English translation — משיחות ש״פ תזריע-מצורע, ו׳ אייר ה׳תגש״א

Continuing from what was discussed and emphasized more recently regarding the need for each and every one of Israel to do everything dependent on him to bring our righteous Moshiach into actual practice, immediately and truly now,

since in these very days of ours

(with the conclusion of the month of Nissan, i.e., let this be a year of "I will show you wonders")

,

,

all the deadlines are over!"

("End of Days" and "End of the Right"²)

in its literal sense,

and surely immediately and speedily will come Mashiach our righteousness,

And our father Avraham points with his finger and says "Behold this

(Moshiach)

Please"/ that he has already come

(in past tense)

in the moment before this moment-

One must explain the emphasis of the matter of redemption and the action of each and every Jew in bringing the redemption in the matters of this holy Shabbat: first and foremost - in the matters of Torah that are particularly relevant to this holy Shabbat - in the weekly Torah portion

(including also the portion that begins to be read at Minchah)

,

And similarly in Pirkei Avos of this holy Shabbos,

And also within the time itself - both

Regarding the entirety of the month,

and regarding the days of the Omer count,

as follows.

In the weekly portion - Tazria-Metzora - the concept of redemption is most emphasized:

"Tazria" - "A woman who conceives and gives birth to a male" - as is known³ that birth

("and she gave birth")

alludes to redemption

(as it is written* "Zion gave birth to her children")

,

and the birth of a male alludes to the strength and might

(male)

of the true and complete redemption,

an eternal redemption after which there is no exile

("Shir Chadash" masculine language)

by our righteous Mashiach,

i.e.,

that "and she gave birth to a male" hints at "the birth of

("the revelation")

the soul of Mashiach which is from the highest level.

.

from the world of the male""'.

And more specifically: “When a woman conceives” — refers to the collective service of the Congregation of Israel

("woman")

during the time of exile, which is likened to “sowing”

("conceives" / as it is written “And I will sow her for Me in the land”²,

"Those who come shall Jacob take root, etc." — and through the sowing

Parshas Tazria-Metzora,

6 Iyar

and 49

The phrase "our deeds and our service throughout the duration of the exile"¹⁴ becomes

(immediately and at once,

without any interruption at all)

the sprouting

("Israel will bud and blossom"⁵)

of the true and complete redemption through our righteous Moshiach, after which there will be no exile — "she gave birth to a male."

And "Metzora" — as it is stated in the Gemara⁵: "What is his name

(of Moshiach)"

.

.

The white one of the house of Rabbi, his name

(A leper of the house of Rabbi)

,

as it is said⁷: 'Indeed, he bore our illnesses and carried our pains, yet we considered him stricken, smitten by God, and afflicted.'

"What is his sign? He sits among the poor, bearers of diseases.""',

"Afflicted,

And he also is a leper,

As it is written, 'And he was wounded for our transgressions,' and it is written, 'He bore our illnesses.'

And more specifically - as the continuation of the verse, 'This shall be the law of the leper on the day of his purification'²,

And thus they are accustomed to call this portion by the name 'Parshat Taharah' - that 'Metzora' is the name of Mashiach during the time of exile,

For even though in himself he is at the peak of perfection,

As it is written, 'Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high.'

Nevertheless,

He himself suffers and feels pain from the sorrow and afflictions of the exile; and 'on the day of his purification'

(that the plague of tzaraas was healed from the leper)

Refers to the standing and state of Moshiach when he is revealed and redeems Bnei Yisrael with the true and complete redemption.

And one must understand²⁵:

The connection and relevance of the¹⁰ parshiyos Tazria-Metzora

(that in leap years they are read together)

- for at first glance,

The name "Tazria"

(which in itself is connected with childbirth,

as explicit in the verse "When a woman conceives and gives birth,"

that when she "conceives" then follows the continuation of "and gives birth")

indicates the Redemption,

whereas the name "Metzora"

(which in itself is the opposite of purity,

and there is need for a special action to effect the state and condition of "on the day of his purification")

indicates

(pain and suffering of)

the exile,

and how will they be joined together?

And the main point: regarding the continuation of the portions - Tazria

(and afterwards)

Metzora - for at first glance,

After that "When a woman conceives and gives birth to a male",

an eternal redemption after which there is no exile,

is there no longer any standing or state of "metzora" that relates to the concept of exile?

And so it is with each of the two portions individually - the name of the portion in relation to its content:

In the portion "Tazria" - the name of the portion indicates the redemption

("When a woman conceives and gives birth")

,

And the continuation and main point of the portion is about the laws of plagues*² which allude to the exile²⁷; and in the portion 'Metzora' -

"And 'Unclean, unclean' shall he cry, the first destruction and the second destruction")

.

