":

Since that "Show us,"

the Supreme One Himself shows wonders - everything is revealed: both the wonders in their simple sense in miraculous conduct,

open and wondrous miracles,

Both the wonders that exist here

(concealed)

in the natural conduct - including the power of the active in the passive - how the Creator brings into existence every creation from nothing to existence anew every moment",

in a wondrous manner,

for "He caught it with His power and ability to create something from nothing etc."•"

By the air the wonders that exist here in the hidden and concealment of the world and exile

(until - the aspect of 'He makes darkness His hidden place')

,

Then specifically through this becomes "and you will be remembered".

And from these great and wondrous [things], one has already begun to see now in the year "show us wonders"

(even though we are still in exile)

,

and especially in the month of Adar,

and moreover - in the month of Nisan,

from the term miracle and miracles of miracles,

and the continuation from this in the month of Iyar.

And with emphasis — standing now at the end of the month of Nissan,

which comes after the month of Adar,

and very close to the beginning of the month of Iyar: The month of Adar is generally connected with the miracle of Purim,

which is a miracle clothed in nature.^"

And in the month of Adar, "its mazel is strong⁷"

("mighty")

as strength is a blessing in nature.

The month of Nissan is connected with open miracles that are above the natural order.

And from this one comes to the month of Iyar - Rosh Teivos of Avraham Yitzchak

Sefer HaSichos - Hisvaad'us

Yaakov Rachel,

The four legs of the Merkavah

(revelation of G-dliness that is above the world)

,

And the initials of "Ani Hashem Rof'echa"¹,

That the blessing is drawn into the nature of the world

(your healer)

,

But in a manner that is above measure and limitation, coming from "I am the Lord,"

that finding oneself in a world and in exile where there exists a state of deficiency

("your dwelling will be visited")

which needs to attain healing — becomes "I am the Lord your healer" in a manner that initially "I will not put upon you..." — the connection of both advantages: wonders within the concealment of nature and within miracles.

And in particular, that Shabbos is also the sefirah of "Malchus sheb'Gevurah,"

revelation of Melech HaMoshiach from within the strength of exile,

And Shabbos Parshas Shemini,

When the completion of "Shemini Shemonah Sheminah" - which is especially connected with Moshiach Tzidkeinu - the "kinor of the days of Moshiach" is of "shmoneh nimim"^2,-¹,

Because then there will be the revelation of Elokus that is above the world,

The redemption from the measures and limitations of the boundaries of the world,

And together with it, as this is drawn down into the world

("Shemini Shemonah")

.

Until this directly brings the concept of the ninth and of the tenth shall be holy - the completion of ten in the true and complete redemption

("upon a ten-stringed instrument"^,■'■׳/ "like a harp of ten strings"^2,■׳

(which is above a harp of eight strings)

.

And with extra emphasis - from the aspect of that which

Exactly at the beginning of the month of Iyar,

on the 2nd of Iyar,

is the birthday of the Rebbe Maharash,

And known is his instruction and his empowerment regarding the matter of "from the outset, over""¹ - because he is the sixth generation

From the Baal Shem Tov^ chazakah twofold,

And from this one then comes to the seventh generation,

the eighth generation,

until our generation - the ninth generation

(three times three chazakah)

,

which becomes the close preparation - without any interruption - for the tenth, which will be holy, in the true and complete redemption.

And with all this, each one receives even more strength from the histalkus of Moshe⁵ • of our generation,

His Holyness, my father-in-law, the Rebbe, Nasi of our generation,

And especially since today they read in his synagogue

[which is a threefold house: of good deeds,

Torah,

and mainly - prayer]

,

as in all synagogues in the diaspora, Jews come - on the eighth of Parshas Shemini,

So that it became "Shemini Shemona Sheminá",

And from this Beis Tefillah, the power of air is drawn outside this house,

until the entire world,

also in a remote corner

(in physicality and spirituality)

in the world,

so that it becomes "My house shall be called a house of prayer for all nations",

together with "He who gathers the dispersed of Israel will yet gather others to him besides those already gathered."

- How this is fulfilled in a similar manner in these times

(Year of miracles and year of I will show wonders)

- The "Mekabetz Gidchei Yisrael" from that state without restrictions

(Not like it was before that in order to go out from there one had to attain a

Shabbos Parshas Shemini,

Mevarchim HaChodesh and Erev Rosh Chodesh Iyar

special and a special request)

,

And they come to Eretz Yisrael,

without restrictions

(not like it was in times before this,

as is known and publicized)

- that this is among the revelations above measurement and limitation that occur after the end of the time of exile.

And simply:

Every Jew,

Men, women, and even children,

have the responsibility to add in their service to bring Mashiach Tzidkeinu in actual practice!

From this it is understood,

that there is no place that instead of doing it oneself one should rely on others or place the work on others - rather this is the service of every man and woman,

Each one must do his own service "to serve my Maker"

(because of which "I was created"/ and it is certain that he has the strengths for this

(because "I do not request etc. except according to their strength" as above)

.

And wherein does the service consist - this is also simply: to increase in Torah and mitzvos,

in studying Torah - the revealed part of Torah and the inner dimension of Torah,

and in performing the mitzvos with beauty,

including and particularly in that which is time-bound - the observance of the custom

(as the Alter Rebbe writes in his Siddur)

to recite

(and study)

Pirkei Avos

(Only Mincha prayer*")

On Shabbosos between Pesach and Atzeres,

And on all summer Shabbosos^״ן.

And in addition to himself adding in this - one must also influence others that they should add

[And especially if by him

(the Mashpia)

himself previously lacked in the completeness of his service,

he must then add in this twofold for success,

Including David to influence others in this! And the general service of spreading Torah and Judaism and spreading the wellsprings outward, which particularly requires "I have come with the king Moshiach."■׳

And all this - from the anticipation and desire etc. strongly for the redemption^4, - "I await him every day that he will come"^,4,,

As one says every day in prayer: "May our eyes see Your return to Zion in compassion,"

And

(on weekdays)

- "The sprout of David Your servant speedily cause to flourish."

And as discussed numerous times.

And may it be His will that through all the good resolutions of Jews in every place where they are to add in their service,

And as mentioned above, David, the fulfillment of the resolutions in practice — it should already actualize its effect,

and immediately,

and bring the true and complete redemption through our righteous Moshiach,

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

And furthermore, and mainly — immediately and instantly, five.

Sefer HaSichos — 5751