English translation — משיחות ש״פ אמור, כ׳ אייר ה׳תנש״א

In continuation to what was said about the matter of redemption

- That the word "Geulah",

the letters "Golah" with the addition of an Alef¹,

Presents the essence of the redemption

(More than the other four - five expressions of redemption)

:

(a)

The redemption from all matters of the exile

(exile)

; redemption does not negate the service in exile,

Rather, it includes and elevates exile - by placing and revealing the aleph of "Alufo shel Olam"⁴ in "Golah",

Just as the Supernal One is the master and leads all worldly matters even in exile,

(b)

The redemption is "created" through the avodah in exile

(Just as the word 'geulah' is created - and most of its letters are - the letters of 'golah',

only an aleph is added)

-

We will dwell on several more points in this,

which will add more explanation to the avodah that Jews need to do standing at the 'erev haGeulah'.

The concept of redemption

(The addition and revelation of the alef in galut,

and in

both aforementioned matters)

We see immediately in the first redemption

(which is the source for all redemptions⁵)

- the redemption from Egypt:

The redemption consists in this,

that in addition to the fact that all Jews left Egypt

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

and in completeness and with all their belongings

(as it is written, "their silver and their gold with them")

,

they also took with them and redeemed the matters of "exile"

(the Egyptian exile)

- "And they borrowed" from Egypt silver vessels, gold vessels, and garments, etc., and they emptied

(and their plunder)

"Egypt,"

"The delights of G‑d¹ like a trap without grain.

.

"like a deep without fish""

[And - "And also a mixed multitude went up with them""]

.

Parshas Emor,

20 Iyar

and 5752

- The redemption was not just an exit and a going out from Egypt,

but a redemption also from Egypt

(Golah)

himself,

by inserting and revealing the alef

(the Alufo shel Olam)

into the matters of exile — their ultimate purpose for which the Creator created them and gave them to Egypt,

so that Jews should refine them through,

“vayinatlu et Mitzrayim”

(and through this there should be fulfilled the “ve’acharei chen yatz’u birechush gadol”)

.

until then "And the Lord gave the people favor in the eyes of Egypt, and they lent them"⁵,

"Even what they did not ask from them, they gave them"*⁷ the Egyptians themselves,

and further: "It teaches that they lent them against their will.

.

the Jews' against their will"" - which apparently:

(a)

Why did the Egyptians "hasten" to give away their vessels etc.

(contrary to human nature)

?!

(ב)

The command

("וישאלו איש מאת רעהו גו׳״״י)

was said to the Jews,

not to the Egyptians?

(ג)

all of them•,

And the rest of the p"v are trapped

(in gimatria Elokim)

Were clarified in the subsequent exiles

(See T"O Vayeishev 27,

.

After the Almighty broke Egypt by bringing upon them the ten plagues,

Why here "suddenly" is the approach of the Egyptians that "they asked of Egypt etc.,"

"And Hashem gave the people favor! in the eyes of the Egyptians, and they lent to them"

(And not through their breaking)

?

But since redemption is the interpretation

(also)

the redemption and aliyah from Egypt

("exile")

itself through recognizing that the Almighty is the Master of the Universe and leads the world,

And the Egyptians

(being

(several of them)

wise")

have the

(Mussar)

understood and felt

(And those who did not see - their 'mazal' saw' / 'And the Egyptians shall know that I am Hashem'² - therefore it had to be done,

And it was actually done,

not against the will of the Egyptians,

but willingly

(in addition to the action of the Jews in this/ in the manner of "and they borrowed"

(and "Hashem gave the people favor in the eyes of the Egyptians"/ until "even what they did not ask they gave to them",

until "against the will" of the Jews.

And similarly we see in this - the second matter mentioned above in.

the Redemption"

(Then the dam is opened from

(the word)

"Golah"

(with the addition of an Aleph)

: specifically through the descent into the Egyptian exile

("and they will enslave them and afflict

Sefer HaSichos - 5751

them"²¹)

- Became the ascent

(greatness)

and the Redemption of Egypt,

in the manner of "And afterward they will go out with great wealth"

(Because if our ancestors had not descended to Egypt, they would not have

(received and)

raised the "vessels of silver and vessels of gold and garments" from Egypt)

.