And his purification alludes to the building of the Holy Temple.

- Rada"z in Vayikra Rabbah, our portion, chapter 17

(Regarding plagues of houses)

: "

(And I will put a plague of leprosy)

In the land of your possession,

this is the Holy Temple.

.

And he shall demolish the house,

and this house they demolished.

.

One might think forever; therefore the verse says, "And they shall take other stones,"

as it is said

(Isaiah 28,

Therefore, thus says the L-rd G‑d: Behold, I am laying in Zion a stone, a tested stone, a costly cornerstone, etc.".

Sefer HaSichos - 5751

Name of the Parsha

(as it is called in the Torah)

indicates the exile,

and the continuation of the Parsha is about the laws of the purification of the metzora

("This shall be the law of the metzora on the day of his purification")

Alludes to the redemption.

Seemingly,

Since the name of the parshah expresses and emphasizes the content of the parshah,

It would have been more appropriate that the parshah that speaks about the laws of negaim

(the matter of exile)

Be called by the name "metzora",

And the parshah that speaks about the laws of purification

(The concept of redemption)

Will it be called "Tazria"?

And similarly regarding the name of Moshiach: since Moshiach is the redeemer of Israel - why emphasize in his name

(that the name describes his essence and character)

the concept of exile by calling him "Metzora"?!

And it will be understood with the introduction of the explanation of the concept of the negaim:

On the verse, "When a person has in the skin of his flesh, etc.,"

It is explained in Likkutei Torah that "man is in a great level because he is the completion of all."

.

This man, when his actions are meritorious and he has rectified all things,

.

Still, in the skin of his flesh, in its lowest aspect, the evil and waste may not have been refined from him, and signs are born in the physicality of his flesh.

.

And they are the <i>nega'im</i>.

.

Because in the spiritual aspect of serving G-d, he rectified through his actions and separated the evil from the good in all things

(the separation of evil from the body and from the soul)

,

Only the waste at the end of his garments has not yet been clarified, that was not born in his flesh.

.

Only in externality.

And to add precisely the wording of the verse: "When a person has on the skin of his flesh etc. a lesion of tzaraat": "on the skin of his flesh" - that not only does it not pertain

to the "essence"

(the essence/selfhood)

of the man and his sinews,

but it is not comparable even to the "flesh"

(and sinews)

of the man,

something that changes and is added to him through eating and drinking which become blood and flesh like his flesh,

but only to the "skin" that surrounds

(External aspect and encompassing)

to "the flesh".

and "in the skin of his flesh"

(the external aspect of the flesh)

Body of the matter - "When a person has a lesion on the skin of his flesh",

that is,

it is not a common occurrence,

but a chance occurrence

("a chance occurrence")

that which is beyond the ordinary.

And even then

("as 'and it be in the skin of his flesh'")

this is only "plague of leprosy" - "plague" also from the term "touch",

that is,

that the undesirable matter does not pertain

(to him,

even not)

to his external aspect

("the skin of his flesh"/ but only touches it.

And furthermore, the main point - as added in Likkutei Torah" - "Also, negaim are lofty matters,

that it is not called impure until the kohen calls it impure,

and when he has not yet called it by the name of impure, the negaim are not included in impurity",

but on the contrary,

they are supernal lights",

Only that they are 'a strict judgment of holiness'.

And one could say,

that these two matters

[That the negaim are "only the waste at the end of his garments"

(in externality)

that have not yet been clarified",

and they are 'lofty matters'.

.

Upper Lights"

(seemingly opposite matters)

]

- are dependent on each other:

since that ״negaim״ are essentially ״lofty matters

! 3)

see Likkutei Torah there

(מדברי הרמב״סא שהנגעים הם,

שלא כדרך הסבע.

.

שאינם מליחות המצויים.

.

אך מעשה נסים הם*

(ראה לקחש חכ״ב ע׳ 65 הערה 9)

.

Shabbos Parashas Tazria-Metzora,

6 Iyar

the sea.

.

supernal lights"

therefore,

Also, when there is intermingled from them an undesirable matter through the suckling of the external forces,

This is only an external humble that touches

(a touch only)

in the lower aspect

("at the end of his garments")

only.

Therefore,

also the correction for this

(purification of the leper)

is

(not through an entirely new concept,

but rather)

through the revelation of the true essence of the negaim, which are “supernal lights” - as hinted in the verse's language, “This shall be the law of the metzora on the day of his purification,”

that his “purification” is through “day,”

which means light and revelation,

as it is written, “And G‑d called the light day,”

that is,

the revelation of the supernal lights

(their true essence)

of the plagues

(and by this the sucking of the external forces is nullified until the opposite of purity, even in externality alone")

.

