English translation — שיחוג אור ליום זעש״ק פ׳ שמיני, כ״ח ניסן ה׳תנש״א

- After the evening prayer -

As we stand on "Yom Zakai"

(in general,

(and in particular)

regarding the most essential matter of the true and complete redemption,

from many aspects: the entirety of the year,

the entirety of the month and the entirety of the week,

and also the specific day of the month and the specific day of the week,

Including and especially from the aspect of the significance of the day and the week of the Omer counting,

"Mitzvah² to count the days and a mitzvah to count the weeks"'■-

We must again arouse, remind, and emphasize regarding the completion and perfection of our deeds and service to bring the true and complete redemption,

As follows.

And with the introduction of mentioning the virtue of the time

("Meritorious day")

In connection to the redemption,

And to all the head - from the perspective of the totality of the year:

Spoke several times about the essence of the year regarding the initials of the year that was established and called by the Jewish people: "It will be shall be a year of wonders I will show him"

[Nun

(initials "wonders")

before the alef

(initials "I will show him")

-as in the writing of dates of documents that need to write the tens

(Nun)

before the private audience⁴

(Alef)

]

,

or "it was, it will be, his error, I will show him wonders"

[Alef

(acronym for "I will show him")

before the nun

(acronym for "Niflaos")

- as the verse says⁵ "As in the days of your exodus from the land of Egypt, I will show him wonders."]

,

and both together.

And the explanation for this:

“Niflaos”

(by themselves)

- can also be in a manner that they are not openly visible,

As our sages of blessed memory said, that there are miracles that "even the one for whom the miracle [was performed]"

(and likewise others)

does not recognize his miracle",

And so too regarding "wonders" that are above "grossness".

And on the contrary: it is possible that the "wonders" will not be seen because of the greatness of their level

(above miracles)

- as it is said: "To Him who alone does great wonders",

that because they are "great wonders",

Therefore,

"He alone knows that he is asleep,

But the sleeper does not recognize his sleep."

And the addition of “I will show him” — that the “wonders” are seen openly in a tangible vision to fleshly eyes

("I will show him" literally)

,

since the Holy One, blessed be He, shows the “wonders”

("I will show him" i.e.,

The seeing of the wonders is

(not because they are not "great wonders", G-d forbid,

but)

because of the exertion and involvement of the Holy One, blessed be He, Himself, in Whose power and ability it is to show also "great wonders" that "He alone knows that it is a miracle".

And one should add, according to the precision of the language of the verse, "I will show him

(wonders)

",

in the third person,

and not in the second person

״אראך״

׳״ - indicates a level

Erev of the day and Erev Shabbat Kodesh Parshat Shemini,

B"Ch Gissan

and 47

a higher level in G-dliness that is in a concealed manner.

And since the vision of wonders is from a higher level in G-dliness,

"I will show him" specifically,

also come the "great wonders" that "He alone knows that He is" in a tangible sight to the eyes of flesh.

And in this itself — two orders: the order from the perspective of the existence of the world

(writing of documents)

— "Wonders I will show him" — because,

from the perspective of the existence of the world

(from below to above)

these are "wonders" above revelation,

And their revelation is through a special action of "I will show him".

And the order from the Torah's perspective

(the language of the verse)

- "I will show him wonders" - that from the outset there is the revelation

("I will show him")

of "wonders" that are above the bounds of the world

(from above downwards)

.

And there is in this what is not in this: "I will show him wonders"

(from above to below)

- a higher level in G‑dliness is revealed,

but the revelation is

(primarily)

from above,

and not from the aspect of the limitations of the lower

(world)

; and in "with wonders I will show him" - this is from the perspective of the lower one's limitations,

but the level of G‑dliness that is entirely above the world is not revealed.

And the true perfection is in the combination of both together

("wonders I will show him" and "I will show him wonders")

- that the level of G‑dliness that is entirely above the world is revealed,

and together with this,

it is drawn down, permeates, and becomes from the perspective of the world's limitations.

And to the heart and head and primarily - the revelation of the wonders that the verse speaks of - "as in the days of your exodus from the land of Egypt I will show him wonders,"

The revelation of the wonders of the true and complete redemption through our righteous Mashiach.