From this it is also understandable regarding all redemptions

(which are similar and derive from the exodus from Egypt⁵ until the true and complete redemption,

About which it states, "As in the days of your exodus from the land of Egypt, I will show him wonders" - that it is called "redemption" because its content is:

(a)

(redeem)

lifting up the matters of exile

(by revealing in them the Master of the Universe/ and

(b)

Specifically through the service in exile comes the redemption.

But one must understand:

In addition to that which through the Exodus from Egypt was revealed the manifestation of the Master of the Universe in Egypt - "And Egypt shall know that I am Hashem"

[which was one of the reasons for the plagues]

,

that the Almighty is the master and conducts the world" - there also opened up even higher matters

(for Jews/ that "the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them",

And "in His honor and in His essence"⁵⁷ - Atzmus Ein Sof Baruch Hu,

until then the intention"

(in the Exodus from Egypt)

is the Giving of the Torah,

"When you take the people out of Egypt, you will serve God on this mountain",

The revelation of "I am the Lord your God who took you out of the land of Egypt"⁵²,

And in the manner of "Face to face the Lord spoke with you",

which is above the revelation of the Prince of the World,

Just as the Supreme One is the Creator of the world and its Leader

("In the beginning" G-d created the heavens and the earth")

*⁵,

as known that the Torah preceded the world"⁵⁵,

preceded also in quality

(above the world.

And it goes without saying that when one speaks about the true and complete redemption - which at that time will be,

in addition to the revelation of the Master of the world

(In all of creation/ a revelation of Elokus that is above creation - "these are the generations of Peretz" full that is higher than the "full"⁵⁷ of "these"⁵ the generations of the heavens and the earth when they were created"

(The world was created in its fullness⁵⁵/ until there will be a novelty that is incomparable relative to this state

Parshas Emor,

20 Iyar

In the redemption from Babylon and Media etc.,

both in the world - a novelty in Maaseh Bereishis

("Behold I am creating new heavens and a new earth"⁴⁰,

"the new heavens and the new earth"⁴¹)

,

And also in the revelation of G‑dliness - the revelation of the innermost aspect of Atik⁴²,

until the revelation of His very Essence below,

in the "dwelling place for the Blessed One in the lower realms"⁴²,

until then "the entire world will be occupied only with knowing G‑d alone, and therefore the Jewish people will be great sages and know hidden matters and grasp the knowledge of their Creator to the extent of human capacity, as it is said⁴⁴: 'For the earth will be filled with knowledge of G‑d as the waters cover the sea'"⁴²; and there will be revealed a new [insight] in Torah: just as and in the manner that the Egyptian exile and redemption was a preparation for the giving of the Torah,

so will the true and complete redemption bring a new [insight] in Torah - the revelation of the inner dimension of the Torah⁴⁴,

"the secret of its reasons and the hidden mysteries"⁴⁷,

until "a new Torah will emerge from Me"*⁴.

And since all these matters - which are incomparably higher than the current revelation of the Alufo Shel Olam - are included in

(Shem)

Geulah,

one must say that all this is also hinted at in "Geulah" - the letters "Golah" with the addition of an Alef.

The explanation of this:

In*⁴ the letter Alef - which is added to the

(word)

"Geulah" (Redemption)

(regarding "Goleh")

- there are several interpretations:

(a)

Alef from the term Aluf (chief),

the Alufo Shel Olam (the Chief of the world).

(b)

Alef from the term Ulpana (teaching) and learning,

I will teach you wisdom⁵ I will teach you understanding.

(ג)

Aleph, letters of wonder.

In the service of transforming exile

("Golah")

To redemption there are in general three aspects,

Three levels and stages: revelation of G-dliness in and relative to the world

(Alufo shel Olam)

.

Revelation of G-dliness that is above the world, but with it still has an infinite connection to the world,

and especially - through the Torah that preceded the world

(Ulfana)

.

And revelation of G-dliness that is entirely above the world,

in a wondrous and separated manner,

and especially - through the wonders of the Torah⁵¹ which will be revealed in the true and complete redemption⁵²

(wonder)

.

The first thing³¹ consists of revealing

Sefer HaSichos - 5751

to be in all matters of the world

(- in exile)

the Aleph of Alufo shel Olam,

That the Supreme One is the Master and Owner of the world and in the world: the world - world from the term concealment and hiding*⁵ - was created in such a way that he

(per se)

covered over Godliness,

the word of G‑d that is constantly creating,

gives life and sustains⁵⁵.

