English translation — משיחת יום ב׳ דחג השמעות* ה׳תנש״א

- regarding a new Torah that will go forth from Me -

From the main innovations in the days of Mashiach - as the Rambam ruled: "In those days, knowledge, wisdom, and truth will increase."

.

that the king who will arise from the seed of David

(the King Moshiach)

will possess more wisdom than Shlomo,

and he will be a great prophet, close to Moshe Rabbeinu,

And therefore, he will teach the entire people and instruct them in the path of G‑d"

"And therefore, the Jewish people will be great sages, and they will know hidden matters, and they will grasp the knowledge of their Creator according to human capacity"².

And in the language of Chazal - based on the verse 'For a Torah shall go out from Me' which is said in the prophecies of the Redemption - 'A new Torah shall go out from Me,

a renewal of Torah shall go out from Me'/ "In the future, the Holy One, Blessed is He, will sit.

.

and he expounds a new Torah that is destined to be given through Moshiach"•׳.

And it may be said,

that this grant is hinted at in the words of the Rambam that King Moshiach "will be wiser than Shlomo and a great prophet.

.

And therefore he will teach the entire people" - because, since he is "a great prophet", therefore the "new Torah" will be revealed to him

(that)

from Me it shall go forth",

And he taught it to all the people.

And in explaining the concept of a "new Torah" that will come in the future - two explanations/ways:

The novelty is in the revelation of the reasons and secrets

of the Torah - as it is stated in the Yerushalmi³ "There are matters that one presses the mouth upon them

(they press the lips upon them and close the mouth and they are not to be revealed")

as [in] "Let him kiss me with the kisses of his mouth,"

And these matters will be revealed in the "new Torah" of the future to come,

that are "promised"* by Him to yet appear upon them to explain to them the secret of the reasons and the hidden mysteries,

And as we find in many places² that Mashiach will teach the inner Torah to all the people.

Chiddush

(also)

in the laws of Torah - as it is stated in the Midrashim regarding the Leviathan and the wild ox,

"How are they slaughtered,

Behemoth gores Leviathan with its horns and tears it, and Leviathan gores Behemoth with its fins and slits its throat.

.

This is a valid shechitah.

(in wonder)

,

And did we not learn: Everyone may slaughter, and with any object may slaughter, and at any time may slaughter, except for a sickle, a saw, and teeth, because they choke.

.

The Holy One, blessed be He, said: A new Torah will go forth from Me,

A novel Torah insight from Me will emerge - a novel insight in the laws of the Torah that slaughtering with this will be valid.

And we need to understand:

"A clear and explicit thing in the Torah that it is a mitzvah that stands forever and ever,

No

the second day of the holiday of Shavuot

there is no change, no diminution, and no addition,

as it is said⁴׳ the entire matter which I command you, you shall guard to do; you shall not add to it nor subtract from it,

And it is said:⁵ 'The revealed things belong to us and to our children forever, to fulfill all the words of this Torah,'

Thus you learn that we are commanded to fulfill all the words of the Torah forever,

And so it says: 'An eternal statute for your generations,'

And it is said:⁷ 'It is not in heaven,'

Thus you learn that from now on a prophet is not permitted to innovate anything.¹

And accordingly, explanation is needed regarding the concept of 'A new Torah shall go forth from Me,'

'Through Mashiach' who 'is a great prophet' — behold, the rule is 'It is not in heaven,'

And 'A prophet is not permitted to innovate anything'?

And more particularly - both regarding the revelation of the reasons and secrets of the Torah,

and also

(and so forth)

regarding innovation in the laws of the Torah:

Regarding the revelation of the reasons and secrets of the Torah - since these reasons and secrets are not revealed through study and effort in Pardes of the Torah"²,

but rather,

through this that "a new Torah from Me shall go forth",

"by Moshiach" who "is a great prophet",

This is seemingly a category of 'prophecy,'

and not a category of 'Torah'²?

And regarding innovation in Torah law - since

that it is explicit in the Torah that slaughter with a flawed knife is invalid,

how can it be that in the future such slaughter will be permitted,

contrary to the principle that the Torah 'has no change, etc.,'

all matters of the Torah we are commanded to perform forever,

and so it says 'an eternal statute for your generations,'

And it is said, "It is not in heaven"?

And it will be understood with the introduction of the explanation of novel Torah insights in this generation,

As our Sages said²² "Whatever a veteran student will innovate², all was given to Moses at Sinai" - specifically "to innovate",

The innovation of the veteran student,

And together with this,

"was given to Moses at Sinai":

At the Giving of the Torah, the general principles of the Torah²⁴ were given to Moses, through which one knows "to reason about laws and to debate them with questions and resolutions, to delve into the depth of the reasons and rationales of the laws, to understand one thing from another, to compare one thing to another, and to innovate new laws.

.

Also in the homiletic interpretations of Aggadah, one should contemplate within them ethical lessons to know G‑d.

.

For most secrets of the Torah, which are the wisdom of Kabbalah and knowledge of G‑d, are hidden in Aggadot."²⁵

Therefore, from the aspect that the diligent student exerted his intellect to find and discover this matter

(according to the principles of Torah)

,

it is his novelty. And from the aspect that the finding and revelation of the "novelty" is done according to the principles of the Torah given to Moses at Sinai,

This is included

(in concealment)

in the Torah and was given to Moses at Sinai.

Sefer HaSichos - 5751

And similarly, it can be said regarding the "new Torah" that will be revealed in the future - that at the giving of the Torah

(which is a one-time event,

since there will not be another giving of the Torah)

all matters of the entire Torah were given,

Also the concepts of "A new Torah from Me shall go forth" that will be revealed through Moshiach,

the reasons and secrets of the Torah, which was given entirely

(together with "the secret of its reasons and the mystery of its hidden things"),

to Moses at Sinai,

and they are included in concealment in the Torah that was given to Moses at Sinai,

except that there is a fundamental and essential difference between the innovations that are revealed through a worthy student in the present time and the "new Torah" that will be revealed in the future:

The innovations in Torah that are revealed in this time — since their revelation is through his intellectual exertion

(which is limited)

of an experienced student,

it is understood,

that even before their revelation

(while they are in concealment)

they are included in the Torah in a way that man has the ability to find them and reveal them

(a concealment that exists in reality)

from concealment to revelation.

