English translation — משיחות ש״פ שמיני, מבה״ת וער״ת אייר ה׳תנש״א

This Shabbos, we completed the eighth reading of Parshas Shemini this year - as has been mentioned several times in recent weeks,

That this year we read Parshas Shemini

("And it was on the eighth day")

eight times,

What this has within it the advantage - as the well-known saying²: Shemini Shmonah Shminah - a year when one reads

(parsha)

Shemini,

Shmonah - eight times,

will be Shminah,

a "fat" year filled with physical and spiritual blessings.

That this is consistent with the general theme of the present year - on which Jews give the sign and name "Hei tehei shnas nifla'os arenu" - a year distinguished by that it is "fat" and filled with miracles and wonders from above that take place before the eyes of all,

(also)

all preparation for the miracles and wonders of the true and complete redemption which comes immediately and instantly,

"As in the days of your departure from the land of Egypt, I will show him wonders"¹■ - as was mentioned and emphasized many times during the year,

and especially in the month of Nissan,

from the term "noam"⁴ and "nisei nissim"⁵.

2)

See also Likkutei Sichos vol. 7 p. 297.

Sefer HaSichos 5748 Vol. II p.⁵ 395.

P. 413 and onward.

In addition, this Shabbos is also:

(a)

The first Shabbos after Pesach,

When we begin saying and learning⁶ Pirkei Avos this year

(on the Shabbosos between Pesach and Shavuos")

,

Starting from "Moshe received the Torah from Sinai etc."⁷.

(B)

The last Shabbos of the month of Nissan this year

(the year of "Show us wonders" and furthermore - the conclusion of the month of Nissan

(for "everything follows the conclusion")

,

because this Shabbos is the eve of Rosh Chodesh Iyar,

"tomorrow is the new month."

(ג)

The conclusion of the second full week of the Counting of the Omer

("fourteen days which are two weeks of the Omer"/ as the practice of the determination of this year,

that the Counting of the Omer begins "from the morrow of the Shabbat"⁸ literally

(because the first day of Passover was Shabbat)

,

which opens a

name.

Sefer HaSichos - 5751

Elevation in the matter and perfection of the Counting of the Omer - as it says in the Midrashim: "Seven complete weeks shall they be,"

When are they complete?

.

When Pesach falls on Shabbat and they begin counting on Motzaei Shabbat,

for then the weeks are complete,"

"that begin on Sunday and end on Shabbat"⁹.

And since in the current calendar, all these things come together on this Shabbat -

(a)

Reading of Shemini for the eighth time,

(b)

Tomorrow is the new month,

(c)

End of the second week of the Omer counting,

(d)

Beginning of saying and studying Pirkei Avos - one must say

(Since everything is under Divine Providence⁵')

that they have a connection between them,

And furthermore, mainly - a connection with the concept of "Show us wonders".

And as follows.

The superiority of "Shmini Shmona Shminah" requires explanation:

"Eighth" is

(air)

from the word 'shuman'

(as known, the interpretation in 'on the eighth day of assembly'⁷)

.

And being a parshah in the Torah,

from which there is drawn an instruction and giving of strength for the entire year,

it is understandable that from the reading of Parshas Shemini

(even one time)

there is drawn 'shmeinah'

(fatness)

On the entire year.

The question arises: since "Shmini" itself means fatness - what main novelty comes to this through the number of readings,

that one reads

(the same portion and the same topic of)

"Shmini" eight times."

That specifically then they say that it will be a "Shmina",

a "fat" year?!

The reading of Shemini eight times indeed adds emphasis to the concept of "eight"

(Sheminah)

,

But from the wording of the aphorism it is implied,

that

(a year when)

"Shemini Shemonah"

(we read Shemini eight times)

has in it a novelty relative to the other years

(not merely an additional emphasis)

- that

(specifically this year will be)

"Shminah'".

And one can say the explanation of this:

The special elevation of "Vayehi bayom hashmini"

(day of "Shemini LaMilu'im"⁷)

,

It stands in this,

that on this day began the indwelling of the Divine Presence in the Tabernacle - "Today Hashem appears to you,

to cause His Presence to dwell among the work of your hands"²,

until then "And all the people saw and shouted and fell on their faces"²².

And the power for this came

Shabbos Parshas Shemini,

Mevaser Ha'Oz and Erev Rosh Chodesh Iyar

(also)

Through that which this was on the eighth day:

Matters of the world

(Air of the perfection of the world)

Are arranged in the number seven.

The world was created in the seven days of Genesis

(Six days of creation,

And Shabbat that gave rest into the world"

completeness of creation)

- the seven days of the encompassing,

in which the time of the world and the entirety of the order of development are established,

(the seven days of building,

seven attributes/ because the number seven indicates the Divine light that clothes itself in creation: "eighth" indicates the Divine light that is above clothing in the world,

the aspect of protecting the encompassing that is above the order of development.