And the service of a Jew consists in revealing in the world that the Almighty is the Master of the world,

whether in general,

the world and whether in the particulars of the world - "when I see Your heavens, the work of Your fingers, the moon and stars that You have established"*⁵,

and so too in all the details of the creations - the revelation of the power of the active agent in the acted upon⁵⁷.

That through the revelation of Alufo shel Olam in "exile" - the redemption is lifted,

When it will be "וידע כל פעול כי אתה פעלתו"•⁵.

A higher concept in the revelation of the Alef is - the concept of Alef from the term instruction and learning,

אאלפך חכמה אאלפך

Understanding: the revelation of G-dliness in the true and complete redemption will be - in addition to the aspect of G-dliness in the creation

(Alufo shel Olam/ the power of the actor in the acted - also,

G-dliness that is higher than the world

(as above/ that which comes from the Alef of the aspect of intellects

(Chochmah and Binah)

,

And what is higher than the middos from which the world derives?⁵

(Olam chesed yibaneh"*)

: And in particular - this is through the revelation of the Torah

(Which is revealed after the redemption/ and that "Two thousand years the Torah preceded the world"⁵⁵,

"Alpayim" or from the term 'Alpcha',

I will teach you wisdom, I will teach you understanding.'*.

And then one comes to an even higher matter in the aleph - letters of wonder - the revelation of wonders in the Redemption,

as it is written⁵⁵ "As in the days of your exodus from the land of Egypt, I will show him wonders"

(wonders even in comparison to the wonders of the Exodus from Egypt⁵*/ including and especially - the wonders of the Torah⁵

("Uncover my eyes and I will behold wonders from Your Torah"⁵*/ the revelation of the inner dimension of the Torah,

"the secret of the reasons and the hidden mysteries of Your treasures,"

which are inherently wondrous and separate

(until - in the ultimate concealment•*/ and even that becomes revealed,

even in the manner of study and learning,

In it there is no

(the Aluf of)

world⁵*.

Parshas Emor,

2 Iyar

And in the language of Chassidus - the Sefiros above are not sufficient:

(A)

Alufo of the world is opposite the Sefirah of Malchus,

Revelation of His kingship, may He be blessed, in the world - "One",

"I will reign above and below and to the four directions"⁶.

And more generally - the matter of the [sefirot of] emotions,

And the chief of them is the source for the conduct of the world.

(2)

Instruction and study

(I will teach you wisdom, I will teach you understanding)

is the aspect of the intellectual faculties

(Chochmah and Binah)

,

Mochin that relate to the middot,

which is above the world,

but nevertheless the beginning and source for the world"⁴.

(Gimmel)

Pele is the aspect of Mochin

(Chochmah)

Mitzad,

Etzem HaMochin"/ until this is connected with Keter

(until with the innerness of the Keter that is wondrous and completely separate from the world"⁴⁶.

Veyadua" that now the main service is in birur haSheva Middos

(Conquest of seven lands/ and in the intellects that relate to the attributes: Moshiach in the true and complete redemption will be

(Air)

the service of the intellects Mitzad

(Conquest of three lands,

Keni, Kenizi, and Kadmoni"

.

And likewise, in the revelation of G‑dliness in the true and complete Redemption: in addition to the revelation of the power of the actor in the acted-upon,

and the revelation of G‑dliness that transcends creation,

there will also be the revelation of His Essence below,

and on the contrary—the power of the Essence is specifically revealed within the created entity.

Accordingly, it is understood that the activity of the Redemption — "Golah" with the addition of an Aleph — includes all three aspects of the revelation of the Aleph.

(in the service in exile)

: Strong One of the world,

teacher,

wonder;

And specifically through the service in exile,

by inserting the Alef

(the three matters within it)

into "Golah" - the Geulah is brought about,

And all three matters and levels within it

(above the most elevated matters within it)

: revelation of the power of the actor within the acted upon,

"And let every deed know that You have done it"

(Malchut)

,

revelation of the perfection of instruction and Torah study,

revelation of G-dliness that is above creation

(Mochin)

,

until the revelation of wonders

(Mochin in essence,

Keter)

⁵.

Sefer HaSichos - 5751

- One does not content oneself with the fact that one reveals in "exile" the aspect of the Alufo shel Olam

(Divinity relative to creation)

,

through utilizing worldly matters "for the sake of Heaven"⁷⁶ and for "His sake"⁷⁷,

rather, there too one reveals and draws down the aspect of Ulpana

(intellects related to the emotions)

,

Through the study of Torah,

even to the aspect of wonder (Pele),

through the study of the inner dimension of the Torah

(the wonders within the Torah)

,

as follows

(sec. 68 and onward)

.