But this is not the case regarding the "new Torah" that will be revealed in the future - since man does not have the ability

(a senior disciple)

their revelation,

rather, only through the Holy One, blessed be He, Himself,

"A new Torah from Me shall go forth,"

it is understood,

that their inclusion in Torah is in a manner of complete concealment that is not subject to revelation

(a concealment that is not in existence / and therefore "their revelation" in the future by the Holy One, blessed be He, is a matter of renewal,

"a new Torah,"

incomparable to the Torah of this time,

as our Sages said²⁷ 'The Torah that a person learns in this world is vanity compared to the Torah of Mashiach.'

And accordingly, it is understood that the revelation of 'A new Torah shall go forth from Me,'

'through Mashiach' who is 'a great prophet,'

is a part and included in the Torah that was given to Moses at Sinai,

which 'has no change

etc., it is not in heaven,'

ו״אין נביא רשאי לחדש דבר":

בנוגע להתגלות טעמי וסודות התורה ע״י הקב״ה,

״מאתי תצא״ - אף שדרגת התורה שאינה יכולה להתגלות ע״י האדם אלא ע״י הקב״ה בעצמו

("מאתי")

היא שלא בערך כלל לשכלו של האדם למטה,

והתורה "לא בשמים היא",

הרי עז״נ "תורה חדשה מאתי תצא"

("Tzeitzi" specifically,

and not "Titnu" and the like)

,

that it will descend from heaven

("from Me")

and come down to earth,

in the understanding and comprehension of human intellect.

And it can be said,

that the departure from the heavens

("From Me it goes out")

to come down to earth is emphasized in the revelation of the “new Torah” by the King Mashiach,

that despite being "a great prophet",

he will also be “a possessor of wisdom.

.

greater than Solomon

("the wisest of all men””²}.

.

And therefore, he will teach all the people"

That is,

that the new Torah that will be revealed to him in the manner of prophecy will be drawn down and also clothed in human wisdom,

and he "will teach all the people",

"that they will be great sages and know hidden matters and comprehend knowledge of their Creator according to human ability",

That is,

that even the most sublime matters of "new Torah" will be comprehended and permeated in human intellect".

And regarding the novelty in the laws of the Torah

(permission to slaughter the wild ox with the fins of the Leviathan)

- perhaps it can be said,

that the novelty is that the laws of shechitah in the Torah

(which will also be in the future¹⁶)

were not initially stated regarding this specific slaughter:

Second day of Shavuot

And with the preface explained in the commentaries"• that the permit for this slaughtering is in the manner of a temporary ruling,

But,

This matter is not in the category of "a new Torah",

For we have learned from the early sages through tradition: In every case if a prophet tells you to violate the words of the Torah.

.

Listen to him

(except for idolatry, and it must be a temporary measure).

And it can be said,

The permission to slaughter the wild ox with the fins of the Leviathan is not merely a temporary ruling,

but rather a "new insight in Torah"

(that "from Me it shall come forth")

that the laws of shechita in the Torah were not originally stated regarding this slaughter.

[And one may add,

that we find an example of this also in a temporary ruling — as the Rogatchover Gaon wrote regarding the temporary ruling of Elijah on Mount Carmel, derived from the verse, "Guard yourself lest you offer your burnt-offerings in any place that you see,"

"but you may offer in any place that the prophet tells you, as Elijah offered on Mount Carmel"

[for at first glance, why is a special study needed beyond the general principle of a temporary ruling from the verse⁵ "to him you shall listen,"

Even if he tells you to transgress one of all the commandments of the Torah.

.

Everything depends on the hour; listen to him."*']

,

That the innovation in this is that 'it does not have the status of 'slaughtered outside' at all and it is a valid sacrifice',

that is,

that this is not a license to transgress the prohibition

prohibition and permission.

.

Because if they slaughter the sacrifices, they would be mundane [chullin] if they did not know the laws of pressing, covering, and pausing, which invalidate slaughter, and a nick in the knife.

And if a person is born naturally such that he slaughters without pausing and pressing, and the knife is also healthy and unblemished without a nick forever and ever.

Of slaughtering outside [the Temple],

except that regarding this, the prohibition of slaughtering outside was not stated ab initio.⁷

And it can be said that based on this will be the innovation of the permission to slaughter the wild ox with the fins of the Leviathan - that the Holy One, blessed be He, will reveal a "novelty of Torah"

(A novelty that cannot be revealed in this time by a mature student [Talmid Vatik],

but only by the Holy One, blessed be He.)

For the laws of shechita were not originally stated regarding this shechita]

.

And even though this innovation cannot be revealed by a veteran student who studies according to the general principles of the Torah,

but only by the Holy One, blessed be He,

is not included in the Torah, about which it is said, 'It is not in heaven'¹⁹ — it must be said,

that the king Moshiach

(who 'will be wiser than Solomon')

Sefer HaSichos - 5751

He will explain and teach the 'novelty in Torah' in the 'Great Sanhedrin in Jerusalem' in a manner that will be accepted by them with understanding and comprehension in the minds of the Sanhedrin.

(According to the rules of the Torah)

,

And since 'they are the essence of the Oral Torah and they are the pillars of instruction and from them law and judgment go forth to all of Israel'

Will also be the 'novelty in Torah

(shin)

shall come forth from Me' as 'things that they learned from oral tradition.'

.

Things that they learned from their own reasoning in one of the hermeneutical principles by which the Torah is expounded, and it seems to them that this matter is so""⁴.

And since these two matters — the innovation in the revelation of the reasons and secrets of the Torah,

and the innovation in the laws of the Torah

(the permission to slaughter the wild ox with the fins of the Leviathan)

they are two interpretations of "a new Torah",

it is logical to say,

that there is a connection and relevance between them⁴¹,

That is,

That the novelty in the laws of the Torah relates and comes as a result of the revelation of the reasons and secrets of the Torah.

