English translation — משיחות ש״פ אחרי־קדושים, י״ג אייר ה׳תנש״א

In connection with what was recently discussed regarding the true and complete Redemption,

which one awaits every day and hopes that it will come every day - as the halachic ruling that if one makes a vow not to drink wine on the day Mashiach comes, he may never drink wine again¹ - immediately and instantly,

And regarding the actions that every Jew must do to bring the redemption - it is fitting to pause to explain the essence of the redemption,

which makes it easier to understand what the work required to bring the redemption must consist of,

and how one should prepare for the state of the redemption.

The content of every thing is revealed in its name.

Similarly regarding the redemption - one can gain a concept of its content by contemplating the meaning of its name - "redemption."

The concept of redemption is referred to in the Torah with different expressions.

Starting with the four expressions of redemption⁴

in the verses: "And I will take out,

and I will rescue,

and I will redeem,

and I will take,

and the fifth expression - "and I will bring"⁶.

But although all these expressions have the general content of leaving the exile,

there is an elevation in the expression "geulah": and it can be said that because of the advantage,

(every redemption,

and especially -)

the true and complete redemption called

(in the mouth of all Israel)

with the name "Geulah"⁷

(plainly)

"

[Specifically the final redemption is the true and complete redemption

(with a definite article hei^ because the word

(Geulah)

Gives forth the content of the true and complete Redemption.

In the word "Geulah" (Redemption) we see a wondrous thing: "Geulah" is the same letters as "Golah"

(Exile)

Only with the addition of an Alef!

As it stands in the Midrashim that in this

And see the book of Likkutim-Da”Ch tz"tz entry Geulah samech gimmel.

And shin nun >.

And see also in Chayei and Va'eira 6,

Shabbos parshas Acharei-Kedoshim,

13 Iyar

word "Goleh"

("and Goleh upon her head"•׳)

There are two interpretations: "Two Amoraim,"

One said 'Goleh'

(language of exile)

and one said "Redemption"\.

And it is known, the explanation in this,\,

That "the addition of the alef through which from the state of exile becomes the state of redemption" refers to the alef of "the Aluf of the world"\,

and through the service of a Jew in exile to "insert"\"

(draws down and reveals)

the alef of the Aluf of the world into exile,\,

becomes from "exile"-"redemption".

And superficially it is not understood: Redemption is exactly the opposite of exile.

Is it possible that

(the word)

Redemption inherently includes the word "golah"

(exilex and moreover: redemption consists

(and is made up)

specifically from

(the word)

Golah,

until most of the letters of "Geulah" are actually "Golah"⁵י,

And the addition consists only of the single letter alef; without alef the acrostic⁴'

(of Geulah)

Does the gimel of "Golah" remain?!

And the explanation on this:

Geulah is not the translation,

So by leaving exile one abandons the

life,

the actions of the world that were

(before)

in exile.

On the contrary: redemption means,

that the existence that was previously enslaved in exile becomes

(not nullified, G‑d forbid,

only)

redeemed.

And the essence and completeness of the true and complete redemption that,

That everything becomes redeemed.

No matters remain "lost" G‑d forbid in exile,

We will not leave any thing in exile.

Even the "rejected" and "lost"

(which are so called in the Torah of Truth⁵)

- will be redeemed.

The redemption will be a true and complete redemption in quantity and quality from all sides,

from the general principle among them to the most particular detail among them: each and every one - "our youths and our elders, etc., our sons and our daughters"⁴,

and their portion in the world - "their silver and their gold with them"⁹,

with all their actions and conduct without exile.

The redemption will redeem every person and all people

(including the nations of the world)

and all matters of the world,

And each individual with all his affairs.

All

(obligatory)

Things without exile remain I further,

But their exile status is nullified: the concealment and hiding that covers their true and inner existence is nullified,

And the enslavement to the ways of nature and physicality of the world that results from it.

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And as the Rambam rules¹⁰: "Let it not enter your mind that in the days of Moshiach anything from the custom of the world will be nullified, or that there will be a novelty in the act of Creation,

But the world follows its natural course.

.

אמרו"² The Sages said: "There is no difference between this world and the days of Mashiach except for subjugation to the kingdoms alone,"

The mission will then be - that "they will all return to the true religion"²²,

"And he will repair

(Mashiach)

the entire world to serve G‑d together, as it is stated: 'For then I will turn to the peoples a pure language, that they may all call upon the name of G‑d and serve Him with one accord.'"²⁴.