And the explanation of the matter":

The reason for the possibility of the sucking of the external forces until the opposite of purity

(openly and in externality)

What are the "supernal lights" of negaim

(In truth / it is,

Because of the great superiority of the "supernal lights" that cannot be clothed in "vessels".

And in the language of Kabbalah and Chassidut - "lights of tohu that are above being clothed in vessels of tikkun,"

from which stemmed

(after the shattering, etc.)

all the undesirable matters.

And the lesson in man's service:

The “upper lights” that are not vested in “vessels” bring about a movement of “ratzo” (running) —

which is the matter of spiritual passion,

"the soul's light burns to exhaustion and departs from the vessels.

.

A paucity of vessels, so there will not be a quality of expansion below,

but rather to depart upward and be included in the light of G‑d."

And from this can come the nourishment of the external forces - "because when there is no drawing down of the quality of return into the vessels and letters of holiness,

then from the ratzo alone can branch forth the nourishment of the external forces,

such that after the enthusiasm in prayer, if one does not engage in Torah study, the enthusiasm can give rise to traits of strictness, anger, and wrath,

and from this there also branches haughtiness and arrogance.

And the advice for this — as our Sages, of blessed memory, said¹: "If your heart races, return to the One."

That after the "running" there must be a "return,"

which is the matter of self-nullification,

until [reaching] "nullification into existence."

.

(ש)

He has no power at all to be affected by fiery sparks in the manner of yesh and davar,

Rather, he is like a silent stone.

.

As we see when the servant comes before the king.

.

When he comes very close to stand before the king, then no strength and vigor remain in him.

.

Because he is nullified from his existence entirely.

.

And from the aspect of nullification.

.

The return will come to spread into vessels of various types, specifically below\",

And through this, the supreme intention is fulfilled, that the Holy One, blessed be He, desired to have a dwelling place specifically in the lower realms".

Thus we find,

that the activity of the "return" after the "run",

is,

that also the "supernal lights" that are above enclothement in vessels

(movement of ratzo)

will be drawn and revealed in "vessels"

(movement of shov)

.

And in order that there be a connection between the two movements of ratzo and shov,

ascent and drawing down,

chesed and gevurah,

It should be a revelation of the aspect that is above both of them—the aspect of Tiferes,

whose source is in the aspect of Kesser.

Sefer HaSichos - Chanukah

that is above the order of Hishtalshelus,

through which is effected the connection of the two lines of Chesed and Gevurah—raising and drawing down,

ratzo v'shov,

so that even the "upper lights" that are above vessels will be drawn down and revealed within "vessels"⁴⁴.

And this is the matter of the purification of the metzora — "This shall be the law of the metzora on the day of his purification" — "the law of the metzora"

(and not "the leper's mountain" and the like)

,

that its correction

(of the leper)

.

.

through involvement in Torah.

.

For the main involvement in Torah should be with self-nullification⁴⁵,

And as it is written, "Let my soul be like dust⁴⁶ to all,

(And through this)

open my heart to Your Torah",

That through self-nullification like dust, one becomes a "vessel" for Torah,

Which is from a most lofty level above the order of descent — the level of Tiferes,

As our sages said,⁴⁷ "Tiferes refers to the giving of the Torah",

And therefore it has the power to unite the two movements of ratzo vashov,

that also the supernal lights will be drawn down and revealed in vessels,

and through this the possibility of the external forces drawing sustenance is nullified, to the opposite of the purification of the plague afflictions,

since the supernal lights

(their true essence of the plague afflictions)

are drawn down and revealed below.

And from this is also understood regarding the general concept of exile and redemption — the plague afflictions of the leper

(exile)

And you shall purify yourselves

(Redemption)

:

Galut - whose meaning is the concealment and hiding of the Divine light,

as it is written⁴ "Our signs we have not seen, etc."

And even to darkness,

And especially the double and multiplied darkness of the end of the time of exile - from the aspect of its root and source

this is a very elevated matter⁴,

"Supernal lights" that are above revelation within vessels,

and even to the level that is entirely above revelation

("we have not seen"⁵)

,

the aspect of "He makes darkness His hiding place"⁵,

And because of the greatness of the superiority and wondrousness of the lights that are above revelation,

there descended below concealment, hiding, and darkness in its simple sense,

from which come all the undesirable matters of the time of exile.