And it requires explanation:

What is the connection of the 'novelty in Torah' that the laws of shechitah were not stated regarding the slaughter of the wild ox with the fins of the Leviathan, to the revelation of the reasons and secrets of the Torah,

Therefore this novelty will be revealed specifically in the future,

when "a new Torah from Me will go forth",

when "the secret of His reasons and the hidden mysteries²²'"?

And this should be explained by introducing an example to the above - a change in the laws of the Torah in the future that is connected with a higher level in the Torah - regarding the disputes between Beit Shammai and Beit Hillel:

For after the majority to incline,

That is, specifically in a dispute of the Mishnaic sages with each other,

But here it is different, for the Holy One, blessed be He, says 'pure'.

And elsewhere, see.

It is stated in the Gemara⁴ 'For three years Beit Shammai and Beit Hillel disagreed,

these say the halacha is according to us, and these say the halacha is according to us,

a heavenly voice emerged and said: These and these are the words of the living God, and the halacha is according to Beit Hillel'.

And even though "we do not pay attention to a Heavenly Voice,"

since the Torah "is not in heaven" - therefore,

the halachah follows Beis Hillel because "Beis Hillel⁴ were the majority,

and a Heavenly Voice was only needed because Beis Shammai were sharper"

("more acute"⁴⁴)

,

that is,

when the

"A Heavenly Voice" comes to dispute words of Torah⁴⁵,

"We do not pay attention to a Heavenly Voice" because the Torah "is not in heaven,"

But when the "Heavenly Voice" comes to decide in a place of doubt,

like the dispute between Beit Shammai and Beit Hillel,

which according to the rule of "follow the majority"⁴,

the halacha should be like Beit Hillel because they are the majority,

but they were uncertain because Beit Shammai were sharper than Beit Hillel,

we rely on the "Heavenly Voice" because it is not against the rules of the Torah⁴⁷.

And before all, the general explanation of the disputes in the Torah — as it is stated in the Gemara"⁴ "The words of the sages are like goads, etc., masters of assemblies, they were given from one Shepherd"⁴.

.

These are Torah scholars who sit in groups and engage in Torah study,

These declare impure and these declare pure; these prohibit and these permit; these disqualify and these

Second day of Shavuot

57

permit,

Lest a person say, 'How can I study Torah from now on?'

The verse teaches: All of them were given from one Shepherd, one G-d gave them, one Provider spoke them from the mouth of the Master of all deeds, blessed is He,

as it is written:⁵ 'And G-d spoke all these words,'

And as it is brought in the Midrash:⁵ 'On each and every word.'

.

He would say to him

(the Holy One, blessed be He, to Moses)

Forty-nine facets of impurity and forty-nine facets of purity,

Moses said: Master of the Universe, when will we arrive at the clarification of these matters?

The Holy One, blessed be He, said: "Follow the majority,"

If those who declare impure are the majority, it is impure; if those who declare pure are the majority, it is pure."

(Various instances)

Matters of Torah as they are in their own essence

(the wisdom of the Holy One, blessed be He)

can be in two opposite ways²,

and both are true,

"These and those are the words of the living God"²*,

And the decision in this is according to the opinion and intellect of the sages of Israel■⁵,

as the majority view,

as they see it

("A judge has only what his eyes see"*⁵)

in each matter according to its context⁵⁵.

And this is also the explanation of the disputes between Beit Shammai and Beit Hillel,

that in the many halachot in which they differed, Beit Shammai lean toward stringency and Beit Hillel toward leniency—because

in those matters in which there are arguments on both sides,

to be stringent or lenient,

the inclination of their intellect

(in the nature of their creation,

which is made according to the root of their soul above)

is

(generally*⁵)

in a manner that one tends to be stringent and the other lenient,

and this is the common denominator and the common point in the disputes between them.

And the decision in this - according to the majority opinion,

"follow the majority",

And in a place where there is doubt about the majority decision because the minority are "more sharp",

we rely on the "Heavenly Voice".

And behold,

this rule that "the halacha is like Beis Hillel",

and even that "Beis Shammai in the place of Beis Hillel is not a ruling"-,

applies only in this time,

But in the future, the halachah will be like Beis Shammai⁵.

And one must say the explanation of this — for at first glance,

since the halachah has been decided like Beis Hillel,

in accordance with the majority,

how is it possible that there should be a change so that the halachah is like Beis Shammai,

contrary to the rule of "after the majority to incline" — that the halachah will be like Beis Shammai after the Great Sanhedrin in Jerusalem counts [the votes] and the majority opinion will be like Beis Shammai?⁵

And through this

(it will not nullify, but)

The previous ruling that the halacha follows Beis Hillel will change,

since then the majority opinion will be like Beis Shammai*.

Above, it descended and clothed itself in human intellect,

therefore,

this is not a contradiction to the rule that "[the Torah] is not in heaven."

Sefer HaSichos — 5751

And the reason for the matter that in the future the reasoning of the Sages of Israel will change to incline toward the opinion of Beis Shammai — it can be said,

based on the words of the Gemara that,

Gimmel-Shin sharpen more",

That their level in the wisdom of Torah is greater than the level of Beis Hillel,

However,

that in this time, the law is not like them because the majority of Jewish sages who decide the law according to their opinion did not reach

after them another court, and it appears to him another reason to contradict it,

he contradicts and judges according to what appears in his eyes,

as it is said

(Judges 17,

To the judge who will be in those days,

You are not obligated to follow except the court of your generation".

And certainly, when the court that came after them,

is greater than the first ones in wisdom and in number"•,

That then it can annul even a decree or ordinance or custom•• that spread throughout all of Israel

(Rambam, Laws of Rebels, chapter 2, halacha 1-2)

.

And to note from Yoma 80,

A: 'Lest another court come and increase its measures,'

'Lest the Temple be rebuilt in his days and a new court arise and a new halachah be established, etc.'

(Rashi there>.

Above this,

And as our Sages said, 'They did not establish the halachah like Rabbi Meir even though "there is none in his generation."'