And one could say,

then in addition to the service

(of studying the inner dimension of the Torah)

in exile,

the Torah,

And on the contrary - at the Giving of the Torah there was a revelation of the Maaseh Merkavah

("And they saw the G‑d of Israel... and they perceived G‑d"

(Mishpatim 24,

10-11.

See also Shemot Rabbah 83,

and see there)

)

,

the revelation of G-dliness in the true and complete redemption intensifies,

as it is written

(Va'etchanan 4,

"You have been shown to know that the L-rd⁵⁰ is G-d; there is none else beside Him",

"You have been shown literally with sensory vision"

(Tanya ch. 36 - 46,

.

And more specifically: the revelation at Mattan Torah came after the preparation of 49 days,

the days of the Counting,

which follow the Exodus from Egypt,

whose purpose is

(in the service of man)

- the refinement of the seven attributes

(and in completeness - the seven attributes are included in seven)

in forty-nine days,

and through this they arrive - "you shall count fifty days"

(Emor 23,

- to the revelation of the Gate of Nun

(Binah)

which is in the category of the 49 Gates

(in the manner of the aspect of ■ mochin that belong to the midot)

,

And up to the houses of the beit in the Gate of Nun, which is without be'erer - hidden and distinct - from the 49 Gates

(see at length in Likkutei Torah, Bamidbar 12,

a hind of wonderful life,

n? wonders

(Zohar I, 160a,

beginning of p. 72)

- which was revealed at the Giving of the Torah.

But the Exodus from Egypt and the Giving of the Torah were a revelation for the moment.

And the revelation at the Giving of the Torah was primarily the giving of the revealed Torah.

(See Tora Or, beginning of Parshat Shemot)

,

In a manner of instruction and study.

But not so regarding the true and complete redemption: the completeness of the revelation will be in a constant ■ and eternal manner

(See Hemshech 5672, part 2, page 930 onward)

,

and the revelation of the inner dimension of the Torah

(Tora Or, ibid. - copied above in note 46)

,

Wondrous aspects of the Torah.

This is also opened through the very essence

(descent)

of "exile"

(by revealing in exile the alef,

the supernal intention in the descent)

- as it is written"⁷ "And you shall say on that day, 'I thank You, Hashem, for You were angry with me',"

Seemingly: What is the nature of the gratitude for that which "You were angry with me"?! One cannot answer that the gratitude is for that which is stated in the continuation of the verse "may Your anger turn away and You console me,"

because then it is not a complete gratitude: If the gratitude is for that which "may Your anger turn away"

(the nullification and negation of "You were angry with me")

it would have been even better - and a greater gratitude - if there had never been "You were angry with me" to begin with! From this it is evident,

that the gratitude is specifically for that which "You were angry with me."

So the explanation of this is,

that specifically through the descent into exile in the manner of "You were angry with me" comes the ascent of the redemption,

until the highest levels therein - the revelation of the aspect of <i>Alef</i>, the letters of wonder: and when one reveals the <i>Alef</i> in "exile"

(from a wonder)

- The supernal intention in this - is revealed the 'I will thank G-d' within the 'You were angry with me',

Specifically the aspect of gratitude for a matter of wonder that is above intellect and wisdom

(of man)

,

Like that which is said⁷ 'I will thank Your name, for You have done a wonder',

And this refers to the length of the exile which is a thing of wonder,

and 'it is not grasped by intellect at all',

This is from the principle, "Do not inquire into that which is hidden from you,"

And this itself is then drawn down in revelation in the aspect of "For You have made - a thousand",

In

5709, Emor,

20 Iyar

intellect and wisdom

(I will teach you wisdom)

⁵³".

And specifically through the service in overcoming the darkness of the exile, one comes to the perfection of the revelation of the inner dimension of the Torah in the true and complete redemption⁵⁴.

Since the true and complete redemption comes through Moshiach Tzidkenu,

it is understood,

that also in Moshiach there are the three matters

(in the Aleph)

of redemption.

And introducing the precision in the words of the Rambam⁵⁵ that King Moshiach is "from the House of David and from the seed of Shlomo"⁵,

At first glance it is not understood: that he writes "from the House of David"

[as he also writes in the Yad HaChazakah]

is therefore why the House of David is "the main monarchy"⁷,

"since David was anointed he earned the royal crown and behold the monarchy is his and his sons' etc. forever"

"the kings of the House of David are those who stand

forever"⁵⁸: but what is the allusion in "and from the seed of Shlomo"⁵⁹?