And since in its root and source it is a most elevated matter,

Supernal lights that are above revelation,

Therefore,

Even after it descended below into concealment, hiding, and darkness literally,

Even to matters that are the opposite of purity, etc.,

This is only in the externality and in the lowest level and in a manner of mere touch.

Therefore,

Also the rectification through "our actions and our service all the time of the duration of the exile" is

(not by means of an entirely new matter,

but rather)

by means of revealing the true essence of the exile

[as it is emphasized that the correction is

(not by means of nullifying the exile,

but rather)

by means of transforming the exile into redemption,

as is known⁵ that by means of

Shabbos Parshas Tazria-Metzora,

6 Iyar

The drawing down and revelation of the Alef

(the Master of the world)

becomes from 'golah' 'geulah'■⁵]

- Supernal lights that are beyond revelation

("He made darkness His hiding place")

,

Which,

Through "our deeds and our service throughout the duration of the exile" we cause that even the upper lights that are above revelation be drawn down and revealed below⁵⁵

(And through this the possibility of concealment and hiding etc. will be automatically nullified, until the opposite of purity even in mere externality)

.

And it can be said,

that the advantage in "our deeds and our service throughout the duration of the exile"

(that through this we cause that the upper lights be drawn down and revealed below)

is due to the self-nullification and self-sacrifice that is most felt

(and primarily)

In the time of exile,

and through the nullification and M"sG that on the part of the aspect of the yechidah,

which is connected and receives from the aspect of "Yachid" that is above all order of the chain of descent,

a connection is made between the two movements of ratzo v'shuv,

that the upper lights are drawn down and revealed in vessels.

Based on this, the connection, relevance, and continuity of the parshiyos Tazria-Metzora is understood.

(Redemption and Exile)

,

The matter of the negaim in parshas Tazria,

and their purification in parshas Metzora

(as above, p. 63)

:

Since the redemption is

(not humble in itself,

But)

Revelation of the true essence of exile

(Like the purification of the leper through the revelation of the true essence of the plagues)

- Therefore,

After the general introduction

(For the two portions)

"A woman who conceives and gives birth to a male" which alludes to the totality of service during the time of exile

("Tazria")

through which we come to the true and complete redemption after which there is no exile

("and she gives birth to a male")

- the details of the matters come in the sequence of the portions:

In the portion of Tazria

(Redemption)

It deals with the matter of plagues

(Exile)

- because plagues are supramental lights

(therefore,

even after the descent below it is only "in his skin")

,

that they will be drawn and revealed below in the Redemption:

And in the portion of Metzora

(Exile)

it discusses the purification of the afflictions

(Redemption)

- Since the purification of the negaim (afflictions) is through the revelation of their true essence

(the true essence of exile)

,

namely,

that the content of the redemption is the matter of "metzora" for superiority⁵,

and in a manner that precludes the possibility of the opposite

(since the upper lights are drawn down and revealed below)

,

An eternal redemption after which there is no exile

("and she gave birth to a male")

.

[And we can add and explain also the connection and continuation to the Parsha that we begin to read in the Mincha of this Shabbos - Acharei-Kedoshim:]

Sefer HaSichos - Hisvaaduyos

Parsha Acharei - in which is stated the command and warning that there should not be "ratzo" without "shov"

(the expiration of the soul of "two sons of Aaron in their offering before G-d and they died"⁵⁷)

,

But specifically ratzo v'shov,

physicality

(that in their essence they are in the motion of ratzo)

in bodies

(that in their essence they are in the motion of shov)

specifically

[And until eternal life in the future to come

(And regarding our generation - without interruption in the meantime"⁵)

,

Specifically, the life of the body,

And in the manner that the soul is nourished from the body⁵^ that this is the matter of the connection of ratzo v'shov,

that the upper lights are drawn down and revealed in vessels":

And this matter comes about from a lofty level that is above both of them" - Parshat Kedoshim,

in which the command is stated

(and granting of power)

"You shall be holy for I am holy"

When Bnei Yisrael are in this physical world

(where the command of "You shall be holy" applies,

"be separate") they are in a state of holiness

("You shall be holy")

,

reaching even the highest holiness, the holiness of the Holy One, blessed be He,

as expounded by our Sages: "One might think [I am] like Me;

therefore it says, 'for I am holy.'"

As per Chassidus⁴ "can be like me" with ease,

That each and every Jew "can" be "like me"

(as it were)

,

The level of holiness of "holy am I"]

.