.

like him,

Because "his colleagues could not fathom the depth of his intellect,"*

But not so in the future, when "all of Israel will be

(and certainly those who will be chosen from all of Israel for the Great Sanhedrin in Jerusalem)

great sages,"

—for most of them—

(and perhaps for all of them)

the level of wisdom of Beit Shammai, who "are sharper,"

and therefore they will rule according to the Torah’s principles in accordance with Beit Shammai.

And thus,

that in the future there will be a change in the laws of the Torah according to the nature of human intellect as a result of a higher level in Torah study,

and through this, instead of the law following Beit Hillel, the law will follow Beit Shammai,

because and through which wisdom of the Torah will increase in the manner of Beit Shammai who are 'more sharp' — in the manner and similar to the permission to slaughter the wild ox with the fins of the Leviathan when 'a new Torah from Me will go forth'.

And in explanation of the connection and relevance of these two matters that will be renewed in the future — the law follows Beit Shammai

(who are 'more sharp')

,

And the permission to slaughter the wild ox with the fins of the Leviathan

(Since "A new Torah will go forth from Me")

- Must understand:

The innovation that the halacha is like Beit Shammai is to be stringent,

to prohibit that which is permitted,

for something that was permitted in this time according to the view of Beit Hillel who permit,

will be prohibited in the future according to the view of Beit Shammai who are stringent,

But regarding the slaughter of the wild ox with the fins of the Leviathan, the novelty is lenient,

that the Holy One, blessed be He, will permit this slaughter, which is not kosher in the present time?

How is it possible that specifically in the future

with the second day of the Festival of Hearing

so many prohibitions and stringencies of Beit Shammai will be renewed

(instead of the permissions and leniencies of Beit Hillel in the present time)

,

At the same time, in the future, there will be no need for prohibitions and stringencies.

(and certainly there will be no need to innovate prohibitions and stringencies)

whose purpose is to negate the possibility and give place to an undesirable matter,

since in the future the undesirable matters will be nullified,

as it is written⁴⁰ "I will remove the spirit of impurity from the land,"

and there will be only addition and innovation in holiness,

starting from the general concept of "a new Torah will go forth from Me"?

Regarding the reason for the innovation that the law is according to Beis Shammai,

that the reasoning then was that the majority of the Sages of Israel would be according to the opinion of Beis Shammai, who are sharper - he presents its analogy in this era in the laws where "they counted and Beis Shammai outnumbered Beis Hillel",

"they came to a count and found that those of Beis Shammai were the majority",

and it is explained in the Gemara that "that day"

,

was as difficult for Israel as the day the calf was made,

the most severe matter,

and is the complete opposite of the perfection of "a new Torah shall go forth from Me" in the future?

And we must first explain the source for the addition and innovation in the commandments of the Torah in the days of Moshiach in Halacha - in the Laws of Kings and Wars and King Moshiach⁷• in the book Yad:

After the Rambam•• explains that "the Torah

testified" about King Moshiach,

"as it is stated*• 'And the L-rd your G-d will return your captivity etc.,'"

And continues■ "Also in the portion of Balaam it is stated, and there he prophesied etc."

(and he elaborates on the explanation of the verses)

,

Continues in the halacha of afterwards•⁷ "Even regarding the cities of refuge it says: If Hashem your G-d will expand your border and you will add for yourself another three cities etc.,

And this matter never was,

And the Holy One, blessed be He, does not command for nothing",

And it must be said,

That this command will be fulfilled in the days of Moshiach,

For then there will be an addition

(and completion)

in the mitzvah of the cities of refuge.

And it was explained at length elsewhere—in the addition of the proof from the cities of refuge it is emphasized that the coming of Moshiach is a necessity also from the aspect of the Torah's commandments.

(In addition to the general concept that 'the Torah testified about him' / that the fulfillment of the mitzvah of cities of refuge in its completeness

("And you shall add three more cities for yourself")

Will be when 'Hashem your G-d will expand your border' in the days of Moshiach,

And since the promise of redemption is a detail and boundary in the commandments of the Torah,

It acquires the force of eternity of the Torah's commandments,

As the Rambam writes at the end of the topic: 'And the essence of the matter is as follows,

that this Torah, its statutes and judgments, are forever and ever,'

and we may not add to them nor detract from them"⁵

("A mitzvah stands forever and for all eternity,

"it has no change, no diminution, and no addition",

as mentioned above sec. 3)

.

And it may be said,

that in emphasizing the matter of the redemption as a detail and boundary in a mitzvah of the Torah that "it has no."

.

"Addition" by adding to the mitzvah in the days of

Sefer HaSichos - 5751

Mashiach,

As the verse says "And you shall add for yourself three more cities etc.",

It is hinted that wherever we find that in the days of Mashiach there will be a change, reduction, and addition in matters of Torah and mitzvos

[For example: the change of the halacha like Beis Shammai,

the reduction in the laws of shechita through the permission to slaughter the wild ox with the fins of the Leviathan,

and the addition of "a new Torah"]

,

This is not a change, deficiency or addition to the Torah,

but rather in the manner and like the addition of the cities of refuge

(the source in Halacha for addition in Torah and mitzvos in the days of Moshiach)

,

that this addition is part of the mitzvah now

(for the definition of the mitzvah is that in the days of Moshiach they will add three more cities)

,

that through this the completeness of the leper is achieved!,

as follows.

And with the introduction of the explanation regarding the addition of three cities of refuge in the days of Mashiach - for at first glance it is not understood:

What is the unique humility in the addition of three cities of refuge in the days of Mashiach,

to the extent that,

that upon this depends the strength and eternality of the promise of the coming of Mashiach that becomes a detail and boundary in the commandment of cities of refuge?

Moreover, the content of the commandment of the cities of refuge is contrary

(seemingly)

to the content of the coming of Moshiach - because,

the need for cities of refuge is "that every murderer may flee there",

whereas in the days of Moshiach, surely there will not be the reality of a murderer,

even unintentionally"

[and as known, the give-and-take in explaining the need for cities of refuge

even six cities,

and certainly not need to mention "you shall add for yourself three more cities,"

nine cities)

in the days of Moshiach■׳⁷]

,

and despite this,

is the promise of the coming of Moshiach emphasized specifically in the addition of three cities of refuge?