Based on this, it is understandable why the word 'Geulah' (Redemption) includes the word 'Golah' (Exile),

But - with an addition of an alef: the Geulah does not nullify

(the avodah in)

Golus,

On the contrary: the Geulah consists of raising up

(the life in)

"Goleh"

(by redeeming all matters of Golus)

and from that very thing make 'Geulah' - through that which one reveals in all matters of 'Goleh' the alef of Alufo shel Olam - one removes the helem and hester (concealment and hiding) in the matters of Golus which cover its true existence and purpose,

One reveals the Master of the World in this—the purpose of all matters of exile for which the Creator created them—so that from "exile" becomes "redemption".

Redemption is the revelation of the Aleph

(of the Master of the World)

in "exile"—the revelation of the truth and inwardness of all matters of exile,

and all actions in the time of exile; the revelation of G‑dliness in all matters of the world—as it all reveals "His glory" of the Holy One, blessed be He

(and "everything that the Holy One, blessed be He, created in His world, He created only for His glory"²⁵)

—of the Master of the World.

The above is an explanation that "Geulah" inherently includes "Golah,"

because the intention is that Geulah should elevate

(the air)

of the exile.

But we need an explanation: why is the

(the ascent from Golah)

such a fundamental principle in Geulah,

to the extent that its name "Geulah" consists of this.

(Exile in Tamuz Alef^ and a name indicates the essence of the matter²?

Further: the upheaval of redemption does not consist only in the elevation of the matters of exile and worldly matters,

but in the redemption

(In the second period - after the first period regarding which the aforementioned Rambam speaks*²)

new [things] will be revealed,

entirely new matters in a change of the world's nature

(until the essential and fundamental matter of techiyas hameisim²⁷,

which is a novel phenomenon in creation)

.

Is it possible that the entire situation in the Future to Come

(also that which is above the world and exile - in the second period)

is called by a general name: “Geulah” - “Golah” with the addition of an Aleph?!

Parshas Acharei-Kedoshim,

13 Iyar

From this it is understood,

that the totality of the redemption - also the lofty matters in it - is connected with the service of inserting the Aleph of the Master of the World into "Golah".

Until then this also brings* the redemption

(Just as the word "geulah" is composed of the letters "golah" with the addition of an aleph/ and all matters of redemption are drawn down and elevate the "golah",

as follows.

The explanation of this will be understood according to the first mishnah in today's chapter,

the third chapter of Pirkei Avot: "Look at three things and you will not come to sin",

and then the mishnah continues to enumerate the three things: "From where you came,

and to where you are going, and before Whom you will give an accounting and reckoning, etc.".

The question arises - why does it need a count²: What relevance does the number have that they are "three things"? And even if the number is relevant,

why does the Mishnah need to specify it,

everyone can count for themselves later in the Mishnah that it lists three things?

And one of the explanations of this is:

The words of the Mishnah "Look at three things"

[for the language of the Mishnah is "a brief statement that includes many matters"²]

does not mean only the three things that are listed later in the Mishnah,

but also the concept of "three things" in general: The Mishnah gives a directive: "Look at three things" - a person must look

(1) observation

in depth)

There is no "three things",

and through this "you do not come to transgression":

One might think that for him there need be only two matters: he himself and the Almighty, so to speak, whom he serves,

"I was created to serve my Creator""-.

The Mishnah says - "Look at three things": a person must look at

(to look)

and see

(that there are)

"three things": in addition to his existence

("I")

and the existence of the One above

(״קוני״)

as it were - there is a third thing: the existence of the world which the One above created,

and through which a Jew serves his Creator².

The purpose of the creation of the world and of the descent of the soul below into a physical body in this lower world, beneath which there is no lower, is — to carry out the intention of "The Holy One, blessed be He, desired to have a dwelling place in the lower worlds,"

That a Jew, through his service, should refine and purify his body and animal soul, and the physicality and materiality of the world,

And make from all this a dwelling place for the Above.

And this he does through his

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Service in the body below through fulfillment of the Torah and commandments,

And if

(majority)

Mitzvos are clothed in physical things⁵? And by fulfilling a mitzvah with a physical item, one refines and purifies that physical item and makes it into a vessel for Elokus.

As through the mitzvah of tzedakah,

[that is equivalent to all the mitzvos⁵⁶,

"The essence of the practical mitzvos surpasses them all"⁵⁷]

- when a Jew takes of "the labor of his hands",

from the physical money that he earned,

and "gives the life of his soul to Hashem"⁵⁷.

And so it is with all mitzvos.

And the third matter

("Look into our three matters")

To make a dwelling place in the lower worlds - is

(not a side matter,

but on the contrary: this is)

relevant to the completeness of the two

(so to speak)

: the Supreme One and the serving man,

Because "the Holy One, blessed be He, desired to have a dwelling place in the lower worlds,"

And "this is the entire man and the purpose of his creation and descent into this world: to make a dwelling place for Him, blessed be He, in the lower worlds"⁵.

