English translation — משיחות ש״פ תזריע-מצורע, ו׳ אייר ה׳תגש״א

In continuation of what has been spoken about and emphasized more recently regarding the need for every single Jew to do everything in his power to bring our righteous Mashiach in actuality immediately and truly,

- since in these very days

(with the conclusion of the month of Nissan, that is, the year 'I will show him wonders' shall be)

,

,

"All the ends have passed!"

("End of days" and "End of the right"²)

literally truly,

And certainly, immediately and at once, our righteous Moshiach comes,

And each and every one points with his finger and says, "Behold, this is

(the King Moshiach)

please"/ that he has already come

(in the past tense)

in the moment before this moment -

One must explain the emphasis of the concept of the Redemption and the action of each and every Jew in bringing the Redemption in the matters of this holy Shabbos day: first and foremost - in the matters of Torah that are particularly relevant to this holy Shabbos - in the weekly Torah portion

(including also the portion that they begin reading in the Mincha prayer)

,

And likewise in Pirkei Avos of this holy week,

And also within the time - both

regarding the entirety of the month,

and regarding the days of the counting,

as follows.

In this week's parshah - Tazria-Metzora - the concept of redemption is greatly emphasized:

“Tazria” - “A woman who conceives and gives birth to a male” - as is known³ that birth

(“and gives birth”)

alludes to redemption

(as it is written* “Zion gave birth to her children”)

,

and the birth of a male alludes to the strength and power

(male)

of the true and complete redemption,

an eternal redemption after which there is no exile

("a new song" — masculine language)

by means of Moshiach Tzidkeinu,

that is,

that "she gave birth to a male" alludes to the "birth"

(revelation)

of the soul of Mashiach, which is from the most elevated level.

.

from the masculine realm""׳.

And more specifically: ״A woman when she conceives״ - refers to the entirety of the service of Knesset Yisrael

("woman")

In the time of exile which is compared to ״sowing""

("conceives"/ as it is said "and I will sow her for Me in the land"²',

"Those who come, Jacob will take root, etc.'-'; and through the sowing

Parshat Tazria-Metzora,

6th of Iyar

and 49

The "our deeds and our service for the entire duration of the exile"¹⁴ becomes

(immediately and quickly,

without any interruption)

the growth

("Israel will bud and blossom"⁵)

of the true and complete redemption through our righteous Mashiach after which there is no exile - "and she gave birth to a male child."

And "Metzora" - as it is brought in the Gemara⁵ "What is his name

(of Moshiach)

.

.

His name is Chivara of the house of Rabbi

(the leper of the house of Rebbi)

,

as it is said⁷: 'Indeed, our illnesses he bore, and our pains he carried, but we considered him stricken, smitten by God, and afflicted',

"What are his signs? He sits among the poor who suffer illnesses""׳,

Afflicted,

And he too is afflicted,

As it is written: "And he was wounded for our transgressions" and it is written: "He bore our sicknesses."

And more specifically - as the continuation of the verse: "This shall be the law of the leper on the day of his cleansing"²,

And so it is customary to call this portion "Parashas Tahara" - that "Metzora" is the name of Mashiach during the time of exile,

That although in himself he is utterly perfect,

As it is written: "Behold, my servant shall prosper, he shall be high and exalted and lofty exceedingly."

Nevertheless,

He himself suffers and feels pain of the sorrows and agonies of the exile; and "on the day of his cleansing"

(that the plague of tzaraat was healed from the leper)

refers to the standing and situation of Mashiach when he is revealed and redeems the Children of Israel with the true and complete redemption.

And one must understand²⁵:

The connection and relation of the parshiyot Tazria-Metzora¹⁰

(that in leap years they read both together)

- for at first glance,

the name "Tazria"

(which in itself is connected to birth,

as explicit in the verse "When a woman conceives and gives birth",

that when she "conceives" then comes the continuation of "and she gives birth")

indicates the redemption,

whereas the name "Metzora"

(which in itself is the opposite of purity,

and there is need for a special action to bring about the state and condition of "on the day of his purification"

indicates

(the pain and suffering of)

the exile,

and how can the two be united together?

And the main point: Regarding the continuation of the parshiot - Tazria

(and afterwards)

Metzora - superficially,

after that "When a woman conceives and gives birth to a male",

eternal redemption after which there is no exile,

Is there no longer a status and state of "Metzora" that is related to the concept of exile?