And it is emphasized even more in the name of Moshiach

(the Redeemer)

who is called a leper⁵ - 'the leper of the house of Rabbi',

who sits among the poor afflicted with diseases,

afflicted,

and he too is afflicted' - that Mashiach is in the world in the time and place of exile,

and in a state of exile,

who suffers the ailments of exile

[as the Gemara continues⁵: 'Rav said: If he is from the living, he is like our holy Rabbi,'

'If Mashiach is from those who are alive now,' surely that is our holy Rabbi⁷,

Shabbos Parshas Tazria-Metzora,

6 Iyar

that he bore ailments and was a complete chassid"]

,

and eagerly awaits with impatience and yearning for the revelation

(from the concealment in the time and state of exile/ of King Moshiach who redeems Israel with the true and complete redemption after which there is no exile,

as per the ruling of the Rambam: "A king will arise from the House of David, etc.".

The above is also connected to the second chapter of Avot

(which is studied on this holy Shabbat)

- that its beginning: "Rabbi says: Which is the straight path that a person should choose for himself? Any that is a pride for those who do it and brings him pride from people.":

And with an introduction to the precise points in this Mishnah - and among them¹:

(a)

"Which is the straight path" - behold, the verse speaks in full: "The ways of G-d are straight,"

(b)

"

(break for him)

"the man" - "man" specifically,

that- "man is on a great level.

.

completeness of purity- to him"

(as above, same page/)

(c)

the connection to the author of the discourse - "Rabbi says" - Rabbeinu HaKadosh,

and not in His name

Ch. 1,

See Likkutei Levi-Tz on Ma'amar Chazal p. ko that "All opinions are true, and these and those are words of the living God" —

See there.

And we

(Chassidim)

respond after them

(Concerning our Rabbis, the Nesi'im,

and particularly the Rebbe, our master, father-in-law, the Rebbe, the Nasi, our uncle)

-his name is Yosef,

as it is said,

"The Lord will again stretch forth His hand to recover the remnant of His people, etc."

Yitzchak is his name,

as it is said,

"Then our mouth will be filled with laughter."

("Rabbi Yehuda HaNasi",

as mentioned immediately in the following mishnah/ but with the title "Rabbi".

And one can say the explanation of this - in continuation of what was said above regarding the revelation and coming of Mashiach:

Rabbi

(Rabbeinu HaKadosh)

- about whom it is said

(in his time)

"If Mashiach is from those who are alive now, surely it is Rabbeinu HaKadosh,

Who suffers from illnesses and was a complete chassid"

Or* that he was "a complete chassid"

That he completed his service¹,

Nevertheless, he suffered from illnesses,

illnesses of the exile,

like Mashiach

(whose name is "Chivra d'Bei Rabi",

"Leper of the house of Rabbi"/ that despite being at the peak of perfection,

Suffers and feels pain from the ailments of the exile

(as above, sec. 2)

.

And the content of his statement - "Rabbi says: Which is the straight path that a person should choose for himself":

"The person" - refers to "this person

(that he is on a great level.

.

the perfection of all\")

When one's deeds are refined and he has corrected all things.

.

Only the waste at the end of his garments has not yet been clarified, etc., due to the poverty of exile — like Rabbi; and in our generation, the last generation of exile,

the footsteps of Moshiach,

that all matters of service that needed to be done during the time of exile have already been concluded and completed — it may be said that all of Israel are at this level.

And the question is: Since "our deeds and service during the entire span of exile" have already been concluded — what is the "direct path"

(the easiest and quickest of all paths of the Torah)

that a man should choose for himself

(Klal Yisroel)

that [he] finished the matters of avodah in order to bring about the revelation and coming of Moshiach?

Sefer HaSichos - 5751

And the answer to this - "any [Mishnah] that is a glory to its doers and a glory to him from man":

"Glory" - refers to the Torah

("glory is this, the giving of the Torah")

,

that due to the greatness of its level, it has the power to connect the two movements of ratzo

(closeness and attachment to the Holy One, blessed be He,

"glory to those who perform it")

And then again

(drawing down below,

"glory for Him from man"/ that the upper lights should be drawn down and revealed in vessels

(as above, ibid.)

,

that through this the true essence of the exile is revealed

Supernal lights

,

in a manner that the concept of exile is negated simply,

a redemption after which there is no exile

(as above in 67-8)

.

And we should add in explanation of the reason that the Torah

(Tiferet)

It is a "straight path" to the revelation and bringing of Moshiach - according to the known that in our righteous Moshiach there are two matters: king

(the king Moshiach)

and teacher

(who will teach Torah to all the people)

,

and the difference between them,

that the aspect of "king" in Moshiach indicates influence in an encompassing manner that is brought about by the nullification of accepting the yoke of his kingship,

and the aspect of "teacher" in Moshiach indicates influence in an internal manner that is brought about through Torah study to the extent that it is considered "as if he gave birth to him"⁷⁶,

And it must be said,

that the combination of both

(king and rabbi,

encompassing and internal)

together indicates that even the higher lights which are above vestment in vessels

(each one only in an encompassing manner)

are drawn down and revealed in vessels

(in an internal manner / by means of the Torah

("Tiferes")

.