Therefore, "on the eighth day" was the indwelling of the Shechinah in the Mishkan: although before that there were many detailed services during the seven days of the inauguration,

was then everything connected with a revelation of G-dliness which is beyond the creation,

it did not have the concept of revealing the "Veshachanti Besocham",

revelation of the Shechinah in the Mishkan: specifically on the eighth day

(and "this number is unique to Him, may He be blessed")

had

revealed itself the revelation of G-dliness that is above the creation in the Mishkan - "Today G-d will appear to you,

to cause His Shechinah to dwell in the work of your hands."

This is also the connection of "Shmini" with "Shminah"

(Shemini from the term shuman [fat])

- because the drawing down in a manner of "fat",

"fatness" - more than usual according to the limitations of the world - comes specifically from Shemini,

which is above the order of the chain of descent.

The ultimate intention is,

that even the light that is above the chain of descent

("Shemini")

Should not remain in separation from the world,

But rather it should be drawn down in revelation into the world,

In a manner that the world,

From the perspective of its boundaries,

Should receive the revelation.

That is to say,

That there should be a connection of both matters: the revelation that is beyond measure and limitation,

Which has the advantage that it is higher than the limitations of the world - without measure and limitation,

The has the advantage that the recipient becomes a vessel to receive and absorb the revelation internally: it becomes the connection of the boundless and the bounded.

[And furthermore: the order of service in this is from below to above,

that from the measurement and limitation of the world,

one reaches to light

(to receive)

the light that is above the boundaries of the world,

as will be explained in section 6)

]

.

And if the novelty of the revelation of G-dliness in the Mishkan and Mikdash consists of this

[and in complete perfection - as it will be in the Third Beis HaMikdash]

- as it was revealed on "the eighth day" - "

(They shall make Me a Sanctuary)

and I will dwell in their midst"",

the indwelling and revelation of the Shechinah,

which is above the limitations of the world.

("Li"/ in the physical Mishkan,

in "the work of your hands".

And from the Mishkan it becomes spread to all

Sefer HaSichos - 5751

the world

(from it light goes out to the entire world")

.

As this was revealed in the Ark

(which is the "main desire in the Tabernacle"²)

-that "the place of the Ark is not from the measurement"²: even though the Ark

(in which lay the two Tablets of the Covenant,

which include the entire Torah"¹⁷,

for "the Torah and the Holy One, blessed be He, are entirely one")

is above measurement and limitation,

"is not from the measure",

did the place of the Ark have a specific measurement

(\"two cubits its washing length etc.\")

,

And the place was 'not from the measure' - together with the advantage of the infinite over the advantage of the boundary

(which can be absorbed within the bounds of the lower one)

.

And accordingly it emerges in the service of a Jew: In general, there are two manners and orders of service - a service in contraction and measurement and limitation

(of holiness)

,

And an avodah that is beyond measure and limitation.

And there is in this what is not in this: the avodah with measure and limitation is relative to the level of man,

He should become a vessel to receive Elokus in the innermost of his existence.

And the avodah that is above measure and limitation

("Bechol Maoder" '■'■)

A

A vessel of air to receive Elokus that is above the limitation of man

("Maod" the true)

; and the completeness consists of connecting both aspects in divine service: indeed in his service above limitation he has the advantage that this is drawn into vessel and innerness,

and indeed in his service within limitation he has the advantage of "with all your might."

Based on this one will understand the innovation of "Shemini Shmoneh"

(reading Shemini eight times)

,

which then is the "Sheminah":

The difference between "Shemini" and "Shmoneh" is: "Shemini" is an ordinal number,

Which comes only seven earlier,

But this is a special eighth reality,

Which is separate and distinct from the seven that preceded it.

"Shemini" is not entirely a matter by itself,

Rather, it has a connection

(and comes in sequence)

to the seven

(and even more: Shemini is specifically connected after that which there are first seven)

; But after the matter comes out

(day)

the eighth,

it is

(air)

a special entity,

which is distinct from the seven.

[As in our case - "And it was on the eighth day",

The eighth day of the inauguration,

which comes after the seven days of the inauguration,

but it is a special,

eighth day,

which is distinct and higher than the preceding days — the eighth day is the day when there was the most essential novelty — the dwelling of the Divine Presence in the Mishkan.]

.

"Eight" — eight — is a number that includes,

it includes all eight together,

Also the seven that preceded it¹⁸.

Eight is the

Parshas Shemini,

Mei'bach Ha'Chodesh and Erev Rosh Chodesh Iyar

Meaning that we have all eight together.

And on the contrary: the day elevates them all to

(the level of)

eight,

So all things

(Iyar the first seven)

are a part of "shmonah" (eight).

And based on this, one can say that "shmini" (eighth) and "shmonah" (eight) together also hint at the power to connect the two aforementioned matters in the matter of the revelation of G‑dliness in the Mishkan - without limit and limit: so that there should be the connection of limit and without limit

(world and above world)

,

needs in the unlimited

(the eighth level)

Himself to be both matters.