And to such an extent does this pertain to the person

(that he should "contemplate three things")

-that because of this, the descent of his soul below was caused by the Holy One, blessed be He: not looking at the greatness of the elevation of the soul above,

"the soul"⁵ that You have placed within me is pure"⁴ where there is no place for the opposite of purity,

the Almighty sent it down,

"You⁵ created it,

You created,

You breathed into me"

until into the physical world of Asiyah,

where there is

"the life and the good"'⁴,

and also the second path of the opposite of purity

(until that the soul needs to arrive there for protection,

"and You*⁵ guard it within me"⁴⁵)

- in order to carry out the intent of making a dwelling place in the lower realms.

At first glance: the descent of the soul into the body is the opposite of G‑d’s regular conduct,

for He is the source and purpose of good and kindness,

and it is the nature of good to bestow goodness⁴⁵,

and from the standpoint of kindness and good, there should always have been ascents,

and here the Almighty takes a soul and brings it down,

a "great descent and a veritable state of exile"⁴⁴,

"from a high roof to a deep pit"⁴⁵!

From this we understand the great elevation

(and kindness)

of the service of making a dwelling place in the lower realms,

that because of this it is worthwhile to send the soul down below,

not for the sake of the soul itself

("for the soul itself requires no rectification at all"⁴⁶/ but to rectify the body and the animal soul and its portion in the world,

in order to make a dwelling place in the lower realms.

For through the descent and service of the soul below to make a dwelling place in the lower realms,

becomes revealed an even higher concept than the service of the soul itself above - the revelation of His Essence⁴⁷ in the lower realms.

Shabbos Parshas Acharei-Kedoshim,

13 Iyar

Until the elevation is drawn down and revealed also in the soul

(which descended below)

,

such that, in addition to that which the soul achieves a higher level

(above the place from which it descended)

,

The revelation of the essence of the soul,

the soul receives air a connection to the revelation of His Essence, which is opened through

(the service of the soul below in making)

the dwelling in the lower ones?

Based on this, the instruction of the mishnah is understandable: "Look at three things": Not looking at the greatness of the elevation of the soul of a Jew,

"A portion of G-d from above literally,"

the service must consist of this,

So in addition to this that he makes of himself a "dwelling" for the Supernal One by revealing his soul in his physical body

(the elevation in the soul that comes through this)

-he should also be "contemplate three things,"

and make a dwelling for Him, blessed be He, in the lower realms of the world,

that the world itself becomes a dwelling for the Supernal One.

And through this, man himself also reaches his perfection

(because "this is the whole man and the purpose of his creation is for Him")

,

And even though that this is for him a descent

(in externality and)

for the time being,

Specifically through this, the elevation within himself becomes - that "you do not come to transgression": through his service of making a dwelling place in the lower worlds

(Look at three things/ is "you do not come to transgression",

even not to "to the hands of",

the possibility to commit a transgression.

According to the above, one will also understand the meaning of "Geulah" [being] the letters of Golah with the addition of an Alef:

Geulah is

(not nullifying "Golah",

but rather is)

includes within itself "Golah",

And on the contrary: It raises up Golah by inserting and revealing within it the Alufo shel Olam — for the intent is to make a dwelling place for the Blessed One in the lower realms,

including as the lower realms are in exile,

to reveal the Alufo shel Olam in the lower realms in their state as they stand in exile.

And furthermore: the content and essence of redemption lies in this

[that is, the matters of redemption that are above the world and exile,

the transformation of the natural order,

like the resurrection of the dead"⁵³-]

-"the revelation of the light of the Ein Sof, blessed be He, in this physical world"⁵¹,

until it becomes a dwelling place for Him in the lower realms,

for His very essence⁵².

And therefore, the matter of redemption depends on "our deeds and service throughout the time of the exile"⁵¹

Exile / the work of inserting the Alef

(the Master of the World)

in exile,

until David is aroused to redemption

[Most of the letters and the acronym of Geulah is - "Golah",

as above, p. 62]

.

That is: in addition to this that the

(A great elevation from the)

Geulah comes through the descent into exile

[Regarding the revelation of the intensity of light

0 and 5

Sefer HaSichos - 5751

the soul through its descent below]

,

Geulah is formed from "Golah"

(At the end of Alef)

"Atzmo" - the dwelling for His essence is established in the lowest realms themselves.

[In the manner of the elevation that is established in the soul through the dwelling in the lowest realms!⁵.