And one can say the explanation of the above:

In the Torah there are

(generally)

two matters:

(a)

“A precious hidden treasure that is hidden for You”⁷⁷ — its aspect of the Torah that is the wisdom of the Holy One, blessed be He

(which is above the world,

except that it descended below to earth)

,

(B)

“I have given to the land”⁷ — its giving down to the earth to effect that the world be according to the instruction of the Torah,

whether through a positive action,

"do good",

and whether through a negative action,

"turn from evil".

And in more detail — the difference between Torah and mitzvos: Torah is the wisdom of the Holy One, blessed be He,

And commandments

(positive and negative)

They are instructions to man how to conduct himself in the world.

And similarly regarding the Torah itself - the study of the wisdom of the Torah in and of itself, which does not relate to actual deed,

"Make the Torah great and glorious"⁷,

"Study and receive reward",

And the study to know the deed which they shall do and those which they shall not do.

And in the study of the wisdom of the Torah itself - this is the distinction between the revealed aspect of Torah and the hidden aspect of Torah': In the revealed aspect of Torah, the main emphasis is the action of refining the world through the details of the laws of prohibition and permission, impurity and purity, fit and unfit,

therefore it is called "Tree of Good and Evil"²

("Tree of Knowledge of Good and Evil"⁴⁹)

,

so named.

Second day of Chag HaShavuos

The clothing to clarify the good from the bad,

to distinguish between the invalid, the forbidden, and the impure, and the fit, the permitted, and the pure,

and likewise the clothing in arguments of falsehood.

(to clarify truth from falsehood)

In the laws of obligation and exemption between one person and another⁴; however, the hidden [aspect] of Torah is called "Tree of Life"

("Tree of Life"⁵")

,

“there is none there.

.

from the side of evil.

.

"from the spirit of impurity"¹",

since it does not engage in clarifying the good from the evil,

but speaks of matters of G-dliness,

"Know the G-d of your father"⁵³".

And in this matter, the overall difference between this time and the days of Mashiach is emphasized:

In this time—the main service is in clarifying the world,

which is done primarily through the study of the revealed aspect of Torah,

the six orders of the Mishnah

(including the pilpul and discussion in Gemara and Poskim,

Rishonim and Acharonim)

in matters of Issur and Heter, Tumah and Taharah, Chiyuv and Patur

(But even for the work of birurim in the revealed part of Torah, there is a need for the study of the hidden part of Torah, through which the G‑dliness of the Torah will illuminate in his soul.)

:

This is not the case in the days of Moshiach — after the completion of the work of birurim,

when evil will be separated from good — "the occupation with Torah and mitzvos will not be to refine birurim,

but rather to unite higher yechudim."

.

And everything is through the inner dimension of the Torah to fulfill the mitzvos with sublime intentions.

.

the inner dimension of the mitzvos and their hidden reasons"⁷"

(But even then, "they will need to know the laws of forbidden and permitted, and impurity and purity"",

"But the revealed [aspects] will be revealed and known to every Jew

from the outset without forgetfulness and there will be no need to delve into them"⁵⁵")

.

And it can be said,

that this is also the content of the distinction between the six cities of refuge in the present time and "you shall add three more cities for yourself" in the days of Moshiach:

The commandment of the city of refuge is connected with the rectification of the sin of the Tree of Knowledge

(the root of all sins⁵⁶)

,

as it states in the Midrash⁵⁷ "Why was he driven out

(Adam Harishon from Gan Eden after the sin of the Tree of Knowledge)

for he brought death upon generations and was liable to die immediately, but You had mercy on him and banished him, like the inadvertent murderer who is exiled from his place to the cities of refuge."

And more specifically, this is connected to the rectification of 'sin and transgression'⁵⁸:

It is known that every sin and iniquity is akin to and an example of 'striking a soul

(inadvertently)

"⁵⁹׳⁶⁰,

as it is written, "He who sheds the blood of man within man,"

which refers to 'the shedding of blood and the vitality of a holy person into a person of kelipah'

except that this is in the manner of '

(Striking a soul, second)

inadvertence",

against his will,

for,

The true will of every Jew is "to fulfill all the mitzvos and to distance himself from transgressions""

(But that his evil inclination is

Sefer HaSichos - 5751

overpowered him"",

like coercion)

,

And the act of sin is "b'nei da'as",

as our Sages said, "A person does not commit a sin unless a spirit of foolishness enters him,"

And furthermore, and this is essential — that "God caused it to come to his hand,"

as it is written, "Awesome in deeds upon mankind,"

"A deed is attributed to him."

And the correction for this is through exile to a city of refuge — which alludes to the Torah,

As our Sages said, "Words of Torah absorb,"

That is,

that the Torah absorbs the person engaged in it to protect him and save him from the blood avenger,

"He" is Satan, he is the evil inclination,

And moreover, through it, the rectification is made for the spilling of blood and the vitality of the holy person which is drawn from the Torah,

new vitality from the "Torah of Life".

And in the days of Moshiach,

after the completion of the refinement

The world — the matter of Cities of Refuge will be in a more elevated manner:

It is known that even in the days of Mashiach,

when the work of Bnei Yisrael in refining good from evil will be completed and they will reach the perfection that existed before the sin of the Tree of Knowledge — the existence of evil will still be in the world,⁶¹"

and therefore the need for Cities of Refuge will remain, to negate the possibility of an undesirable matter that could result from the existence of evil in the world

(just as before the sin of the Tree of Knowledge there was the possibility of sin through the existence of evil in the world)

.

And this matter

(the negation of the possibility of an undesirable matter)

Thus it will be that "you shall add for yourself three more cities",

the addition of a new type of cities of refuge,

a new revelation in "words of Torah"

the second day of the festival of Shavuos

absorb" — this is the matter of "a new Torah from Me shall go forth",

the revelation of the reasons of Torah of the innermost dimension of Torah,

for since the innermost dimension of Torah is above connection to the clarification of good and evil,

therefore it absorbs the person in a manner that also negates the possibility of an undesirable matter.