And it can be said

(in the inner aspect of the matters)

: In my days⁶⁰ Shlomo was a reflection of the situation of the true and complete redemption.

In the time of David there were wars,

until then "you have shed much blood"²

(and therefore he could not build the Holy Temple⁶²-⁶³)

,

However, in the time of Shlomo peace reigned,

and therefore he is called by the name Shlomo,

because "peace was in his days" - from him the perfection of peace in the future to come.

And one can say that the reason for this is,

Because regarding Solomon there was completeness of wisdom — "and he was wiser than all men"⁵,

That in addition to the matter of kingship, there was also with him completeness in wisdom"⁶⁵.

And near-

528 Sefer HaSichos — 5751

More: "And the wisdom of Solomon increased.

.

From all the wisdom of Egypt” - the advantage of the Aleph

(I will teach you wisdom)

What comes out through "exile"

(wisdom of Egypt/

What in the power of this "All the wise men of the nations nullified themselves essentially before the wisdom of Solomon, not through war, therefore he is called Solomon because there was peace in his days."••,

Until then the nations brought to Solomon the sparks of holiness

(As known regarding the Queen of Sheba”)

- A fraction of the perfection of peace in the future,

That "they shall not harm nor destroy... for the earth shall be full of knowledge..." ♦*,

In the manner of the clarification through "the occupation with the Torah, which is in wisdom, they are clarified with the nullification of evil in essence like in the future, as it is written: 'And all flesh shall see... a vision of wisdom, etc., and know⁵ all actions, etc.'"

And it can be said that this relates to the perfection of the aspect of kingdom,

And therefore, Solomon had a kingdom in perfection,

"And Solomon sat on the throne of Hashem"¹"¹ in a state of rest and peace

(Generally/approximately regarding the kingdom of David, on which there were prosecutions and challenges, etc.)

And if they had merited, Solomon's kingdom would have been the perfection of the aspect of kingdom, and the First Temple would have been the eternal Temple,

in eternal redemption; but because of that which they mixed into it

to understand and to gain insight in the Torah of Hashem and in all that is in the world)

.

And it requires great examination; I reconcile this with what is explained in the text

(the above situation)

.

unwanted things,

then there was "I will tear the kingdom"²••

To the kingdoms of Judah and the kingdom of Israel/ and then was the destruction,

and then - the destruction of the Second Temple,

and this last exile - until the perfection of the matter of the kingdom will return through King Moshiach,

above the kingdom of Solomon,

when "one king³"⁷¹ will be king over them all etc. and they will no longer be divided into two kingdoms",

"and my servant David♦"• will be a prince over them forever"⁵"•.

Based on this, it can be said that the emphasis that Moshiach is "from the house of David and from the seed of Solomon" - because the task of Moshiach will consist of the quality of David

(kingdom)

and the virtue of Shlomo

(peace)

,

through that which Mashiach will have completeness of the matter of kingship,

including the wisdom of kingship

(as it emerges through "exile,"

the wisdom of Egypt)

,

Until then "that king who will stand from the seed of David, a master of wisdom, will be greater than Solomon"""•,

Until the perfection of the matter of the mochin

(In the aspect of wonder/ dripping upon mochin and middos and malchus — as it is written: "And the spirit of G-d shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of G-d".

And as known, then

Shabbos Parshas Emor,

20th of Iyar

Mashiach will be both a king and a rav,

"And he will teach all the people" Torah of Hashem,

Including the wonders of the inner dimension of the Torah.

In order that every Jew should have the strength to receive the revelation of Moshiach,

He must have something of the aforementioned levels in the Alef

[As is known, every Jew has within himself a spark of Moshiach"⁷³,

And therefore every Jew says," ² "May the verse be fulfilled in us: 'And the spirit of the L-rd shall rest upon him, etc.'"]

: Malchus,

Midos,

intellect that relates to emotions,

and essential intellect.

And it can be said,

that this is the content of the mishnah at the beginning of today's chapter

(fourth)

,

where he lists four things: "Who is wise, etc.,

Who is mighty, etc.,

Who is rich? etc.,

Who is honored?"