And this is the difference between "שמיני" and "שמונה": "שמיני" is

(mainly)

the matter of without limit¹⁹,

and "שמונה" is how the boundless includes within itself

(the advantage of)

limit

(seven)

.

"Shemini" deals mainly with the revelation that is above the chain of descent

(guards the periphery)

,

and "Shmonah" emphasizes how the revelation

(that is above the chain of descent)

includes and is drawn also into the seven days of construction of the order of descent,

in every single detail - alef,

2,

3,

4,

5,

6,

7 and then 8 - how they are all lifted up and become "eight".

And this is the activity of the year when "Shemini Shmoneh" - that "Shemini" stands (air)

(air)

In a form of "eight",

One reads "Shemini" eight times: when one reads parshas Shemini only once

(or even three times)

etc.,

it primarily indicates the revelation of Shemini that is above the world

(separate from the seven)

; but when one reads it eight times,

one

days",

"three days" etc.

And see Torah Ohr, Mikeitz 34,

Sefer HaMitzvot of the Tzemach Tzedek 25,

time,

a second time,

A third time etc. until - an eighth time

(on this Shabbos)

,

that eight includes all

(also the seven)

-Then the revelation of "Shema" emerges also in each of the - and in all - seven details

(levels)

of creation,

and then in perfect completeness - the eighth time

(what specifically now they study

(or)

the entire parshah/ so that one has the completeness of "Shemini" eight times - the advantage of "Shemini" together with the advantage of "Shmoneh",

which includes also the seven.

And therefore becomes the generation of -"Shminah",

a "fatter" year: the true completeness of fat

("fatness")

It is specifically when one has the connection of 'Shemini' and 'Shmonah,'

'Shemini' in a manner of 'Shmonah,'

without limit and limit - which proves that this comes from the essence

(above limit and boundary / which is the concept of 'shuman' (fat)

(and 'shemen' (oil)/ the essence and core"■ of all matters,

which includes all details and sub-details - as is known that fat "permeates through it."

Only when and this:

The manner in which one reaches,

one comes

Sefer HaSichos - 5751

to the revelation of "Shemini"

(which is above the limitation of the world)

- is specifically through the service from below upward without measure and limitation of the world,

in the seven levels - Aleph,

Beis/Gimmel,

G-d,

G-d,

and/ seven/ until one reaches eight

[As it is simply - that eight comes specifically through that which previously there are seven]

.

And the reason for this - because specifically through the work in measurement and limitation one becomes a vessel to absorb higher revelations,

until the revelation of the eighth and eight.

And from this it is understood that the work in measurement and limitation is connected

(בשרשו)

mit gor a hoyche darga (with a very high level)

(העכער ווי דער שרש הכל״ג)

.

And in the manner that this is in "Place of the Ark is not from the measurement": The "not from the measurement" came specifically through the fact that the Ark had a measurement.

If the Ark were not in the exact measurement that is explicit in the Torah,

would not have been the holiness of the Ark in completeness,

which is as the L-rd commanded Moshe.

An example regarding the fulfillment of commandments: the mitzvah of maaser is not

("one separates a tenth from what remains")

: The law regarding maaser is that "one may not tithe by estimate, but only by measure, or by weight, or by count."⁴

[Not like with terumah,

where "one does not separate this terumah by measure, nor by weight, nor by count.

.

but rather by estimate and separates mentally, etc.""!.

And furthermore regarding maaser beheimah.

(Sh-

"It is a positive commandment to separate one out of ten, etc."⁴⁴/ And what a part of the body of the action of the mitzvah is the counting: "We count one, two, three, four, five, six, seven, eight, nine,

And the tenth comes out.

.

"He estimates, behold this is tithe"²²,

And as it is written, "The tenth shall be holy to the Lord."

The revelation of "the tenth shall be holy",

"holy matter in itself"⁴⁷,

And it is in separation and without comparison

(themselves)

Of all matters - one achieves specifically through a minyan

(service of)

the man"⁴,

"They count one, two."

.

9.

And it can be said that this is the air regarding "And it was on the eighth day,"

Then the revelation of the eighth comes after the seven days of consecration.

And this stands even more openly and emphasized in this year when "eighth is eight,"

One reads 'eighth' eight times,

time after time until

(one counts)

"eight times"⁴,

When one actually and openly has "eighth eight".