* * *

The aforementioned matter is further emphasized in the present time of the year:

(a)

The days of the Counting,

and in them themselves

(0 the first Shabbat of the "seven complete Shabbats"⁵⁵ - Malchut that is in Netzach,

(c)

Weekly Torah portion - Acharei-Kedoshim,

and the portion that we begin to read in the Minchah prayer - Emor,

(d)

13th of Iyar.

The service of Sefirat HaOmer - the clarification of the seven middot

(from NohBo)

,

The main service in this time

(the time of exile)

*⁵ - consists in this,

that in addition to "I will hasten

and I will be sanctified with the holiness of above"⁵⁷ - becomes through this opened up air in the world and in all the worlds: "and through this abundant bounty will be drawn down in all the worlds"⁵⁷.

And through this⁵⁸ leads to

(Furthermore)

In the soul of the one who serves,

as one draws down in prayer

(after "Yushpa shefa rav b'chol ha'olamot")

: "and to rectify our souls, our spirits, and our neshamas from all dross and blemish, and to purify us and sanctify us with Your supernal holiness" - in the manner of "You cannot come to sin"

(Rectification and elevation of man)

And the service in the world.

And through the service of Sefiras HaOmer - inserting the Alef into 'Golah',

Through the clarification of the seven middot - one brings the Geulah,

and "May He return to us the service of the Holy Temple to its place, speedily in our days, Amen Selah"

(as we say in the "Harachaman" right after the blessing⁵)

.

In the days of Sefirah themselves - which are generally divided into "seven complete weeks"

[and in particular in this year,

when we began counting "from the morrow of the Shabbos"⁵⁵ literally]

stands even more emphatically in the fourth Shabbos,

When one concludes the counting of the attribute of Netzach,

until its perfection - Malchut within Netzach

[After the conclusion of the attribute of Chesed until Malchut within Chesed,

the attribute of Gevurah

Shabbos Parshas Acharei-Kedoshim,

13 Iyar

and 5

until Malchut within Gevurah and the attribute of Tiferet until Malchut within Tiferet]

- The victory over the

(concealment and hiding of)

exile,

until Netzach shebeNetzach,

and Hod shebeNetzach - the beauty in the victory,

and Yesod shebeNetzach - the foundation and permanence of the victory,

until Malchus shebeNetzach - the victory of Malka Meshicha in the true and complete redemption.

We begin with Parshas Acharei, which discusses the service of Aharon the Kohen Gadol in the Holy of Holies—"With this shall Aharon come into the Holy [Place], etc."

A source and example for the state of the Geulah is—the Kohen Gadol in the Holy of Holies: The Holy of Holies is the holiest place in the world.

A place where G‑dliness shined openly

(without concealment and hiding)

.

Together with this, it was a physical place in this world,

and the Kohen Gadol entered there as a soul in a body

[not as it was with Nadav and Avihu,

Running without returning*]

.

Something similar existed by every kohen,

Which together with that "the Kohanim were set apart."

.

As it is said:—■׳ "And Aaron was separated to sanctify him, holy of holies"'■"

(Above the world/ he performed his service specifically as a soul in a body in the world,

A world where there is a place for the opposite of purity - and specifically there he fulfills the command

(In the beginning of the portion of Emor)

"Speak to the kohanim, the sons of Aaron, and say to them: For a [deceased] soul he shall not become impure among his people."

And the completeness of purity will be in the true and complete redemption

[And a preparation for this also exists during the time of exile,

when kohanim are careful about

matters of impurity,

and it can be said that this is also a preparation for the completion of purity in the future,"

including through the fact that "Emor etc. and you shall say" - "to warn the adults about the minors"]

.

And adding to the caution

(to warn)

from the opposite of purity,

a Kohen had to perform his service in the Beis HaMikdash

(holiness)

clothed in the priestly garments,

which were "for glory and for beauty"⁵

(Completeness in the physical)

.

And regarding this we must explain,

Why a kohen who served 'lacking garments' invalidates his service,

"When their garments are upon them, their kehunah is upon them,

their garments are not upon them, their kehunah is not upon them"⁷" - even though the significance of the priestly garments was

(primarily)

"for glory and beauty"

which apparently is not so relevant to the actual service

? Rather, the perfection of the service in the Mishkan consists of this: that it should be with utmost perfection and beauty, "for honor and glory."

Even in physicality as simple as it is - in the most beautiful and honorable manner, including even - in the physicality of the world,

One utilizes for the service in holiness all the possibilities of this world.

And in perfection - is the service of the priesthood by the Kohen Gadol

(who wore eight garments)

.