And this should also be connected with the content of the time - the month of Iyar:

The month of Iyar is the second month,

in which the service is performed from below upward - after the introduction of the revelation from above downward in the month of Nissan,

that “in it miracles were performed for Israel”⁷⁷,

until

Of "miracles of miracles"⁷,

that "the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them"⁷⁷,

"month of redemption"",

until the redemption from all matters of constraint and boundary.

And it can be said,

that in the continuation of the months

(Nissan and Iyar)

the connection, relation, and bond between them is emphasized - that the lofty revelations

(Supernal lights)

of the month of Nissan are drawn and revealed in inwardness

(in vessels)

by means of man's service from below upward.

And the power to connect them together is from the aspect of the most elevated level that is above both of them - as emphasized in the sefirah of the 2nd of Iyar

(the first day of the individual days of the month of Iyar,

after Rosh Chodesh, which includes all the days of the month)

- "Tiferet Shabbat Pe'er T.Y.",

through which a connection is made between the two movements of ratzo

(supernal lights)

and shuv

(in vessels)

.

And since the lofty revelations of the month of Nissan,

"month of redemption",

are drawn down and revealed below through the service of man - the possibility of exile is nullified,

21 arrives an eternal redemption after which there is no exile.

Moreover:

"Iyar" is an acronym for Abraham, Isaac, Jacob, Rachel,

the four legs of the Chariot⁷.

And the explanation of this is that the three Patriarchs

(corresponding to the three legs of the Chariot)

,

Chessed

Shabbos Parshas Tazria-Metzora,

6 Iyar

Gevurah and Tiferet,

they are the aspect of the lights,

and Rachel

(the fourth leg through which the completeness of the Chariot is achieved)

,

the aspect of Malchut

Knesses Yisrael

,

is the aspect of the vessels¹.

And it can be said that their connection together

(the acronym of the words "Iyar")

indicates the drawing down and revelation of the lights

(even the upper lights)

into the vessels.

And one should add,

that “Rachel” indicates the elevation of “our deeds and our service throughout the duration of the exile” to bring the redemption — as it is written*, “Rachel weeps for her children etc. because he is not,”

“He is not” precisely

(and not “they are not”)

,

since “the line of BaHa ascends in the exile”

(“He is not”)

“above and above”⁵,

And through the activity of Rachel

(our deeds and our service of the Congregation of Israel)

during the time of the exile

("weeps etc. because he is not")

the redemption comes

(as the continuation of the verse: "there is reward for your activity etc. and children shall return to their border")

,

and the upper lights that were in a state of ascent to the highest heights

(The true essence of exile)

are drawn down and revealed below,

and through this the possibility of the external forces drawing sustenance is nullified

("Like a sheep before its shearers is silent"⁴²)

to the point of the opposite—the purification of the time of exile

(the matter of leprous marks⁴²)

—rather, on the contrary,

that there comes a redemption after which there is no exile.

And one should add and connect this also with the special day of the Counting of the Omer - Malchus shebeTiferes:

And with the preface - that in the Counting of the Omer

(from Chesed shebeChesed until Malchus shebeMalchus)

are included all

matters of service

("our deeds and our service")

,

Regarding the soul of man - "to perfect our souls, spirits, and neshamos etc., and to purify us and sanctify us,"

And regarding the world as a whole - "there will be an abundance of influence in all worlds,"

Through this comes the true and complete redemption after which there is no exile - "May the Merciful One restore for us the service of the Holy Temple to its place speedily in our days, Amen Selah."

And there is an additional advantage in the determination of this year - that the first day of Pesach falls on Shabbos,

And the beginning of the counting is "from the morrow of the Shabbos""" - also according to its simple meaning

(in addition to the exposition of our Sages of blessed memory that its meaning is "from the morrow of the festival")

,

for then the Shabbosos are complete like the days of creation,

that begin on the first day of the week and end on Shabbos²” - since the conclusion of each week is with “Malchus”

(Malchus that is in Chesed,

Malchus that is in Gevurah,

Malchus that is in Tiferes etc.)

it is on the day of praise that is connected with the Geulah,

"a day that is entirely Shabbos and rest for eternal life"⁴⁴,

most strongly emphasized is the matter of the Geulah in “Malchus” - the kingship of the House of David in its strength and perfection through Melech HaMoshiach,

through whom the sovereignty of the Holy One, blessed be He, will be revealed throughout the entire world,

as it is written, "and the kingdom shall be the L-rd's"⁴,

"and the L-rd shall be King over all the earth"⁵.