So that one has the advantage of reading Parshas Shemini in all eight times - and in particular: the first time - the advantage of opening and beginning the matter of reading "And it was on the eighth day" this year; the second time - the advantage of double [the number] of two⁵; the third time - the advantage of

Parshas Shemini,

from the Chol HaMoed and Erev Rosh Chodesh Iyar

Chazakah⁵

[Which is emphasized in general this year,

as discussed above⁵²]

: the fourth time - corresponding to the four legs of the throne above and the table,

and the four legs of the chariot,

and through this comes a strong existence in the standing of the table⁵³; the fifth time - corresponding to the aspect of "the fifth to Pharaoh"*⁵,

and "they were broken and revealed from it all lights"⁵⁵; the sixth time -

[in addition to chazakah

(three)

doubled,

also -]

The perfection of creation

(that was created in six days)

; the seventh time - the advantage and perfection of "rest" that is added to the perfection of the world

(on the seventh day⁴/ so that ^ז one has the perfection of all seven days of Genesis

(in which the order of the chain of descent stands,

cf. Likkutei Torah, p. 63)

; until the perfection in the eighth time - which is above the order of the chain of descent,

as previously explained at length.

And to add,

Then Shemini is

(in general)

includes also the ninth and tenth*⁵; and therefore,

from Shemini one then comes also to the ninth,

three times chazakah,

that the ninth becomes the closest preparation - immediately and without interruption - to the tenth shall be holy

[unlike the previous levels,

from the 1st to the 8th,

even though from them the tenth is formed,

but there is an interruption between them^ including the completeness of redemption which is connected with the tenth

(as follows in section 11)

.

The power to continue the Shechinah

below "on the eighth day" came specifically through Moshe Rabbeinu⁵,

through his prayer, "May the pleasantness of the L-rd our G-d be upon us"⁵,

May it be willed that the Shechinah rest upon the work of your hands''⁵ - Varus Moshe,

having within oneself both matters of without limit and limit•*,

is the intermediate that connects 'between G-d and you''*,

which gives the power to bring down G-dliness from above the world into the world

(as it was in the Mishkan)

.

as emphasized at the beginning of Pirkei Avos

(When one begins learning the Shabbos of Parshas Shemini,

(variant text, sec. 1)

- "Moses received the Torah from Sinai and transmitted it, etc.": Moses is the receiver of the Torah from the Almighty Himself

("and transmitted it, etc.",

And the Mishnah continues enumerating the order of the transmission of the receiving of the Torah from generation to generation* / And through him - the Torah comes to every Jew and all Jews

("Moses commanded us a Torah, an inheritance of the congregation of Jacob"⁵*)

:

That through Torah

(that Moshe received at Sinai)

- His wisdom and will of the Holy One, blessed be He**,

And the Torah and the Holy One, blessed be He, are entirely one - the Ark of the Covenant with the Name - becomes the indwelling of the Shechinah

(G‑dliness

Sefer HaSichos - 5751

which is above creation)

in the Mishkan; and through Torah - a Jew has the ability to draw down G‑dliness into the world,

until the atmosphere of G‑dliness which is above creation.

And the power that Moshe had for this comes from that "Moshe received the Torah from Sinai"

(as known, the precision that it says "from Sinai" and not "from Hashem" etc.)

-that "Sinai" is "lowest of all mountains"⁶⁷,

and Moshe received the Torah "from Sinai",

he learned from "from Sinai",

that he was at the ultimate level of self-nullification,

"lowest of all mountains",

where there is no aspect of haughtiness

(even)

Of holiness - he was "familiar" with this,

"very humble, more than any man on the face of the earth"⁶; and being utterly nullified to the Above One, he has the power to be "received the Torah from Sinai",

the true recipient,

which becomes the connecting intermediary to transmit the Torah of the Holy One, blessed be He, to Jews.

And more specifically - it should be said that the concept

(the connection of the limitless and the limit)

Is hinted 'air' in the name of Moshe

[The first word of Mishnah and the entire tractate: "Moshe received Torah etc."]

:

Moshe is an acronym for "Moshe Shammai Hillel",

corresponding to the three lines,

line of the right

(chesed/ line of the left

(gevurah)

and the middle line

(Tiferet)

: Shammai and Hillel correspond to the two lines of left and right in the Torah

("From His right hand, a fiery law for them"⁷/ and therefore Beit Shammai are stringent

and Beit Hillel are lenient,

"These forbid and these permit, these disqualify and these validate"⁷ as known⁷¹; and Moshe corresponds to the middle line,

which includes and connects both lines⁷.

The root of the limitless and the limit above is - Chessed and Gevurah⁷⁴

[And in this itself - Chesed and Gevurah in Torah,

"From His right hand, a fiery law for them"]

: From Chesed is drawn the influence that is above measure and limitation,

and from Gevurah

(and contraction)

- the contracted influence,

according to the limitation and vessels of the recipients; and Moshe - the middle line

(which is the ultimate self-nullification)

- includes and connects both lines

(Therefore the order is that in "Moshe" the mem comes first - acronym for Moshe

(the middle line)

and then shin-hei,

acronym for Shammai Hillel,

left and right⁷⁵)

.