And based on this, perhaps one could say the reason why

2 and 5

Sefer HaSichos - 5751

The High Priest must be "greater than his brethren.

.

In wealth, "Havayah" - because the perfection of holiness of the High Priest is connected with it that it is drawn with perfection in everything, even in the physical world

(wealth)

.

And according to what is explained in the Midrash

(on the verse "With this shall Aaron enter")

"⁷ "At any time that he

(the High Priest)

wishes to enter, he may enter, provided that he enters in this order"

("With this")

- it can be said,

then the true place of the High Priest is in

(the level of)

Holy of Holies,

And so it will be revealed in the true and complete redemption when there will be the perfection of man and the world and the nullification of all opposing matters

(But before this, one is not a vessel for this "at every time")

.

What will then be the perfection of the revelation of the extension of holiness in a revealed manner below

(in the Third Holy Temple)

,

a dwelling place for Him, blessed be He, in the lower realms,

As above.

Just like all matters of Torah

(from the language of instruction⁷/ so in this too there is a lesson for every Jew:

All Jews are "a kingdom of kohanim (priests)"⁷²,

"high priests",

And in a revealed and complete way, will

be with the true and complete redemption⁷⁴.

And consequently, every Jew has a connection - as a soul in a body - to the holiness of the Holy of Holies

(completeness of holiness)

.

And as ruled by the Rambam⁷⁵ "Not only the tribe of Levi, but every person.

.

Whose spirit moved him.

.

He is sanctified as the Holy of Holies, etc."

And according to the aforementioned midrash,

Then "at any hour that he wishes to enter, he may enter,"

It can be said that every Jew has the power

(as it states below, a soul in a body)

to be on the level of "Holy of Holies,"

And it can be said that so it will be in actuality in the future.

[And it is sweetened according to the story in Prophets⁷⁶,

that at the time of danger, Yehosheva hid Yoash

(that he was of the royal seed)

And his nursing "in the chamber of the couches"⁷⁷,

"in the upper chamber of the Holy of Holies"⁷⁸,

"And she was with him in the house of the Lord hiding for six years etc.'"

From this it is understood,

That while in the Holy of Holies he had there all his physical needs: eating and drinking and sleeping⁸⁰.

And it may be said,

Because in truth, the place of every Jew is in the Holy of Holies

(as it will be revealed in the true and complete redemption)

.

Only this was revealed in actuality - through the descent

(danger/ in the manner of how the elevation of the redemption comes through the service in "exile"]

.

As understanding also from the command

(and giving of strength)

at the beginning of Parshat Kedoshim

[The

Parshas Acharei-Kedoshim,

13 Iyar

3 and 5

The parsha that was read on Shabbos together with Parshas Acharei]

- "You shall be holy, for I am holy": Being a soul in a body in this physical world

(Where there applies the command of "You shall be holy,

"Be separate"!*)

- A Jew stands in a state of holiness,

until the highest holiness of the Holy One, blessed be He,

In the explanation of Chassidus² on the discourse of our Sages, 'Could it be like Me,'

the verse states: 'For I am holy' — 'Could it be like Me' with equanimity,

In the level of holiness of 'I am holy'.

And we should connect all this also with the name of the one whose yahrzeit is on the 13th of Iyar.

Israel Aryeh Leib.

And to preface,

So even though this is seemingly a name of a private individual,

it has a connection with all Jews*"

(because all Jews are one entity,

one complete structure⁷")

.

And especially since his first name is Yisrael - the general name of every Jew and all Jews

[and as is also known"" that the soul of Yaakov

(And his name is Israeli")

"Is comprised

from all the souls of Israel from eternity to eternity"]

.

And according to the instruction of the Rebbe

(from the Rebbe Rashab)

peace be upon him, the well-known,

then "matters of service that can be connected to the words of the Tanya.

.

It is permitted to speak and to elaborate in them the speech"

(Even though, if so, there is the caution about saying explanations in the Tanya book)

- Thus it is understood in our case: it is worthwhile and proper to explain a lesson from the name of the baal hayartzait - when this can add in fear of Heaven and service of G-d.

"Israel" - the general name for Jews

(as above)

- has in itself two seemingly opposite matters:

(a)

"Israel" is an acronym for "There are 600,000 letters in the Torah,"

Because there are here 600,000 souls of Israel collectively

(And each of them divides into 600,000 individual souls⁴^ and each soul corresponds to one letter of the 600,000 letters of the Torah,

That the letter is its source of vitality etc.

And

(b)

"Israel" is on account of "for you have striven with G-d and with men and have prevailed."