And the matter in this:

Menoach

(in relation to the redemption)

- King Moshiach - indicates the strength and power of the matter of redemption without regard to obstacles and obstruc-

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tions,

And in the language of our Sages*: "The king said: uproot the mountain,"

That even "mountain"

("awe")

,

the strength of the opposition,

is uprooted

(from its place to another place)

by the king.

And more deeply: since the life and existence of all citizens of the state and all affairs of the state depend on the king,

It is understood,

that in truth there is no existence of an opponent to the king,

since the entire existence of the "opponent"

(as seen externally)

depends on the king.

And similarly regarding the redemption - that the matter of the kingdom

(King Moshiach)

Emphasizes that in truth, the world does not

(exile)

can be an obstacle to the redemption,

since the entire existence of the world depends on the matter of redemption

(kingship)

,

as it says in the Gemara¹⁵ "The world was created only

.

to Moshiach,

and therefore,

the “contrast” of the world

(exile)

to the redemption is only an external matter,

and its nullification is through the revelation of the true essence of the world — kingship.

And in the revelation of the kingship

(His kingship of the Holy One, blessed be He, through King Moshiach)

There are several modalities and ways - malchus as it is in the seven middos: malchus in chesed,

malchus in gevurah,

malchus in tiferes,

malchus in netzach,

malchus in hod,

malchus in yesod,

and malchus in malchus.

And according to the statement of the Rebbe that "rach yasharah" for the revelation and coming of Moshiach is "tiferes"

(as above, sec. 9/ it is understood the greatness of the elevation in "Malchus" of the week)

(and Shabbos)

This - Malchus shebeTiferes.

And furthermore, the main point - that there is no need to wait for the continuation of the Shabbasos of Sefiras HaOmer,

since through Malchus shebeTiferes

("the straight path",

the middle bar that extends from one end to the other,

from the highest levels and degrees until the end of all degrees'/ are drawn and revealed also the particulars of the matters of Malchus that are after'': Malchus shebeNetzach - the victory of the king.

(Regarding worldly matters that conceal in their externality/ Malchus within Hod - the beauty of the king,

"Your eyes shall behold the king in his beauty"'■״¹,

Malchus within Yesod - strengthening Malchus in a fundamental and eternal way,

And Malchus within Malchus - the revelation of "Your kingship⁴"' "the kingship of all worlds"⁵"'

("Your kingship" specifically - the Malchus of Ein Sof before the Tzimtzum*"'

(which is connected with Kesser and the innerness of Kesser,

"The supernal crown is the crown of Malchus"⁷•'/ which is drawn and revealed and be-

Shabbos Parshas Tazria-Metzora,

6 Iyar

and 50

that "sovereignty over all worlds",

"sovereignty" precisely,

that there is no comparison to "government" by force,

since "His sovereignty is by will"⁵² they accepted upon themselves⁵³⁵⁴)

.

And the explanation of the "straight path" for the revelation and coming of Moshiach through "Malchus that is in Tiferes" - regarding actual deed:

And as an introduction - since Moshiach Tzidkeinu is about to come immediately and at once,

but has not yet actually come,

therefore the final effort is required

("the end of his garments")

of each and every Jew to bring Moshiach,

the action must be

(not through Malchus in its purity,

The essence of the King Moshiach himself,

but)

through "Malchus shebeTiferes",

that is,

the essence of Moshiach

(Malchus)

as it is in Bechira

(Tiferes/ as mentioned above

(good sign)

That through the Torah

(The aspect of Moshiach as 'Rebbe')

The supernal lights of the Redemption are drawn down and revealed

(The aspect of Moshiach as 'King')

In an inner manner.

And simply: 'Tiferet' - it is the matter of Torah study,

And 'Malchut shebeTiferet' - it is the study of Torah concerning the matters of King Moshiach and the matters of the Redemption that have been explained in many places⁵⁵,

- In the Written Torah

(and particularly "in the words of the prophets.