And the power for this comes from the fact that in Moshe both matters are present - as hinted in his name Moshe, based on "for from the water I drew him": Together with this that Moshe had the quality of revelation

(Chesed)

-"Mashiyahu"

(And because of this name primarily he is called "Moshe"/ that he served his service in revelation

(on dry land/ he also has within himself the quality of "from the waters

(Mashiyahu)

",

The revelation of the hidden matters in water - the revelation of the power of concealment

Shabbos Parshas Shemini,

Mivchar HaChodesh, 7 Iyar

And the power of limitation from the Above that stands in gevurah,

until the aspect of 'He made darkness His hiding place'⁴⁶,

the inherent concealment above

(which from this comes the concealment of the world)

"⁷,

as is known that water

(the water of the sea)

,

And covers or hides that which is found within the sea,

alludes to the power of concealment

(contraction)

from the Above⁷ from which comes the concealment and hiding of nature of the world which conceals G‑dliness,

nature from the word "sink

(covered and hidden)

in the Sea of Reeds"*,

And moreover: the root of Moshe

(or as it stands revealed in the world)

is "from the water",

as discussed above, that specifically through measurement and limitation

(whose root is higher than the root of bLi"G)

one comes to receive also the revelation of the bLi"G.

And since when Moshe

(the middle line)

was the ultimate nullification

(like "smaller than all mountains")

he reveals the advantage of both lines,

until he includes and connects them - without limit

("Shemini")

and boundary

("Eight")

and both together,

which gives the power to draw down the Divine Presence

(which is above the world)

down into the world - the matter of "Shemini shemonah sh'mina".

And from Moshe the power is drawn for this to every Jew - and especially that in every Jew there is the aspect of Moshe

"that is within him",

which affects his actual service

(so that in every Jew, "seeing, it is a small thing"⁷)

- as it was at the time of the establishment of the Mishkan,

Then Moshe's prayer caused, "Let the Shechinah rest in the work of your hands,"

And "all the people saw, and they sang, and fell on their faces" — utter self-nullification

(related to "their faces,"

the aspect of the innermost part of man)

; and from that generation it is drawn into all generations,

as is known, that every generation

(and especially the generation that left Egypt)

includes all the generations before and after it⁵⁰.

And simply - that from Moshe the power is drawn to every Jew to be in the aspect of 'Moshe received the Torah from Sinai,'

and as a receiver of the Torah, he should become unified

(with a 'wondrous unity etc.'⁴")

with the Torah and with the Giver of the Torah - Yisrael, the Torah, and the Holy One, blessed be He, are all one⁴,

until in the manner of 'and your eyes shall behold⁵ your Teacher'"""

(and something similar was at the Giving of the Torah⁷)

.

And through this - should be revealed the advantage of the boundless and of the limited and of both together.

Sefer HaSichos - 5751

Based on this, one will also understand the connection to the conclusion of "two weeks of the Omer" on this Shabbos

(Parshas Shemini)

:

With the conclusion of "two weeks of the Omer" ends

(the service in)

the two lines of Chessed and Gevurah

(In the first week - Chesed sheb'Chesed until Malchus sheb'Chesed,

And in the second week - Chesed sheb'Gevurah until Malchus sheb'Gevurah)

,

Then one has the completeness of both matters,

Chesed and Gevurah - which are in the two lines

("from the right and from the left"*)

Occupy themselves with the generalities⁵⁵ "all the circles"⁵⁶,

Starting in Torah

(From His right hand was a fiery law, etc.)

,

"These forbid and these permit, etc."

(As above regarding Hillel and Shammai)

,

And from this it becomes drawn down into the world,

And in its root above - the line of the infinite void and the line of concealment and limitation

(as above)

.

And in particular - is the conclusion of "two weeks of the Omer"

(Chesed and Gevurah)

with Malchus within Gevurah: in addition to the simple explanation that Malchus within Gevurah is a particular aspect of Gevurah - it also contains the allusion⁵⁷,

that from Gevurah the concept of Malchus is revealed - the revelation of "Hashem will reign forever and ever,"

"And Hashem will be King over all the earth etc."⁵⁸,

"And sovereignty will be Hashem's",

In the true and complete redemption; and on the contrary -

Revelation of His kingship, may He be blessed, is in a manner of gevurah

(malchus sheb'gevurah)

- increase of vitality⁵⁹,

In the manner of the concept of "reviving the dead" which comes from the aspect of "You are mighty"•⁶⁰

(In the second blessing of the prayer,

corresponding to gevurah⁶¹)

.

That means - that on this Shabbat

(the conclusion of "Shemini Shmonah Shminah")

The advantage that exists in gevurah is revealed

(of holiness/ in the matter of concealment and limitation - the matter of malchus - redemption - that is in gevurah).

Until that it is revealed even in gevurah in its simple sense,

in the concealment and hiding of the world in general,

and especially from exile - as this derives from the aspect of "He makes darkness His secret."