The concept of "striven with G-d and with men and have prevailed" indicates the service and war against the world - "with G-d"

(The prince and angel of Esau)

,

"and people"

(Esau and Laban*•)

- which, on the surface, is exactly the opposite of the fact that "Israel" is the acronym for 'there are six hundred thousand letters in the Torah,'

as

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The souls of Israel are connected to the Torah which is above the world.

And it can be said that the explanation in this

(in the service of G-d)

:

First and foremost, every Jew must know that he is "Yisrael" - his source and root of vitality is from his letter in the Torah,

And therefore,

every matter that he does must be founded and according to the instructions of the Torah.

In addition, he must know,

that the completeness of his service

(the people of Israel)

consists in this,

that he does not separate himself from the world around him,

but "look at three things": in addition to his service with himself

("Israel" connected with his letter in the Torah/ he must do the service of making for Him a dwelling place in the lower realms - the people of Israel by going out

(together with the instructions of the Torah)

into the world,

and have to do with "Elokim"

(angel)

- the natural forces in the world

(as our Sages said: "There is not a single blade of grass that does not have a mazal in the heaven that strikes it and tells it to grow")

,

and "people",

"Esau and Laban"

(nations of the world)

- and there make a dwelling place for the Above based on the instructions of the Torah

(from the 600,000 letters of the Torah)

,

through that which "you have striven with God and with men",

he is a prince,

rules over the world and the nations,

and in a manner of "Vetuchal" - also from the word kol, kalul, and kalil,

that his service

(from "Sarisa")

is not David nullifying the existence of the world,

or overcoming the world by force,

but in a way that he utilizes the natural forces themselves in the service of G-d,

and causes the nations of the world that

they themselves should serve the Supreme One,

in the manner of "His kingship they accepted upon themselves willingly",

until the world itself says "and You can",

the world itself assists in his service

(as will follow, sec. 12/

And David, the word "ותוכל" from the word kol

(that is, one has all matters of the world)

,

And from the word hitkallelut (inclusion) - that the Jew includes in himself all matters of the world,

And - he elevates them,

Until the matter of Geulah is revealed

(which includes "Golah"/ David, the drawing down of the alef from the Aluf of the world into "Golah".)

And the service of birur and zikud of the world also becomes 'vetuchal' from the word capability,

So the Jews come to greater capability,

As explained in detail that through the service of the divine soul when it clothes itself in the body and animal soul and does the service in the world,

there comes into it new strength, vitality and capability,

because of that which 'great yield in the strength of an ox'>'

(from the animal soul)

.

And the manner in which one does the service of 'Israel' - is through 'Ari Leib': 'Hoy'.

.

"Mighty as a lion to do the will of the Mighty One in heaven¹•¹"

(As it stands "air in Resh and Tachlis Hashulchan Aruch"¹ / he overcomes all concealments and hidden things in the world: And in addition to his overcoming in his service in holy matters

("Ari" in the holy language / there is in him this overcoming of air in the

Shas Ozrei Kedoshim,

13 Iyar

5 and 5

Work of permitted matters and mundane,

The service in worldly matters

("lib" in foreign languages)

.

And to add,

So "lib" is also the letters lev with a yud in the middle,

which alludes to the heart of a person

(lev)

,

And the ten faculties of the soul

(Yud)

,

[And more specifically, sometimes they write "Leib" with two Yuds,

corresponding to the two levels in the soul: Yaakov,

Yisraeli"]

,

because the avodah

(from "Yisrael")

Of making a dwelling place in the lower worlds, which is accomplished through the ten powers of the soul,

As they are enveloped by the heart of man - for the heart of Israel is always in a state of 'my death',

"I am asleep, but my heart is awake."

And there is further to say,

That the "heart" which surrounds the yud - these are the three garments of thought, speech and action,

Which encompass the ten powers,

And bring them out in the actual service of man below."

And one should connect this or with the day of 13 Iyar: 13 is gematria echad,

which alludes to the service of fulfilling "And Hashem will be King over all the earth; on that day Hashem will be One and His Name will be One."

Revelation of His kingship and His oneness in the world,

until in a manner of "malchus sheb'netzach",

as above

(67)

.

* * *

Based on the above, several teachings were derived regarding the service of

Jews to bring the redemption,

and how one must prepare for the redemption - standing now at the very end of the exile,

"exile",

and holding on to the very threshold of the redemption.

First of all - there is an answer to those who wonder and are frightened because it is stressed that every Jew must do and effect that the redemption come immediately and truly

(and being "open" people,

they express in speech their wonder and worry)

: When Moshiach will soon come,

what will be - they ask - with all the actions and things that they have accomplished during so many years in exile: the businesses that they built,

the property and assets that they created,

the friends and connections,

both among Jews and among non-Jews,

that they have received

(and especially public activists)

,

And more, etc.!