And likewise in each of the two portions individually - the name of the portion in relation to its content:

In the portion of "Tazria" - the name of the portion indicates the redemption

("When a woman conceives and gives birth")

,

And the continuation and main topic of the portion is the laws of negaim*² which alludes to the exile²⁷; and in the portion of "Metzora" -

"Unclean, unclean shall he call out, the first destruction and the second destruction")

.

And his purification alludes to the building of the Beis HaMikdash.

- See the Midrash Rabbah on our portion, chapter 17

(regarding plagues of houses)

: "

(And I will put a plague of tzaraat)

in a house of the land of your possession,

this is the Holy Temple.

.

And he shall demolish the house,

and this house they destroyed.

.

I might think forever, therefore the verse says 'and they shall take other stones',

as it is said

(Isaiah 28,

Therefore, thus said the L-rd G-d: Behold, I am laying in Zion a stone, a tested stone, a costly cornerstone, etc."

Sefer HaSichos - 5751

The name of the parshah

(as it is called in the Torah)

indicates the exile,

And the continuation of the portion is about the laws of the quickening of the metzorah.

("This shall be the law of the metzorah on the day of his purification")

that hints at the redemption.

And at first glance,

since the name of the portion expresses and emphasizes the content of the portion,

it would have been more appropriate that the portion that discusses the laws of negaim (skin afflictions)

(the matter of the exile)

be called by the name "Metzora",

And the portion that speaks about the laws of purity

(the matter of the Redemption)

should be called by the name "Tazria"?

And similarly regarding the name of Moshiach: since Moshiach is the Redeemer of Israel - why do they emphasize in his name

(that the name describes his essence and matter)

the matter of exile by calling him by the name "Metzora"?!

And it will be understood with the introduction of the explanation regarding the subject of the negaim:

On the verse "When a person has on the skin of his flesh, etc."

It is explained in Likkutei Torah that "Adam is a great level because he is the perfection of all."

.

This person, when his deeds are proper and he has rectified all matters.

.

It can still be that on the skin of his flesh, in its lower aspect, the evil and the waste have not been clarified from him, and signs manifest physically in his flesh.

.

And they are the negaim.

.

Because in spirituality, in the service of G‑d, he rectified through his actions and clarified the bad from the good in all things

(Clarification of the evil from the body and from the soul)

,

Only the dross at the end of his garments still has not been clarified; lash they were born in his flesh.

.

Only in externality.

And one must add the precise wording of the verse: "When a person has in the skin of his flesh etc. a leprous mark": "in the skin of his flesh" - not only is it not related

to the "essence"

(the essential self)

of the person and his sinews,

but it is not even related to the "flesh"

(and sinews)

of the person,

a thing that changes and is added to him through eating and drinking, which become blood and flesh like his flesh,

but rather to the 'skin' that surrounds

(externality and encompassing)

to the 'flesh'.

and 'in the skin of his flesh'

(the externality of the flesh)

Gufa - "When a person will have in the skin of his flesh",

that is,

that this is not a usual thing,

but a coincidence

("an incidental occurrence")

that is outside the ordinary.

And even then

(when "and it be in the skin of his flesh")

this is only "a plague of leprosy" - "plague" also from the term touch,

that is,

that the undesirable matter does not belong

(to him,

even not)

to his externality

("the skin of his flesh"/ but only touches him.

And furthermore, the main point - as added in Likkutei Torah" - "And also plagues are lofty matters,

that he is not called impure until the priest calls him impure,

and when he has not yet been called impure, the plagues are not included in impurity",

but on the contrary,

They are supernal lights",

except that they are a harsh judgment of holiness."

And it can be said,

that these two matters

[that the plagues are "only the waste at the end of his garments

(in the externality)

that has not yet been clarified",

And they are ״lofty matters.

.

supernal lights"

(seemingly opposite matters)

]

- depend on each other:

Since that “negaim” are actually “lofty matters

! 3)

See Likkutei Torah there

(from the words of the Ramban that the plagues are,

not in the natural way.

.

that they are not the common boils.

.

But they are miraculous works*

(see Likkutei Sichos vol. 22 p. 65 note 9)

.

Shabbos Parshas Tazria-Metzora,

6 Iyar

The sea.

.

Upper lights",

Therefore,

Even when there is planted of them an undesirable matter through the suckling of the externalities,

This is only external humility that touches

(a mere touch)

in the lower level

("at the end of his garments")

only.