Until then, when the kingdom becomes revealed

(Geulah)

That in Gevurah - the revelation of the end of the Geulah

(And what the heart knows, the mouth does not reveal"⁶²,

(That is beyond the realm of revelation)

,

And as is known, that by inserting the alef of the Alufo Shel Olam into exile

(exile)

- Through "our deeds and our service throughout the duration of the exile"⁶³ and if not for this, the redemption is "dependent"⁶⁴ - from the exile itself becomes redemption.”

And on the contrary - as soon as this comes through the concealment and hiding of the exile,

is the revelation of the true and complete redemption in a manner

Shabbat Parshat Shemini,

Mevarachim HaChodesh and Erev Rosh Chodesh Iyar

from the intensification of vitality,

a redemption after which there is no exile⁶⁵"⁶⁶,

,

,

"Hashem will reign forever and ever."

According to this, one can say the connection of this Shabbos with "tomorrow is Rosh Chodesh" - and if there is such a fixed situation,

when the phrase "Shemini Shmona Shmina",

and the sefirah of this Shabbos is the conclusion of Malchus sheb'Gevurah

(after the sefirah began "from the morrow of the Shabbos" literally,

simplicity within simplicity in the manner of "Shemini Shmona")

- is the Shabbat always the eve of Rosh Chodesh Iyar:

The matter of "tomorrow is the new moon" is understood from the content of the Haftarah²⁶⁸ - "And Jonathan said to him, tomorrow is the new moon and you will be missed because your seat will be empty"⁶⁹: "venifkadta" is an expression of remembrance and "yifkad" is an expression of lack⁷⁰,

And "you will be missed because your seat will be empty" is the meaning⁷¹ - that "because",

through the fact that "your seat will be empty",

"so that your seat

(of David)

is empty from your sitting in it",

there will be "you will be missed",

"My father will remember you

(King Saul will remember you)

And he will ask, 'Where are you?'"

What is the connection with "Tomorrow is the new moon": On the eve of Rosh Chodesh there is a concealment and hiding of the moon,

Until in the moment before the molad not even a point remains

("Yifkad moshvecha" of David,

Malchus,

the root of the moon)

,

And through this becomes afterwards

(Tomorrow -)

month,

the new moon renewal

("ונפקדת")

⁵"⁷³.

Which is concerning the aforementioned concept of

"Malchus sheb'Gevurah"""⁷⁴: specifically through "Yifkod moshvcha",

The concealment and hiding

(from Gevurah / becomes "Veni'fakadta",

The memory and revelation of the aspect of Malchus

(Beis Dovid / until the completeness in this - Dovid Melech HaMoshiach in the true and complete Redemption,

Which Redemption is connected with the aspect of "Veni'fakadta",

As the Almighty said to Moshe

(in Egypt)

⁷"⁷⁶ "I have surely remembered you,"

which "this sign was transmitted to them from Yaakov and Yosef that with this language they will be redeemed,

Yaakov said ⁷⁷ "And G‑d will surely remember you,

Yosef told them⁷⁸"⁷⁹ G‑d will surely remember you"

(and "since you will say this language to them, they will listen to your voice")

"

And as in the days of your exodus from the land of Egypt, I will show you wonders in the true and complete redemption.

Based on the above, it is also understood the connection of all these matters

["Eighth, eight, fattened",

the beginning of Pirkei Avos,

the conclusion of "two weeks of the Omer",

and "Tomorrow is Rosh Chodesh"]

with the true and complete redemption,

which must already come immediately,

and particularly standing in the year "yud" (10), it will be a year of "I will show you wonders",

And in it itself - at the end of the month of Nissan,

and entering soon into the month of Iyar:

Even though one finds oneself in the concealment and hiding of exile - on the contrary: specifically through that which "your dwelling will be remembered,"

a Jew

(who has the quality of David within him)

is not in his true place of dwelling,

near his Father's table,

in the Holy Land in Jerusalem the holy city in the Holy Temple - specifically through this it becomes "and you will be remembered",

Then the higher-

Sefer HaSichos - 5751

The storm "gives itself up completely" with "remembering" Jews,

"Pekod Pekadeti Etchem",

And redeems them with the true and complete redemption through our righteous Mashiach: specifically through the concealment of the moon

(and Israel are similar and count to the moon')

Becomes the renewal of the moon renewed,

"they are destined to be renewed like it"'.

And further, the main point: through "our actions and service throughout the entire duration of the exile" we bring the redemption - because even though one is in the concealment and hiddenness of exile,

with all the measurements and limitations connected with it

(which derives from the aspect of Gevurah)

,

specifically in this lies the power to bring the redemption

(Malchus within Gevurah/ as elaborated above.

And along these lines, "Whoever fulfills the Torah from poverty will ultimately fulfill it from wealth."

And so too - through the service in the poverty of exile,

There is no poor except in knowledge•■"

One receives the true wealth in knowledge and the wealth in simplicity - in the true and complete redemption.