Is the answer to this,

That one has nothing to fear,

Because redemption is not the meaning,

That it nullifies all "the way of the world",

the rubber things that were opened

(according to Torah)

In exile: on the contrary: redemption includes in itself all matters

(good)

of "exile",

in a manner that they are elevated to a state of redemption,

to their true virtue and perfection - through that which one reveals in them the

(alef)

Alufo shel Olam,

the true intention and purpose in all these actions

(which is during the time of exile)

- and how all this brings out the "glory" of the Holy One, blessed be He.

And consequently, one has nothing to worry about regarding the actions - even in matters of permission - that one has performed

(according to Torah)

during the time of exile.

And furthermore: from this we derive the instruction - that every businessman and the like

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must seek ways to reveal in his business affairs, etc., the "honor" of the Holy One, blessed be He,

and utilize his time, assets, and connections to increase in Torah and mitzvot.

From this is also understood the instruction to the contrary—for those who think that the service of redemption consists of having nothing to do and being negated from the "way of the world"—that on the contrary: redemption depends specifically on "our deeds and our service" during the time of exile⁵,

And therefore there must be "look at three things": the service to bring redemption must consist of 'you have striven with G-d and with men and have prevailed,'

to make a dwelling place in the lower realms,

and prepare the world for redemption—specifically in a manner of 'you have striven with G-d and with men,'

waging war against the concealment and hiddenness of the world,

but in a manner of 'and have prevailed.'

They accepted His kingdom willingly.

Beginning with his portion in the world,

By increasing in the fulfillment of the commandments,

With physical things,

Including and especially - the mitzvah of charity

("The essence of the practical mitzvos"/ then he takes from his physicality and his wealth

(with which the Almighty blesses him)

And helps another,

So at the second, there should also be food and clothing,

In the manner of "for honor and glory",

Corresponding to "a kingdom of priests",

And similarly, he helps raise institutions of Torah and charity and so on.

And so too in his service in his mundane matters - he does it in the manner of "all your deeds for the sake of Heaven"*" and "in all your ways know Him"".

And also, and this is the main thing - the spreading of Torah and Judaism,

And the spreading of the wellsprings outward.

Including and especially - to awaken Jews throughout the entire world,

so that they should add even more in Torah study and observance of the mitzvos,

and likewise publicize and reveal throughout the entire world 'the Master of the Universe,'

including - by influencing the nations of the world regarding observance of the Seven Noachide Laws"

and prepare them for "And the kingdom shall be Hashem's."

According to the above,

that "Redemption" elevates the matters of exile themselves

(making them into a dwelling place for G‑d in the lower worlds / until specifically the service in exile brings the Redemption,

It is understandable,

that the matters of the world itself and the nations themselves

(even during the time of exile)

are

(truly)

assisting in the work of bringing the redemption

(as above)

.

And it should be said,

Thus, standing at the end of the exile,

near the redemption - the revealed assistance comes forth more.

As is seen in the latter generations especially,

And even more - in this last time,

and particularly in the very last days:

In the generations before this, they had

(most)

Jews lived in countries where there were obstacles and delays, etc.

(Lo takum pa'amayim)

to the service of G‑d in general.

However, in recent generations - to live

(most)

Jews in countries where a kingdom of kindness rules,

starting from this country

(where there are a majority and a minyan, and because of Jews/ which helps Jews to achieve

Shabbos Parsha Acharei-Kedoshim,

13 Iyar

An inner redemption in their service,

until - that they should do the service that will bring the simple redemption,

and then the kingdom

(of kindness)

will assist you to help Jews to return to the Land of Israel

(in the language of the verse¹-: "and they shall bring all your brethren etc.")

.

And in the last year, one sees how the attitude towards Jews has spread in many countries,

even in that country,

where there were

(until recently)

were restrictions regarding the freedom of Jews in their observance of Torah and mitzvot, and also regarding their leaving that country — their attitude has now changed,

so that they allow Jews to fulfill Torah and mitzvot,

and allow Jews to leave from there

Without the restrictions of before/and on the contrary - they only assist the Jews to travel to Eretz HaKodesh.

A type of preparation for the assistance from the nations of the world that Jews should leave exile and go to Eretz HaKodesh in the true and complete redemption.