And it is known that they correspond to the four levels into which the

(ten sefirot and that they are channeled²" the)

ten faculties of the soul,

As corresponding to the four letters of the name Havayah⁴": Who is wise? — Chochmah,

Who is mighty? — Binah,

Who is rich? — Tiferet

(General aspects of subordinate powers)

⁵,

Who is honored? - Malchus

(that its meaning is honor)

.

And since every Jew has a part of G-d from above literally",

And furthermore "חלק הוי׳ עמו"⁷⁸" - that the essence, when you grasp a part of it you grasp it all" - therefore he includes in himself all four letters of "אלו־ה"

(in the aspect of the Chief of the world)

,

And from Hashem

(G‑dliness that is above the world)

.

And his service consists of revealing the four matters within himself,

until in a manner of beyond the letter of the law,

"mili deChasidusa"⁷⁹,

the aspect of wonders

(שבתורה)

.

And through the fact that he openly [fulfills] all four matters, the perfection of malchus is achieved,

the perfection of the throne of malchus specifically of the four legs — "And Solomon sat on the throne of Havayah,"

and similarly this comes to every Jew,

for Jews are "children of kings" and even more — "kings"¹,

until through this he attains a connection to "kavod,"

which derives from the honor of the Holy One, Blessed be He.

[Certainly from a king of flesh and blood about whom it is said 'He gave of His honor to flesh and blood'²]

.

And similarly, through their connection to Torah

(until every Jew has his letter¹ and portion in Torah/ 'All⁴ your children shall be taught of the L‑rd'⁵,

and

Sefer HaSichos - 5751

"Who are the kings? The Rabbis""² - and through this comes to increase the wisdom of Malchus

(in the aspect of Shlomo)

,

Until the perfection of malchus,

As this includes all four matters mentioned above: wise,

mighty,

rich,

honored.

So that one has the completeness of the throne of four legs,

upon which the completeness of the matter of sitting applies

("And Solomon sat on the throne of G-d")

,

And to add,

Then through this, the king's head is also drawn downward,

So that one gains more connection to the king,

And his legs are raised upon "the footstool of His feet"²⁷ - so that through a drawing from above downward and an elevation from below upward, the complete connection of G-dliness from above the world to the aspect of wonders with the world is achieved,

From the revelation of the aspect of Aleph in the existence of the world and the exile

("exile")

.

And with extra emphasis - standing on the day of Shabbos,

Which corresponds to the Sefirah of Malchus,

And especially during the days of Sefirah this year

(When the counting began "from the morrow of the Shabbos""

(also)

Simply put/ Which then each Shabbos of the "seven complete Shabbosos""² corresponds to Malchus of the Sefirah of that week: Malchus sheb'Chesed,

Malchus sheb'Gevurah,

Malchus shebeTiferes,

Malchus shebeNetzach,

Malchus shebeHod,

Malchus shebeYesod,

Malchus shebeMalchus,

And the Shabbos - Malchus shebeHod

(And that already includes all the Sefiros,

until Malchus shebeMalchus,

as follows: end of 8)

,

Malchus as it is before-

68

(1883)

.

Encyclopedia Talmudit volume 2, entry 'Do not read')

Sh"al Chakrei adds a little more,

We saw a little of the first explanation.

Connected with the perfection of Hoda'ah

(Aspect of Wonder/ as above.

In all this, there is added standing in the Shabbat after Lag BaOmer.

(And within the three days of Lag BaOmei²)

,

The day of the hillula and the day of his joy of Rashbi.

and;

Through Rashbi was the revelation of the inner dimension of the Torah

(in the category of wonders of the Torah/ and the main revelation was on the day of his passing,

the soul of the soul of the Torah

(the inner dimension of the secrets that he revealed all the days of his life)

*"'-',

Until then, through the writing of these matters

(in the Zohar/ this was later revealed to all Jews,

in a manner of "yitparnesun" – revelation of the aspect of wonders in the Torah, [which are] in understanding and comprehension – [this is] not [in the level of] chochmah, binah, and daat.

The beginning – and the source and example – of this revelation of the inner dimension of the Torah in the future.

Parshat Emor,

2 Iyar

and 53

In addition, Rashbi also connected the inner dimension of the Torah and the revealed aspect of the Torah².

And it can be said that in the Torah itself, the revealed aspect of the Torah and the inner dimension of the Torah are [related] like the distinction between alef (from the term "ulpena" and learning)

(the intellect that relates to the middot)

,

And alef letters of wonder

(intellect in essence)

.

And Rashbi authored both of them.