And all the more so after one has already passed and "gone out" from all the measurements and limitations of "poverty"

(In previous generations/ now we have freedom and expansion in simplicity from the kingdom of the nations,

And one can learn Torah and fulfill commandments with peace of mind and peace of body! And in addition, in the latter generations, there has been added also the aspect of "wealth" in Torah - through the printing and dissemination of many books that

(some of them)

were hidden until now!.

And for this reason

The advantage is service in the time of exile

- will also be both advantages in the redemption,

both the advantage of the redemption and also

the advantage of the exile"

(The advantage of service through suppression,

and through measurement and limitation,

"My dwelling")

.

And in the manner mentioned above regarding the perfection in "Shemini Shemonah Sheminah" — the connection between the quality of the infinite and the quality of revelation, limitation, and concealment.

[And in this manner there will soon be wondrous things — both in nature and in miracle,

as follows]

.

From this we also have a directive regarding the service of Jews,

And in a matter that is time-bound — to bring the true and complete redemption:

A Jew can argue: Since he is limited and bounded,

Including because of the limitations of the nature of the world,

And an important part of the day he is occupied

(according to Torah)

in matters of the mundane,

eating, drinking, sleeping,

And especially in the time of exile when there are many measurements, limitations, and concealments regarding serving G‑d perfectly, etc., etc.—he seemingly does not even have the strength to perform a small act of divine service,

certainly not the strength to bring the true and complete redemption?!

He is told that the coming of Moshiach is "dependent on our deeds and service throughout the time of exile" specifically,

And since the redemption has not yet come, this itself is proof that it depends on "our deeds and service" of this present generation.

And on the contrary: specifically through service within measurements and limitations and within concealment and hiding

(which comes from gevurah)

- specifically in these lie wondrous powers,

which have the power to bring the redemption,

And as per the ruling of the Rambam, that through one mitzvah a Jew has the power to 'tip the scales for himself and for all'

Shabbos Parshas Shemini,

from the 8th of Iyar until the 28th of Iyar

the entire world to the scale of merit and caused him and them salvation and deliverance".

And since "I was created to serve my Master"⁷ - every Jew,

men, women, and children,

and "I do not ask etc. except according to their strength"""

[and not only that "I ask etc. according to their strength",

but also the Almighty helps in the service, and "the Holy One, blessed be He, helps him"*"]

- it is understood that every Jew has the powers to do "our deeds and our service" to serve his Master,

and to do this perfectly - not only as a helper and assistant to another,

Only when he himself! does the service,

according to his measure,

to completeness: until he becomes a ״partner with the Holy One, blessed be He״ in the service,

For a true partner is not merely an assistant and so forth,

But he is a partner in all details and matters and in the responsibility of the thing etc.

- Which is all in addition to that a Jew,

being an "actual part of G-d from above"•",

"portion of G-d with His people""׳,

He has the greatest powers to accomplish the greatest matters.

Until he has the command "You shall be holy, for I am holy."

And as is known, the explanation of this is "He can be like Me," with contentment.

In addition to the general power mentioned above that everyone has - comes into all of this

more power from the general aspect of the year - the year of "Show us wonders."

Since "Show us,"

The Supreme One Himself shows wonders - everything is revealed: both the wonders in their simple sense in miraculous conduct,

Open and wondrous miracles,

All the wonders that exist

(concealed)

in the natural conduct - including the ko'ach hapo'el b'nif'al - how the Above creates every creature ex nihilo in every moment anew,

In a wondrous manner,

Because 'He has it in His power and ability to create something from nothing etc.'•

Besides the wonders that exist in the concealment and hiding of the world and exile

(until - the aspect of 'He sets darkness as His hiding place')

,

that specifically through this it becomes "you will be missed".

And some of these wonders and miracles have already begun to be seen now in the year of "I will show you wonders"

(although we are still in exile)

,

and especially in the month of Adar,

and further - in the month of Nissan,

from the term miracle and miracles of miracles,

And the continuation thereof in the month of Iyar.

And with emphasis - standing now at the end of the month of Nissan,

which comes after the month of Adar,

and really close to the beginning of the month of Iyar: The month of Adar is generally connected with the miracle of Purim,

which is a miracle clothed in nature••".

And in the month of Adar it is "healthy⁷"

(strong"")

its mazal, which health is a blessing in nature.

The month of Nissan is connected with open miracles that are above nature.

And from this one comes to the month of Iyar - the acronym of Avraham, Yitzchak

Sefer HaSichos - Hisvaaduyos

Yaakov, Rachel,

the four legs of the Chariot

(revelation of G-dliness above the world)

,

and the acronym "Ani Hashem Rofecha"¹,

Then the blessing is drawn into the natural order of the world

(your Healer)

,

But in a manner that is above measurement and limitation, coming from "I am G‑d,"

That, being in a world and in exile where a state of deficiency exists

("He will visit your dwelling")

Which needs to come to healing - becomes "I am G‑d your Healer" in a manner that from the outset "I will not place upon you..." - the connection of both virtues: wonders within the concealment of nature and within miracles.