And in this very year - added even more from the aspect of the month and the day in the month,

the week and the day in the week:

The month of Nissan is "a month of redemption"⁶,

in which was the exodus

(redemption)

from Egypt

("The days of your going out from the land of Egypt"/ and in it will be the future redemption)

("I will show him wonders"/ as מארז״ל■-׳ said: "In Nisan they were redeemed and in Nisan they will be redeemed in the future.")

And in the month of Nisan itself - the night that

(in the middle of vav)

connects the 27th of Nisan and the 28th of Nisan:

27

(Nisan)

- the letters "zan"

(based on "pure olive oil"¹⁵)

,

From the term clarity - indicates and emphasizes the revelation

("I will show him")

of "additional"

(Redemption)

.

And one should add regarding the virtue of the number 27 - 9 times 3,

That is,

that the essence of Nissan

(Redemption)

is in a manner of triple tripling of 'Chazloh'"

("In three times it becomes a chazakah")

,

three times three - three times,

in the manner discussed many times regarding the entire year

(which emphasizes the concept of redemption)

,

that its beginning and start are on three consecutive days of holiness,

that are repeated

(in the diaspora)

three times

(as on Rosh Hashanah,

as on Sukkos,

And on Shmini Atzeres and Simchas Torah)

.

and 28

(Nissan)

- the letters 'Koach' - indicate and emphasize the strength and validity of Nissan

(Redemption)

,

including and especially - simply -

(giving)

the "power" to bring about the redemption in actual reality.

And an additional enhancement - from the aspect of the concept of the totality of the week and the day of the week:

The totality of the week - Parshat Shmini⁷,

that

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"Shmini" is connected to the concept of the redemption.

And in the week of Parshat Shmini itself - the third week of Parshat Shmini,

"Chazakah" in the matter of "Shemini".

And today in the week - Erev Shabbos²⁰ on which we read the entire Parshas Shemini,

And in the fixation of this year, they read "And it was on the eighth day" for the eighth time - Shemini within Shemini

(Redemption within redemption - the ultimate perfection in redemption)

.

And one should add in the virtue of the day - from the aspect of the connection and affiliation to the coming days:

From the second day of Chol Hamoed Nissan until the 29th of Nissan - Erev Rosh Chodesh

(Iyar—)

,

which is called "Yom Kippur Katan"—similar and analogous to the essence of Yom HaKippurim,

"his wedding day"

(Yom HaKippurim on which the latter tablets were given)

⁴—,

whose perfection is in the future redemption

that then will be the marriage of Knesset Yisrael and the Holy One, blessed be He.—

And from it we come to Rosh Chodesh,

the birth of the moon,

and its parallel in Israel

(who are likened to the moon and count by the moon)

- "that they are destined to be renewed like it"⁷,

in the future redemption.

And in our case, when Rosh Chodesh is two days - we go from the first day of Rosh Chodesh to the second day of Rosh Chodesh

(which is when the counting of the days of the month begins)

,

In this, the aspect of the redemption of Rosh Chodesh is emphasized in a double manner.

And an additional advantage in the determination of this year, that the eve of Rosh Chodesh falls on Shabbat¹⁰"•:

When the eve of Rosh Chodesh falls on Shabbat - we advance the matters of "Yom Kippur Katan"

(which belong to the eve of Rosh Chodesh)

to the days before Shabbat"

(because on Shabbat we do not recite Tachanun)

,

And on the day of Shabbat,

the actual eve of Rosh Chodesh,

only service of joy is appropriate - "And on the day of your joy, these are the Shabbosos"־׳.

Furthermore, and primarily: when the eve of Rosh Chodesh occurs on Shabbat, the aspect of redemption is emphasized in it also from the aspect of the essence of the day of Shabbat - a resemblance and example of "a day that is entirely Shabbat and rest for the life of the worlds"¹¹.

And from

(Day 2, 4)

Rosh Chodesh,

1 Iyar,

We come to 2 Iyar - the birthday of the Admur Maharash:

The night of Friday Parshat Shemini,

28 Nissan

It is accepted among Chassidim the saying regarding the virtue of his birthday in the sefirah of "Tiferet sheb'Tiferet"⁴.

And this matter is also connected to his unique conduct in the manner of "lechatchila ariber",

In his famous saying⁵: "The world says that when one cannot go under, one goes over,

and I say that one must go over from the start."

(The world thinks that when one cannot go from below, one goes from above,

And I think - says and instructs the Admu"r Mahara"sh - that from the outset one must go from above)

.