Therefore,

also the correction for this

(purification of the metzora)

It

(not through an entirely new matter,

but)

through the revelation of the true essence of the negaim that they are "supernal lights" - as hinted in the verse "This shall be the law of the metzora on the day of his purification,"

that "his purification" is through "day",

which means light and revelation,

as it is written -- "And God called the light day",

that is,

The revelation of the upper lights

(their true essence)

of the plagues

(And through this the nourishment of the external forces is nullified until the opposite of purity, even in externality alone"-)

.

And the explanation of the matter":

The reason for the possibility of the nourishment of the external forces until the opposite of purity

(openly and externally)

What - "upper lights" of negaim

(in truth/ it is,

Because of the greatness of the level of the "upper lights" that cannot be clothed in "vessels".

And in the language of Kabbalah and Chassidut - "lights of Tohu" that are above clothing in "vessels of Tikkun",

from which derived

(after the shattering etc.)

all the undesirable matters.

And the aspect in the service of man:

The "supernal lights" that are not vested in "vessels" cause a movement of "ratzo" -

which is the term for the soul's pining,

"that the soul's light is utterly consumed and departs from the vessels.

.

The minimization of the vessels so that there is no aspect of spreading downward,

but rather to depart upward and be included in the light of G-d."

And from this can come the nourishment of the external forces - "because there is no drawing down of the aspect of return into the vessels and letters of holiness.

Then from the aspect of ratzo alone, the nourishment of the external forces can branch out,

As after enthusiasm in prayer, if one does not engage in Torah study, from the enthusiasm can be generated aspects of strict judgments, anger, and wrath,

And from this also branches out egotism and coarseness

And the advice for this - as our Rabbis of blessed memory said¹: "If your heart races, return to the One,"

That after the "ratzo", there must be "shov",

which is the matter of nullification,

until "complete nullification in reality."

.

(ש)

אין לו כח כלל להתפעל ברשפי אש בבחי׳ יש ודבר,

אלא הוא כאבן דומם.

.

כמו שאנו רואים בבוא העבד לפני המלך.

.

כשבא מקרוב מאד לעמוד לפני המלך אז לא נשאר בו כח ועוז.

.

Because it became nullified from its existence entirely.

.

And from the aspect of nullification.

.

The restitution will come to spread in vessels of various types specifically below",

And through this the supernal intention is fulfilled that the Holy One, blessed be He, desired to have a dwelling place specifically in the lower realms".

Thus,

That the action of the "return" after the "run",

It is,

that also the "supernal lights" that are above vestment in vessels

(the movement of ratzo)

will be drawn and revealed in "vessels"

(the movement of shov)

.

And in order that there can be a connection of the two movements of ratzo and shov,

ascent and drawing down,

Chessed and Gevurah,

Meaning the revelation of the aspect above both of them - the aspect of Tiferes,

whose root is in the aspect of Kesser

Sefer HaSichos - Hei'Chinasha

that is above the order of the chain of descent,

through which is made a connection of the two lines of Chessed and Gevurah■/ elevation and drawing down,

Ratzo v'Shov,

that also the 'upper lights' that are above vessels will be drawn down and revealed in 'vessels'⁴⁴.

And this is the matter of the purification of the metzora: "This shall be the law of the metzora on the day of his purification" - "the law of the metzora"

(and not "the purification of the metzora" and the like)

,

that his correction

(of the metzora)

.

.

through involvement in Torah.

.

Because the main aspect of engaging in Torah should be with self-nullification"⁴⁵,

And as it is written, "And may my soul be like dust⁴⁶ to all

(And through this)

open my heart to Your Torah",

that through the self-nullification like dust, one becomes a "vessel" for the Torah,

which is from a most elevated level that is above the order of the chain of descent - the level of Tiferes,

as our Sages said⁴⁷ "Tiferes is the giving of the Torah",

And therefore it has the power to connect the two movements of ratzo and shov,

so that also the supernal lights will be drawn and revealed in vessels,

And through this the possibility of external forces sucking is nullified until the opposite, the purity of leprous marks,

because the supernal lights

(their true essence of the leprous marks)

are drawn and revealed below.