And in particular, since Shabbos is also the Sefirah of "Kingship in Severity,"

The revelation of Malka Meshicha (the King Messiah) from within the might of exile,

And Shabbat Parshat Shemini,

When we have the completion of "Shemini Shmoneh Shmina" - which is especially connected with Moshiach Tzidkeinu - the "Kinnor of Yemos HaMoshiach" is of "Shmoneh Nimim"⁸³-¹,

Because then there will be the revelation of Elokus that is above the world,

The redemption from the measures and limitations of the boundaries of the world,

And together with that, as it is drawn into the world

("Shemini Shmoneh")

.

Until then it brings directly the concept of the ninth and of the tenth "will be holy" - the completeness of the ten in the true and complete redemption

("upon the ten-stringed [instrument]"⁸⁵■'■׳/ "like the shape of ten strings"⁸⁶■׳

(that is above the harp of eight strings)

.

And with extra emphasis - because of the fact that

immediately at the beginning of the month of Iyar,

on the 2nd of Iyar,

is the birthday of the Rebbe Maharash,

And known is his instruction and giving of power in the matter of "from the outset over"¹ - when he is the sixth generation

(from the Baal Shem Tov^ strength doubled,

and from this one then comes to the seventh generation,

the eighth generation,

until our generation - the ninth generation

(three times three strength)

,

which becomes the close preparation - without any interruption - for the tenth shall be holy, in the true and complete redemption.

And in all this, each one receives more power from the hispashtus of Moshe⁵ • of our generation,

the K'K M'V'Ch Admo"r, Nesi Doreinu,

and especially since one has read today in his synagogue

[which is a triple house: of good deeds,

Torah,

and the main thing - prayer]

,

As in all synagogues in the diaspora, Jews come - the eighth time of Parshas Shemini,

So that it became "Shemini Shemonah Sheminah",

And from this house of prayer, the power and atmosphere extends beyond this house,

until the entire world,

also in a remote corner

(in physicality and spirituality)

in the world,

so that it becomes "My house shall be called a house of prayer for all nations"'

Together with "He who gathers the dispersed of Israel, I will yet gather others to him besides those already gathered." ,

- As this is being fulfilled in a similar manner in these times

(A year of miracles and a year of 'I will show you wonders')

-The 'Mekabetz Gidchei Yisrael' from that country without restrictions

(Not like it was before, that in order to leave from there one had to have a lineage

Parshas Shemini,

Mevorchim HaChodesh and Erev Rosh Chodesh Iyar

special and a special request)

,

And they come to Eretz Yisrael,

or without restrictions

(not like it was in previous times,

as known and publicized)

- that this is among the revelations that are above measurement and limitation that occur after the end of the exile.

And simply:

Every Jew,

men, women and even children,

has the responsibility to increase in his service to bring Moshiach Tzidkeinu in actual reality!

From this it is understood,

that it has no place that instead of oneself one should rely on others or place the work on others — rather this is the service of each and every one,

everyone must himself do his service "to serve his Master"

(because of which "I was created"/ and it is certain that he has for this the strengths

(since "I do not ask… except according to their power" as above)

.

And in what does the service consist - it is also simply: in increasing in Torah and Mitzvos,

in studying Torah - the revealed part of Torah and the inner part of Torah,

and in fulfilling the Mitzvos in a beautified manner,

including and especially in a matter that is time-dependent - keeping the custom

(as the Alter Rebbe writes in his Siddur)

to say

(and to learn)

Ethics of the Fathers

(Only Minchah prayer*)

On the Shabbosos between Pesach and Shavuos,

And on all Shabbosos of the summer⁸⁹.

And in addition to adding oneself in this – one must also influence others that they should add

[And especially if with him

(the mashpia)

alone there was previously lacking in the completeness of the fulfillment of his avodah,

He must add doubly to this in resourcefulness,

Including David influencing others in this! And in general, the work of spreading Torah and Judaism and spreading the wellsprings outward, which especially requires "I have come" — here the King Messiah.

And all this — from the anticipation and desire etc. strong for the redemption⁹⁰ — "I will await Him every day that He comes"⁹¹,

As it is said every day in prayer: "May our eyes see Your return to Zion in mercy,"

and

(on weekdays)

- "The sprout of David Your servant speedily cause to flourish."

And as discussed many times.

And may it be His will that all the good resolutions of Jews in every place where they are, to add in their service,

And especially the actual fulfillment of the resolutions - should already bring about its effect,

And immediately,

And bring the true and complete redemption through our righteous Moshiach,

And as in the days of your exodus from the land of Egypt, I will show you wonders,

And furthermore, the main point - immediately and forthwith, five.

Sefer HaSichos - 5751