And it is to be said,

the cities of refuge in this era,

six cities,

correspond to the six orders of the Mishnah

(including their explanations in the Gemara), wherein all the details of the laws of forbidden and permitted, impure and pure, liable and exempt are elucidated — through which the clarification of the world is accomplished.

And the cities of refuge that will be added in the days of Moshiach,

three cities,

correspond to the addition and innovation in the entire Torah — "the third Torah."

Three cities - through the revelation of the inner dimension of the Torah".

And it will be sweetened further - that the three cities that will be completed in the days of Moshiach are "the cities of the Keni, Kenizi, and Kadmoni, regarding which a covenant was made with Avraham Avinu and which have not yet been conquered,

And regarding them it is stated in the Torah, 'And if Hashem expands your border'²,

And it is known⁵ that the conquest of the land of the seven nations in the soul is the matter of refining the midot,

This is the entirety of the service in this time,

And the conquest of the land of the three nations

(Keni, Kenizi, and Kadmoni)

in the soul is the matter of the refinement of the mochin that will be in the days of Moshiach,

that then the revelation of 'a new Torah from Me shall go forth'⁴.

Based on this, we can also explain the novelty that in the days of Mashiach the halacha will be according to Beis Shammai:

And with an introduction to the explanation of the disputes of Beis Shammai and Beis Hillel,

Beis Shammai prohibit and Beis Hillel permit — that the dispute is regarding the manner of the Torah's operation in clarifying the world:

Regarding things that are certainly undesirable,

everyone agrees that the clarification is through rejection,

"the left hand pushes away" — impure, forbidden, and invalid: regarding things that are certainly permitted,

Matters of the permissible,

According to everyone, the clarification is in a manner of drawing near,

"The right hand draws near"⁵ - pure, permitted, and kosher,

Through using them for the sake of Heaven,

"All your deeds should be for the sake of Heaven"⁴ and "In all your ways know Him"⁷

That through this they are clarified, refined, and elevated to holiness: And regarding matters that there is doubt whether one should push them away or that one can

(and consequently, need to)

to draw them near and elevate them to holiness,

Because the evil is not discernible and visible in action and openly,

but only in potential and hidden,

And similarly - Beit Shammai and Beit Hillel disagree:

Beit Shammai"

(for the root of their soul is from the aspect of gevurot)

- the inclination of their intellect is to be stringent,

to reject and forbid even matters in which the evil is only in potential and hidden,

and Beit Hillel

(for the root of their soul is from the aspect of the *chassadim*)

- the inclination of their intellect is to be lenient,

to draw near and permit matters that do not contain actual and revealed evil.

And this distinction is also hinted at in their names²⁰:

26.

And further.

Sefer HaSichos - 5751

"Shammai" - from the term "He places his paths" —

He weighs his ways with utmost caution even from matters of the hidden evil,

And when he finds that there is hidden evil in them, he rejects and forbids them.

And "Hillel" - from the expression "they despised his light upon my head"--

which is an aspect of light and revelation,

drawing down the light of holiness even to a place where there is evil in potential and hidden⁶⁹.

And it should be added,

that the difference between Beit Shammai and Beit Hillel is also in the level of Torah through which the refinement of the world is accomplished:

"Beit Shammai are sharper" - a higher level in Torah study

(the "potential" in Torah,

inner dimension of Torah)

,

which, with its potential, can clarify

(not only revealed evil,

but also)

hidden evil,

unlike the case when one studies Torah as it is actual and revealed

(Revealed part of Torah / their matter is not to refine the hidden evil,

And in such a situation where the humble one cannot refine the hidden evil,

it is forbidden to push away and distance things that can bring them close and elevate them to holiness.

Therefore:

In this time,

when the state of the world is that most people do not belong to the level of Beis Shammai to weigh and scrutinize their ways with utmost caution even from hidden evil and to refine it through a superior level in Torah — the halacha is like Beis Hillel,

and Beis Shammai in the place of Beis Hillel is not a disagreement,

to the extent that when 'Beis Shammai were counted and outnumbered Beis Hillel',

"That very day.

.

It was as difficult for Israel as the day on which the Golden Calf was made",

for,

through pushing away and distancing from the boundary of holiness things that could have been brought near and elevated to holiness, power is thereby added to the Other Side.

But in the days of Moshiach, the halachah will be according to Beis Shammai

— since the reasoning in the nature of the intellect of the Sages of Israel will change in accordance with the change in the state of the world in the days of Moshiach⁴.

(Based on the rule, "A judge has only what his eyes see.")

According to the opinion of Beit Shammai - for,

after the clarification of good from evil is completed,

they will all be in the state and condition of "Hashem [directs] his paths",

to scrutinize and weigh their ways with utmost caution even from concealed evil

(in concealment and in writing/ and even to negate the possibility of an undesirable matter - by rejecting and distancing things that contain concealed evil

(because the existence of evil still remains in the world,

as above, sec. 12)

; and this matter will be through the revelation of a higher level in the Torah

("more sharp")

Among all Bnei Yisrael - "A new Torah from Me will go forth,"

The reasons and secrets of the Torah,

That being above connection to the refinement of the world,

By them even the possibility for undesirable matters is negated.

And one should add,

That also in connection and relation to the holiday of Shavuot,

“Time of the Giving of our Torah” — in which the entire Torah was given,

including also the “new Torah”

(ש)

“from Me shall go forth”

(as above, sec. 4)

- we find an example of the matter that the halacha follows Beis Shammai,

akin to and an example of the innovation that the halacha follows Beis Shammai in the days of Moshiach⁷¹•:

At the conclusion of the laws of the Festival of Shavuos•—, our master the Alter Rebbe writes: “On the night after Shavuos, it is forbidden to fast according to the primary law because it was the day of slaughter when the Beis HaMikdash existed,

That is,

on that same day they would offer the festival burnt-offerings that they were unable to offer on the festival itself because they have no requirement for food preparation.