.

that all the books are filled with this matter"⁵⁶)

and in the Oral Torah,

in the Gemara

(and particularly in tractate Sanhedrin and at the end of tractate Sotah⁵⁷")

and in the Midrashim,

And also - and especially - in the inner dimension of the Torah,

beginning with the Zohar

(that 'with this composition of yours, which is the book of the Zohar, etc., they will go out from exile with mercy'⁵⁸)

,

and especially in the teachings of Chassidus

(that through the spreading of the wellsprings outward, 'Master, this is the King Moshiach'*■"/ in the teachings of our Rebbeim Nesi'einu,

and especially in his teachings

(Maamarim and Likkutei Sichos)

of the Nasi of our generation - a semblance and example and preparation for the study of the Torah of Moshiach,

"A new Torah will emanate from Me"⁵"

that he will teach the entire nation the inner dimension of the Torah

(the reasons of the Torah)

,

knowledge of G-dliness

("Know the G-d of your father"")

,

As per the ruling of the Rambam⁶⁰ that 'at that time.'

.

The Jews will be great wise men and know hidden things and comprehend the knowledge of their Creator, etc.' –

And the addition in Torah study regarding matters of Moshiach and the Redemption

("Malchus shebeTiferes")

It is the 'straight path' to bring about the revelation and actual coming of Moshiach and the Redemption in actuality.

And I have come for the sake of action – and surely they will awaken and publicize in every place:

In order to bring about the revelation and coming of Mashiach immediately and at once - on each and every one of Israel

(the men - whether those who dwell in tents

(Issachar)

or businessmen

(Zebulun/ and likewise the women and children,

each one according to his measure)

to increase in the study of Torah

(especially)

In matters of Moshiach and Redemption.

And how good – that the study should be

(in a group)

with ten,

for,

in addition to the virtue of “ten who sit and engage in Torah, the Divine Presence rests”

that the signs of the Redemption are at the end

(conclusion and completion)

The tractate of Tuta associated with the exile.

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Among them"•",

There is a unique virtue when learning matters of Moshiach and the Redemption in public, regarding the emotional arousal and joy in the heart,

Through this, the yearning and anticipation for the coming of Moshiach increase and grow.

And moreover, the main point simply is – to increase in the observance of mitzvos with beautification,

and especially in the beautification of the mitzvah of charity

(the totality of all mitzvos"י)

that 'brings closer the redemption'■'.

And it is fitting and proper to connect the increase in charity with the increase in Torah regarding matters of Korach and the redemption - through this that the increase in charity is out of a desire to bring closer and hasten the redemption,

since this intention in itself is part of the study of Torah regarding matters of the redemption - the study

(in thought - from time to time)

of the statement of our Sages, "Great is charity that brings closer the redemption'".

And may it be His will that the resolution in the above-mentioned manner hasten and speed up and bring immediately and at once the purpose and intent - the revelation and coming of Moshiach in actual reality,

immediately and at once.

And simply - that on the holy Shabbos of the Parsha "A woman who conceives and gives birth to a male",

"This shall be the law

of the leper on the day of his purification"

(Before the Torah reading and all the more so before the study of Pirkei Avos at Minchah/ will be the birth and revelation of Moshiach our righteous

("Chivra d'Bei Rabi" as it is 'on the day of his purification')

- that we merit to hear the proclamation

(in the entire world and in all the order of the chain of descent)

that 'Behold this

(Points with his finger and says: This)

The King Moshiach is coming\",

and behold, his holiness, my father-in-law, the Rebbe, the Nasi of our generation is coming

(Since "Awake and sing, you who dwell in the dust"\""׳,

and the righteous rise immediately to life•\"/

and all our Rabbis, our leaders,

and Moshe and Aharon with them.

and together with all of Bnei Yisrael,

"with our young and with our old, etc., with our sons and with our daughters"⁵\

"I will yet gather to him his gathered ones."•\

"from Assyria and from Egypt, from ... and from the islands of the sea"⁶² - they come "with the clouds of heaven"•\

to our holy land,

to Jerusalem, the holy city,

to the Holy Temple

(that "My house will be called a house of prayer for all peoples"⁵ and to the Holy of Holies - as it is written in the portion that is immediately read in Minchah: "With this shall Aaron come into the Holy"•\

the entry of the High Priest on Yom Kippur into the Holy of Holies¹

And in the future - not only Aharon,

but also each and every Jew who will be on the level of the High Priest

("a kingdom of priests",

high priests¹" / and not only on Yom Kippur,

but also "at any hour that he wishes to enter."

Parshas Tazria-Metzora,

6 Iyar 503

And furthermore, and this is the main point - that all this is done in actual practice,

Below ten handbreadths,

so that they can give thanks and recite a blessing on the birth and revelation of Mashiach: "Shehecheyanu•■'■! vekiyemanu

vehigiyanu⁶⁶־'■׳ lazman hazeh".

The joy felt in the heart - specifically about something that exists in actuality now.

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