In addition to the direct assistance from the nations of the world to Jews - there are also matters in which we see that the nations of the world themselves perform actions of good and kindness,

Which reveals more that "there is a Master of this palace",

As preparation for "And the kingdom will be Hashem's" in the true and complete redemption,

Not like it was before,

That specifically the Jewish people

Although what "you are the smallest of all nations"⁵ had actually fulfilled the intention of a dwelling place in the lower realms,

And the unity among the kingdoms of the nations of the world conducted themselves cruelly towards each other,

And they were

primarily occupied with their own benefit,

Or in conquering other countries and the like.

Among the revealed matters that have been added in these very days, where we see how the world and the nations are preparing and are assisting the path to the Redemption - stressing the matter of charity and education,

Two fundamental principles in the settlement of the world,

"He created it to be inhabited"*"•

It is known and publicized

(in all newspapers)

regarding the events of the last days — that the state

(which is founded on charity and kindness,

as is known)

has used its strong power to help and rescue people in a distant place in the world

(far away from the state/intended even though through this no direct benefit comes to the residents of this state:

The state sent a multitude of people and military personnel from its army to help the refugees in those places,

Together with food, clothing, and medicines.

Instead of using the airplanes for matters of conquest,

And instead of using the food and clothing for the citizens of the country, they are used to rescue unfortunate people,

and especially small children,

from cold,

to from typhus.

In this, one sees the compassion of the inhabitants of this country: when they heard and saw how people were suffering, even though they are not their relatives,

and never had any connection with them, the country was aroused to help them.

In accordance with the system of this country regarding charity,

that one helps

116)

Isaiah 45,

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bringing out people throughout the entire world,

And they do not even wait to exchange money.

In addition, it is also known that in recent days, the leader of this country came out with a declaration and detailed instruction regarding the education of youth.

Correspondingly, what at the beginning of his presidency he declared that his aspiration is to be remembered as the "Education President

(Education)

President",

Because of the actions and great changes for the good that he will introduce to strengthen education in the country.

The activity in the last appearances

(among others)

It is understandable simply: although among Jews this is no novelty,

because among them the conduct has always been according to the Torah and mitzvos,

in matters of charity and education etc. - this further reveals that there is a Master of this world,

which is the true foundation for charity and education

[and as discussed numerous times,

that true success in education depends on the child's knowledge and recognition of the Creator and Director of the world]

.

And all this is - in addition to several other matters that occur through Divine Providence day by day,

Both regarding the general and regarding each one in his private affairs - and the intention in this,

is that this should further reveal how the world assists in making a dwelling place in the lower realms and bringing the redemption,

[including - what in the past week they found in a remote corner of the world precious stones and pearls,

through the blessing of the Holy One, blessed be He,

[similar to "And the princes brought the shoham stones and the stones for the settings for the ephod and the breastplate"⁷"

(for the priestly garments)

,

that the

Clouds brought them¹״]

,

And the intention in this is - that one uses it for adornments of the bride,

to increase in charity,

as above]

.

The conclusion of the above regarding practical application:

The redemption comes specifically through the service in exile,

of revealing the Master of the Universe in "exile",

So that this generation,

the last generation in exile,

will be the first generation of redemption.

And the Almighty helps that we see in the latest events in the world how the world itself is assisting and leading towards the redemption.

And simply, this means - as above - that every Jew must increase in "our deeds and our service" in general, which brings the redemption,

including and especially - as was discussed in the previous farbrengen - in the study of Torah regarding matters of redemption,

In matters of Torah Sheba'al Peh

(that which the 'vessels' of the books are full of in this matter)

,

and Torah Shebichtav and Torah Sheba'al Peh,

Mishnah and Gemara and Midrashim etc.

And in this itself - one must add according to the teaching of Pesach Sheni,

that 'there is no lost'¹⁰⁰ - to make an account of tzedakah or

Sh'P Acharei-Kamashim,

13 Iyar

9 and 5

We have corrected and completed the avodah in the past properly,

or we can add more to it; and we have thereby the instruction and empowerment,

that even if something is missing, nothing is lost and we can always correct it.

And moreover, mainly - that all matters that appear to have been lost should be revealed and corrected,

or that they have indeed been lost in exile,

including - lost for the sake of elevation

(being beyond the category of revelation)

- The revelation of the End will be "from the heart to the mouth it is not revealed"²²,

and our righteous Moshiach,

who comes "with absence of mind"'²׳

(for it is by chance/ as it is said "I have found David My servant"²²׳

(In chapter

89 in Psalms²/ and this is revealed in the chapter Tzadik - "May the pleasantness of the Lord our God be upon us, and the work of our hands establish upon us, and the work of our hands establish it"²⁷,

in the Third Holy Temple,

In the true and complete redemption,

The redemption of all Jews,

"With our young and with our elders, etc., with our sons and with our daughters".

Sefer HaSichos - 5751