.

And even though this is according to the words of Bais Shammai, but according to the words of Bais Hillel it is permissible to offer them even

(Yoma 83,

And see at length

(on the manner of the grant of Midrash Shmos)

Responsa and explanations, the aforementioned, sec. 1.

Rashba

Second day of the Festival of Shavuot

on the festival itself,

Nevertheless,

Since in this matter Beit Hillel acted according to their words, and many of Israel followed them to offer them after Yom Tov, and this day, which is the night after Yom Tov, became for them like Yom Tov itself to forbid eulogies and fasting on it, therefore even now after the destruction of the Beit HaMikdash, eulogies and fasting on that day have not been permitted."

And one can say the explanation of this - in the inner dimensions of the matters²⁷:

It is stated in the Gemara²: "The eve of the day of Atzeret is dangerous"

(to let blood)

.

.

Because.

.

For there emerges from it a spirit (zika) and a name of slaughter, that if the Jews had not accepted the Torah, He would have slaughtered their flesh and their blood. – Hov.¹²

And the Maharshal questioned in one responsum: "At first glance...

.

It should have called it 'Toveach' (slaughterer) rather than 'Tavuach' (slaughtered),

that comes to slaughter others,

And he answers that 'that wind which is the Satan is the evil inclination is the spirit of 45 that comes to slaughter Israel had they not accepted the Torah,

But since they accepted the Torah and conquered their inclination, on the contrary, Israel slaughtered the evil inclination."

And it can be said,

that this is also the content of the matter of 'the day of slaughter'

(the conclusion of Shavuos)

- the slaughtering of the evil inclination.

That is,

On the eve of the day of Atzeret

(the eve of the festival of Shavuot)

,

before the giving of the Torah,

"a blast came out" "that came to slaughter Israel had they not accepted the Torah,"

And at the conclusion of the festival of Shavuot,

after they had received the Torah,

was made a "day of slaughter,"

on account of that "Israel slaughtered the evil inclination."

And the reason that "in this matter they did, B"H according to their words

(according to the words of B"S)

And many of Israel followed their practice to bring offerings! after Yom Tov" - it must be said,

that on Yom Tov itself,

the time of the giving of our Torah,

which includes

(in concealment)

also the "Torah chadashah"

(ש)

"From Me it goes out",

The reasons and secrets of the Torah that are above relation to the clarification of evil,

there is no

(place and)

need to slaughter the evil inclination"⁷⁵

(According to the method of Beis Shammai,

that because of their superiority in Torah study,

"sharper minds",

negate and nullify even the hidden evil and the possibility of an undesirable thing)

,

Therefore, the conclusion of the festival of Shavuos

(specifically)

is a "day of slaughter."

And in addition to the innovation in the days of Mashiach that the halacha is like Beis Shammai,

that a thing which was permitted according to Beis Hillel will be forbidden according to Beis Shammai,

there will also be a "new teaching" in the future regarding the permission of a forbidden thing²'⁷⁷ — that the Holy One, blessed be He, will permit the slaughtering of the wild ox with the fins of the Leviathan:

And as an introduction — that in addition to the words of the Midrash "This is a valid slaughter

(in wonder)

And is it not thus taught: 'Everyone may slaughter, and with any implement may they slaughter, and they may always slaughter, except for a harvesting sickle, and a saw, and teeth, because they cause choking,'

it is also difficult

(and to all the head)

from "everyone slaughters",

that this is a slaughter that is not by human hands

(but rather by the Leviathan)

,

And we learned: "A knife fell and slaughtered it.

.

invalid,

As it is stated²'⁷⁹: 'And you shall slaughter and eat; what you slaughter you may eat'⁵-⁸¹.

Sefer HaSichos - 5751

And one can say the explanation in this — that the slaughter of the wild ox with the fins of the Leviathan in the future will be by the Holy One, blessed be He,³,

that is,

that the fins of the Leviathan are the knife with which the Holy One, blessed be He, will slaughter the wild ox.

And since it will be understood, the 'chiddush Torah' is that in this slaughter the laws of slaughter were not initially stated

(as above, sec. 5)

,

This also includes that regarding this slaughter, the rule of 'what you slaughter, you eat' is not stated.

(specifically slaughter by a human)

,

because it is performed by the Holy One, blessed be He⁷.

And in explaining the reason that the slaughter of the Holy One, blessed be He, is not like the slaughter of man according to the laws of the Torah

(even though 'He tells His words to Jacob, etc.'

'What He does, He tells Israel to do.')

- it may be said:

The essence of shechitah - "And he shall slaughter, meaning draw out",

Through this there is accomplished the refinement, drawing out, and elevation of the animal,

which becomes fit and appropriate for human consumption, its blood and flesh like his own flesh,

And with this power he will perform his service to serve his Creator through fulfilling the Torah and mitzvos.

Thus,

that in the essence of shechitah is emphasized the general concept of refining and elevating worldly matters to holiness,

and even to the ultimate perfection - the slaughter of the evil inclination

(as above, sec. 12)

.

Based on this, we can understand the distinction between slaughter by a human and slaughter by the Holy One, blessed be He — in slaughter by a human,

since the act of clarification is within human power,

there are various limitations on the manner of clarification, which are expressed in the detailed laws of slaughter in the Torah,

and without them the slaughter is invalid; not so with the slaughter by the Holy One, blessed be He,

since the act of clarification is performed by the Holy One, blessed be He,

no limitations apply,

and therefore in all circumstances the slaughter is kosher⁴.

And we must add and explain as above

(The addition of the three cities of refuge in the days of Moshiach,

the halacha according to Beis Shammai,

and the permission to slaughter the wild ox)

In greater depth:

And with the preface explained elsewhere regarding the general concept of negative commandments that will also exist in the days of Moshiach,

when the main service will be

Day 2 of Shavuos

and 58

In the positive command – for then their existence will be "in their root above, which are holy gevurot"¹,

Gevurot that are above chasadim,

As is known,⁴⁴ that the root of negative commandments is higher than the root of positive commandments,

In the manner and analogy of the superiority of negative comprehension over positive comprehension,

Therefore their fulfillment is not in the manner of a positive command,

arise and do,

but in a manner of negation,

sit and do not act.