And it can be said that with this power he also removed the power for revelation of G‑dliness

(also the levels above the world)

in

(Chief of)

the world - as the well-known statement of Levi-Yitzchak: "It is taught: Rebbe Shimon bar Yochai"■׳ says etc. Every place that they were exiled

(Israel)

the Shechinah is with them etc. They were exiled to Bavel, the Shechinah is with them etc. They were exiled to Edom, the Shechinah is with them",

Also being in

(Bavel etc.)

"גולה" האט מען דארט דעם גילוי פון אלופו של עולם,

"שכינה עמהם".

ועד״ז איז רשב״י ממשיך בכל העולם כולו - כמאמר שלוי": "יכול אני לפטור את כל העולם כולו מן הדין",

אז ער קען אויסלייזן כל העולם מלשון העלם והסתר מן הדין,

כולל דעם דיו הגלות.

ויש לקשר זה אויך מיט דעם וואט ל״ג בעומר איז דער טאג פון "הוד שבהוד",

וואס באדייט דעם ענין פון

(הוד מלשון)

Gratitude,

And gratitude within gratitude—the aspect of wonder

(that is beyond comprehension/ and the— from which it is then drawn into Alef

(understanding and comprehension)

.

And to add,

Then Hod within Hod

is also "the end and completion of the sefiros in the primary attributes"*' - d.

Then dam includes all midot

(rich / until malchus within malchus

(respected / in addition to the continuation from mochin through

(wise,

and mighty)

.

And Hod is the fifth sefirah,

Vov hints at the fifth level of Par'oah — that Par'oah is revealed and from it all his lights are revealed,

— the aspect of Paru'a,

which is above order and chain of descent,

(the aspect of Pele)

,

and this itself becomes the fixed order

(the aspect of Alef)

in the future to come.

And from Rashbi it is then drawn the revelation of the inner dimension of the Torah in the generations after this,

until the generation of the Arizal,

when it became "a mitzvah to reveal this wisdom"⁹⁰,

And afterwards - there was added to this through the revelation of Chassidus by the Baal Shem Tov and the Maggid

(founders of general Chassidus) and later - through the Alter Rebbe

(founder of Chabad Chassidus)

and our Rabbis, our leaders who filled his place - the study of the inner dimension of the Torah in the manner of chochmah, binah, and daas,

And the spreading of the wellsprings outward,

Beginning from the outwardness in man - his mental faculties,

Even from the animal soul,

In the outwardness of the world - the source and taste of the revelation of the innermost dimensions of the Torah in the true and complete redemption.

And thus it is brought about - through our Rabbis, our leaders, his successors from generation to generation,

Including my revered father-in-law, the Rebbe, leader of our generation.

To the revelations of the innermost dimensions of the Torah in this generation of ours,

And specifically through this - it is brought about (the) Mishnah

Sefer HaSichos - 5751

For the year,

until the revelations in these days through the manuscripts of Chassidus discourses that were printed and are being printed K'Th.

And in a manner,

as stated,

then one brings down the wonders of the Torah

(in the aspect of wonder)

into understanding and comprehension,

into all the faculties of the soul

(Chochmah,

Binah,

Midos and Malchus)

,

and in the language of the well-known teaching of the Alter Rebbe¹⁴ on the verse "Maskil of Eitan the Ezrachite"

(beginning of Psalm 89)

- then the Eitan within the soul

(the essence of the soul,

the level of wonder)

"He has an intellect,

that through the power of the intellect it is the citizen,

shines to all the powers and senses,"

which the power of the intellect

(which is above intellect and together with this it is the source of intellect)

draws from above intellect into intellect⁴: and although the perfection of this shining will be in the future,

This is now also opened⁴.

And from this is drawn the power to continue and reveal the supernal air of G‑dliness in the world

(Master of the World)

- as the conclusion of Psalm 89: "Blessed is the L‑rd forever, amen and amen."

And afterwards one comes to Psalm 90,

"A prayer of Moses, the man of G‑d,"

until its conclusion - "And may the pleasantness of the L‑rd our G‑d be upon us, etc."

The revelation upon us of the pleasantness of the L‑rd.

Completeness of pleasure

(Atik'■⁴)

,

until "and the work of our hands establish for us, and the work of our hands establish it",

in this

("Noam" letters)

"the true crushing,

the third Beis HaMikdash.