And from this it is also understood regarding the entire concept of exile and redemption - the leprous marks of the metzora

(Exile)

and you shall purify yourselves

(Redemption)

:

Exile — which is the concealment and hiding of the Divine light,

as it is written "⁴ Our signs we have not seen, etc.,"

even to darkness,

and especially the twofold and manifold darkness of the end of the exile — from its source and origin

It is a most elevated matter⁴,

"Upper lights" that are above revelation in vessels,

And even to the level that is above revelation entirely

("we have not seen""⁵)

,

the level of "He makes darkness His hiding place"'⁵,

And because of the greatness of the level and the wonder of the lights that are above revelation,

it descended below into concealment and hiding and darkness literally,

From this come all the undesirable matters of the time of exile.

And since, in its root and source, it is a most elevated matter,

supernal lights that are above revelation,

therefore,

even after it descended below into concealment, hiding, and darkness in the simplest sense,

to matters that are the opposite of purity, etc.,

this is only in externality, the lowest level, and in a manner of mere touching.

And therefore,

Also the rectification that through "our deeds and Divine service throughout the time of the exile" is

(not through an entirely new matter,

but)

through the revelation of the true essence of the exile

[as also emphasized that the rectification is

(not through nullification of the exile,

but)

through transformation of the exile into redemption,

as is known⁵ that through

Parshas Tazria-Metzora,

6 Iyar

the drawing down and revelation of the Alef

(the Master of the World)

is transformed from "exile" to "redemption"■⁵]

- upper lights that are above revelation

("He made darkness His hiding place")

,

which,

through "our deeds and our service throughout the time of the exile" we bring it about that also the upper lights that are above revelation will be drawn down and revealed below⁵⁵

(And through this, the possibility of concealment and hiding etc. will be automatically nullified, to the point of purity even in the external alone)

.

And one could say,

that the advantage in "our deeds and our service throughout the time of the exile"

(that through this we bring it about that the upper lights are drawn down and revealed below)

It is from the aspect of self-nullification and self-sacrifice that is most felt

(and primarily)

during the time of exile,

And through the self-nullification and self-sacrifice of the aspect of the singular soul,

which is connected to and receives from the aspect of 'the Singular One' that transcends the entire order of descent,

there is created a union of the two movements of ratzo and shov,

that the upper lights are drawn and revealed in the vessels.

Based on this, the connection, relevance, and continuity of the portions Tazria-Metzora are understood

(Redemption and Exile)

,

The matter of the negaim (leprosy plagues) in the portion of Tazria,

and their purification in the portion of Metzora

(see above, sec. 3)

:

Since the redemption is

(not humble in itself,

but)

the revelation of the true essence of the exile

(like the purification of the leper through the revelation of their true essence of the afflictions)

- therefore,

after the general introduction

(to the two portions)

"When a woman conceives and gives birth to a male" which hints to the entirety of the service in the time of exile

("Tazria")

through which we come to the true and complete redemption after which there is no exile

(״And she gives birth to a male״)

- the details of the matters come in the sequence of the portions:

In the portion of Tazria

(Redemption)

It discusses the matter of the plagues (negaim)

(Exile)

- since the negaim are supernal lights

(therefore,

even after the descent below, this is only "in the skin of his flesh")

,

that they will be drawn and revealed below in the Geulah:

And in Parshas Metzora

(exile)

it discusses the purification of the negaim

(redemption)

- since the purification of the negaim is through the revelation of their true essence

(the true essence of exile)

,

that is,

that the content of redemption is the matter of "metzora" as a superior level⁵,

and in a manner that negates the possibility of the opposite

(because the upper lights are drawn down and revealed below)

,

Eternal redemption after which there is no exile

("And she gave birth to a male")

.

[And it should be added and explained also the connection and continuation to the Parsha that they begin to read in the Mincha of this Shabbos - Acharei-Kedoshim■׳':

Sefer HaSichos - Hisvaaduyos

Parshas Acharei - in which is stated the command and warning that there should not be "Ratzo" without "Shov"

(the consuming of the soul of "the two sons of Aaron when they approached before Hashem and died"⁵⁷)

,

but specifically ratzo v'shov,

physicality

(that in their essence they are in the movement of ratzo)

in bodies

(that in their essence they are in the movement of shov)

specifically

[and until eternal life of the future to come

(And regarding our generation - without any interruption in between"⁵)

,

specifically physical life,

and in a manner that the soul is nourished from the body²⁸^ that this is the matter of connection of ratzo v'shov,

that the upper lights are drawn down and revealed in vessels":

And this matter is brought about from a lofty level that is above both of them" - Parshat Kedoshim,

in which the command is stated

(and giving of power)

"You shall be holy, for I am holy,"

that when Bnei Yisrael are in this physical world

(for then the command of "You shall be holy" applies,

"be separated"/ they are in a state and situation of holiness

("You shall be holy")

,

up to the most sublime holiness of the Holy One, blessed be He,

as the Sages expounded: "Might it be like Me?"