And based on this, one can also explain the dispute between Beis Shammai and Beis Hillel - in the root of the matters: Beis Shammai, whose root of their souls is from the aspect of the gevuros,

holy gevuros that are above chassadim,

saw these matters in their root

(in potential)

,

in the aspect of holy gevuros that are not revealed except in a manner of attaining negation

(above the comprehension of obligation,

"more sharp")

,

Sit and do not do - Beis Shammai prohibit,

And Beis Hillel, whose soul's root is from the aspect of the kindnesses,

saw these matters as they are in revelation

(In actuality/ matters that are drawn and revealed in a manner of the comprehension of obligation,

Arise and do - Beis Hillel permit⁴⁵.

Therefore:

In this time when most people are not on the level of Beit Shammai to weigh and delve into the root of matters above in the aspect of holy gevurot

(attainment of negation)

,

Rather, as they are in actuality and revealed, from which undesirable matters can develop — one must increase the chassadim over the gevurot.

Therefore the halachah is ruled like Beit Hillel

(chassadim)

,

The shaking of Beis Shammai in place of Beis Hillel is not a mistake.

And to such an extent,

that regarding the laws that 'Beis Shammai prevailed and outnumbered Beis Hillel'

(The triumph of Gevurah over Chesed / Chazal said that 'that same day.

.

was as difficult for Israel as the day on which

the calf"

(the root of all undesirable matters / because from the triumph of Gevurah

(Baruch Shem)

upon the kindnesses

(Baruch Hashem)

unwanted matters can develop⁴⁴.

But in the days of Moshiach,

when the clarification of good from evil is completed,

and there will be no place for concern about unwanted matters,

they will all be in a position and state where they can scrutinize and weigh the root of matters above in the holy sefirot of Gevurah.

The aspect of attainment of negation,

Therefore,

Those matters that were permitted in this era according to the view of Beis Hillel,

Will be forbidden in the days of Moshiach according to the view of Beis Shammai,

Because there will be revealed in them the elevation and perfection of holy gevuros that are above chassadim,

Whose drawing down is in the manner of the attainment of negation.

And accordingly, one must also explain the content of the matter of the cities of refuge for one who kills a soul in the days of Moshiach:

One who kills a soul

(The root of all undesirable impediments concerning which we were commanded with a negative commandment)

Indicates the root of the superiority of negative commandments,

Holy gevuros that are above chassadim,

The attainment of negation.

And the dwelling of one who takes a life in a city of refuge,

Indicates that through the study of Torah

("Words of Torah provide refuge")

,

And particularly through a new revelation in Torah,

"You shall add for yourself three more cities,"

the reasons and secrets of the Torah

(as above, sec. 12/ is drawn and revealed also the root of the negative commandments, which is the concept of the comprehension of negation in a manner of absorption in the internal,

that is,

that even the most elevated matters, which in themselves cannot be revealed in a manner of comprehension of the positive,

but only in a manner of comprehension of the negation,

are drawn and revealed in the innermost aspect of the Holy One, blessed be He, in a manner of comprehension of the positive⁴⁷.

And we must say,

that this point is also emphasized in the act

Sefer HaSichos - 5751

in actuality

(in addition to Torah study)

in at least one matter — in the permit to slaughter the wild ox with the fins of the Leviathan — that even something that is in a manner of negative perception,

that cannot come into positive perception,

therefore is forbidden to eat because it cannot come into a state where its blood and flesh are like his flesh,

It will be drawn and revealed in a manner of attaining the obligatory,

Therefore it will be permitted like eating,

That it will come in inwardness and become blood and flesh like his flesh.

And in explanation of the reason that this matter is emphasized specifically in the permission to slaughter the wild ox with the fins of the Leviathan — it can be said:

It is explained in the discourses of Chassidus⁴ the difference between the Leviathan and the wild ox in the service of man,

That the Leviathan, whose place is in the sea,

the world of concealment,

indicates the service in spirituality, specifically the unification of higher unifications, etc.,

And the wild ox that is found on dry land,

the revealed world,

indicates the service in physicality in the clarification of the world.

And there is in this that which is not in this: the service in spirituality

(Leviathan)

is in a manner of elevation upward,

that they attain most sublime lights,

but it does not have the completeness of drawing down below,

Whereas service in materiality is in a manner of drawing down below,

but it does not contain the quality of the more sublime lights.

In the future to come, the two virtues will be united

together—that even below, the most sublime lights will be drawn down and revealed,

through the Leviathan slaughtering and raising up

("And he slaughtered" means "and he drew")

the wild ox,

that is,

that the superiority of the upper lights will be revealed

(the elevation through the Leviathan)

in the matters of service below

(the wild ox)

.

That is,

that the slaughter of the wild ox is the content of the sum total of all our deeds and service in refining the world,

and therefore,

In this will be revealed the ultimate perfection of the totality of the service,

that even the most sublime matters of the comprehension of negation

(Leviathan,

the hidden world)

will be drawn in a manner of comprehension of affirmation

(the wild ox,

the revealed world)

,

Therefore, the Holy One, blessed be He, will permit eating the wild ox with forbidden slaughter,

Through this, that 'a new Torah shall go forth from Me,'

a renewal of Torah shall go forth from Me,"

that even the highest level in the Torah,

"from Me" specifically,

which cannot be revealed in this time,

and only negative apprehension pertains to it - "

(from Me)

You shall go out",

that you go out and be drawn and come below in a manner of attaining the positive,

that 'all Israel shall be great sages and know hidden matters and comprehend knowledge of their Creator according to the capacity of man,

as it is said"¹⁴ for the earth shall be full

(the revealed world)

knowledge of the Lord as waters cover the sea

(the concealed world)

from waters"<)

5 and,

148)

See Likkutei Torah, beginning of Parshat Shemini.

And in 29.

Sefer HaSichos - 5751