And according to the order of "Lechatchilah Ariber" - this also works retroactively,

namely,

that all the matters of the days before this

(starting from the 27th of Nissan)

become "Lechatchilah Ariber" and in a manner of "Tiferet sheb'Tiferet".

And an additional advantage—from the aspect of the days of the Counting:

The content of the days of the Counting,

the days between the festival of Pesach

("the time of our freedom")

to the festival of Shavuos

("the time of the giving of our Torah"/ the Exodus from Egypt for the sake of receiving the Torah,

is—the departure from galus¹⁴ to

(the Geulah,

that when it will be)

the completeness of the giving of the Torah⁵⁷,

"a new Torah"■ from Me it will go forth"'"-.

and with extra emphasis in the determination of this year

that Pesach falls on Shabbat - as it is brought in the Midrash⁴ "seven complete weeks shall be,

When are they complete?

.

when Pesach comes on Shabbat and they begin counting on Saturday night,

that then the Sabbaths are complete,

"that begin on one [day] as Shabbat and end on Shabbat"⁴,

that is,

that the concept of "completeness" is in a higher perfection⁴,

The 'mind' within 'completeness' - also the matter of the redemption within the days of the Sefirah is in a higher perfection.

And a special elevation in the particular counting of these days¹⁹:

Regarding the counting of days - they come from the counting of the twelfth day of the Omer

(27 Nissan)

,

corresponding to the twelve tribes

(the perfection of all Yisrael that will be in the future Redemption/ to the counting of the 13th day of the Omer

(28 sides/ the gematria of "Echad"⁴⁴

("On that day Hashem will be One and His Name One"⁴⁵/ and from it we come to the counting of the 14th day of the Omer

(Erev Rosh Chodesh/ which alludes to the three Yados■׳⁴

("Chazakah" regarding the "Yad",

"Bechozek Yad"⁴⁷)

- "a strong hand"⁴,

"an upraised hand"²⁵,

"the great hand""⁵

(which were said regarding the redemption from Egypt/ and from it we come to the counting of the fifteenth day of the Omer,

which hints

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and relates to the completeness of the moon

("the moon stands in its perfection"⁵¹)

,

And similarly among Israel, who are destined to be renewed like her

(as above, ibid.)

.

Based on what was stated above regarding the emphasis of the matter of redemption

(especially)

At this time - the greatest question arises: How can it be that despite all these matters — they still have not brought the actual coming of our righteous Mashiach?!.

.

.

A matter that is not understood at all!

And an additional astonishment - that ten gather

(and so many tens)

of Israel together,

and at a worthy time regarding the redemption,

and nevertheless,

They do not clamor to bring about the coming of Moshiach immediately and at once,

And it is not absurd to them,

Heaven forbid,

that Moshiach will not come this night,

and also tomorrow Moshiach our righteous one will not come,

and also the day after tomorrow Moshiach our righteous one will not come,

Heaven forbid!!

Even when they cry out “Until when?” - it is because of the command, etc.,

And if they would intend, request, and cry out in truth,

Surely and certainly Moshiach would already have come!!

What more can I do so that all of Bnei Yisrael will make a commotion and cry out in truth and bring about Moshiach in actuality,

After all that has been done until now,

did not help,

And the proof,

that we are still in exile,

And moreover, primarily - in internal exile in matters of Avodas Hashem.

The only thing I could do - to transmit the matter to you: do everything in your power - matters that are in the manner of the lights of Tohu,

But,

in the vessels of Tikkun - to bring Moshiach Tzidkeinu into action immediately and instantly!

And may it be His will that ultimately there will be found ten Jews who will "insist" that they must cause action on the part of the Holy One, blessed be He,

and certainly they will cause action on the part of the Holy One, blessed be He - as it is written, "for it is a stiff-necked people"

(above - see⁵⁵,

and therefore)

and pardon our iniquity and our sin, and take us for Your inheritance' - to bring the true and complete redemption into action immediately and instantly⁵⁴.

And in order to further hasten and expedite through my action - I will add and give each of you a mitzvah-mission to give charity,

And "great is charity that brings the redemption closer"⁵⁵.

And I have done my part,

And from now on, you do everything in your power.

And may it be His will that from among you there will be found one,

two,

three,

They will devise advice on what to do and how to do it,

And further, and this is the main point - that they should bring about the true and complete redemption in actual reality,

Immediately and instantly,

And with joy and a good heart.

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