And simply - then through the study of Torah

in general,

and in particular the inner dimension of Torah,

as it is revealed in the teachings of Chassidus,

- including - through looking at the face of the Rebbe,

in the light of his face

(A person's wisdom illuminates his face⁴⁴)

,

What this contributes to the understanding of the study

[As our Sages said⁴⁵: "Rabbi said: I am sharper than my colleagues because I saw Rabbi Meir from behind,

and if I had seen him from the front, I would have been even sharper,

as it is written⁴: 'And your eyes shall see your teacher'"

-

He becomes a vessel for the revelation of G-dliness in the world,

including the revelation of the power of the actor in the acted-upon in a manner of sight

(Chochmah)

,

And further - the revelation of the power of the Essence in yesh hagavra,

which "He alone by His power and capability creates something from nothing and absolute naught etc."

(as explained in Iggeret HaKodesh⁴ of the holy Tanya)

.

Beginning as this is in the service of a Jew

(as explained at the beginning of the Tanya)

,

So for him, the service is not only in turning away from evil - "Do not be wicked",

but also "Be righteous""⁴י,

Even though "not every person merits to be righteous and a person does not have so much free choice in this etc.""⁴■ — because down here there is a soul in a body and animal soul in this physical and material world — nevertheless, through the fact that there is the power of the Essence in the physical body,

(from a Jew/ as above,

this gives the power that even down here one can reach the highest levels,

until "Be righteous"

Shabbos Parshas Emor,

20 Iyar

(at least through that which "he will do his part to fulfill the oath that they administer: 'Be righteous,' etc.,

and furthermore, that habit in it becomes second nature",

"And when he becomes accustomed, etc., behold, through the arousal from below comes arousal from above, and perhaps it will, etc., and he will merit the level of spirit from the root of some righteous one, etc."

,

And it can be said that after all the matters — of refinement and purification, etc. — that Jews have gone through over the generations,

now every Jew can surely achieve the highest levels,

until "be righteous" in a revealed manner

(the revelation of "and your people are all righteous"¹⁵)

,

As it will be in the completeness of the revelation in the true and complete redemption¹⁵¹.

Until that through this - the service of spreading the wellsprings outward - one has the power to reveal and bring about G-dliness in the world,

even to the most external of external.

And all this becomes a preparation and vessel - for "And the glory of the L-rd shall be revealed"¹⁰³ in the true and complete redemption,

"And the entire world will have no occupation other than to know G-d alone,"

and to this revelation of the innermost teachings of the Torah,

even in the manner of "And your eyes shall behold your teacher."

The simple instruction from this - regarding the actions that Jews need to take to further hasten the Redemption:

In addition to the actions in one's portion in the world,

until in the entire world,

to reveal how the Almighty is the Master of the world in the world and in every single thing in the world,

and especially through that which

one utilizes all worldly matters for the sake of Heaven and for 'the knowledge of Him',

so that every thing in the world reveals 'His glory' of the Holy One, blessed be He -

There must also be a special addition in the study of Torah,

And especially - in the inner dimension of the Torah as revealed in Chassidic teachings,

In a manner of understanding and comprehension,

In wisdom, understanding, and knowledge,

And also - to influence others around,

Through the dissemination of Torah and Judaism,

And the dissemination of the wellsprings.

And may it be His will that through the work of completing "inserting" and revealing the Alef in "Golah" - this will immediately bring the Geulah,

Immediately and instantly, literally,

so that after Jews stand in their place and station right now, literally,

in their clothing and garments,

even if they are still "filthy garments"¹⁰⁴,

because the redemption comes in a manner of delaying not even a blink of an eye⁵,

and only after the redemption "And He said⁵², ‘Remove the garments, etc., from him’"⁵,

and all the more so when it speaks about "and your people are all righteous."

And all Jews,

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

go together with all their affairs,

"their silver and their gold with them"¹⁰⁸,

and so too with all synagogues and study halls⁵⁵ and the Torah scrolls in them

534 Sefer HaSichos - 5751

in the Holy Land,

in Jerusalem, the holy city,

on the holy mountain,

In the third Beis HaMikdash,

"The Sanctuary, O G‑d, which Your hands have established⁵⁷.

- including this Sefer Torah that we completed this week,

through the efforts of the Jewish women and daughters,

together with a siyum and the ceremony of Hachnasas Sefer Torah,

with great joy, with dancing, etc.,

and connected with her increase in giving charity,

which brings the redemption closer"׳ -

156)

52, 10,

Sefer HaSichos - 5751