Thank God that I am holy",

According to the explanation of Chassidus⁴ "can be like me" calmly,

That each and every Jew "can" be "like me"

(as it were)

,

the level of holiness of "I am holy"]

.

And it is emphasized even more in the name of Mashiach

(the Redeemer)

who is called by the name Metzora⁵ — "the Metzora of the house of Rebbi,"

that "he sits among the poor who suffer ailments,"

"afflicted,

"and he is also afflicted" — that Mashiach is found in the world in the time and place of exile,

and in a state of exile,

that he suffers the ailments of exile

[as the continuation of the Gemara⁵ says: "Rav said: 'If he is from the living, he is like our holy Rebbi,'"

"If Mashiach is from those living now" "certainly it is our holy Rebbe⁷",

Parshas Tazria-Metzora,

6 Iyar

that he suffers ailments and was a complete chassid"]

,

and awaits with impatience and with longing eyes* for the revelation

(from the concealment in the time and state of exile/ of King Mashiach who redeems Israel with the true and complete redemption after which there is no exile,

as per the ruling of the Rambam "a king will arise from the house of David etc.".

The above is also related to the second chapter of Avos

(which we study on this Shabbos Kodesh)

- whose beginning: "Rabbi says: Which is the straight path that a person should choose for himself? Whatever is a glory to its doer and is also glory to him from mankind":

And as an introduction, the precise points in this Mishnah - and among them³³:

(a)

"Which is the straight path" - after all, Scripture says in a full verse, "Straight are the ways of G‑d,"

(b)

"

(break for him)

"the man" — "Adam" specifically,

that "Adam is on a great level."

.

completeness of that which is not"

(as above p. 44/

(3)

The connection to the author of the maamar —“Rabbi says”— our holy Rebbe,

and not by his name

Chapter one,

And see Likkutei Levi-Tzvi on Maamarei Razal p. 106 that “all opinions are true and these and those are the words of the living G‑d”,

see there.

And we

(Chassidim)

We reply after them

(Regarding our Rebbes and Nesiim,

and in particular, the holy [Rebbe], our teacher and Rebbe, the Admor, our Nasi and uncle)

-Yosef is his name,

as it is said,

The Lord will once again stretch forth His hand to acquire and gather the dispersed of Israel etc.

Yitzchak is his name,

as it is said,

"Then our mouth will be filled with laughter."

("Rabbi Yehuda HaNasi",

as mentioned immediately in the following Mishnah/ but with the title "Rabbi".

And we can say the explanation of this - in continuation of what was said above regarding the revelation and coming of Moshiach:

Rabbi

(Rabbeinu HaKadosh)

- about whom it is said

(in his time)

If Mashiach is from those who are alive now, it would certainly be our holy Rebbe,

who suffers illnesses and was a complete chassid",

That is, he was "a complete chassid",

that he completed his service³⁴,

nevertheless he suffered illnesses,

the illnesses of exile,

like Mashiach

(whose name is "Chivara d'Bei Rebbe",

"The leper of the house of my teacher"/ that even though he is at the peak of perfection,

he suffers and feels pain from the maladies of the exile

(as above, sec. 62)

.

And the content of his statement - "Rabbi says: Which is the straight path that a person should choose?"

"The person" - refers to "this person"

(that he is on a great level.

.

the completion of all")

when his deeds are prepared and he rectified all things.

.

Only the waste at the end of his garments has not yet been clarified, etc." from the aspect of the humility of the exile - like my teacher; and in our generation - the last generation of the exile,

the footsteps of Mashiach,

that already all matters of service that needed to be done during the time of exile have been finished and completed - one could say that all of Israel are at this level.

And the question is: since already have been completed "our deeds and our service for the entire duration of the exile" - what is the "straight path"

(the easiest and fastest of all paths of Torah)

man should break himself

(the Jewish people as a whole)

that he completed the matters of avodah in order to bring about the revelation and coming of Moshiach"?

Sefer HaSichos - 5751

And the answer to this - "All that is a glory to its doers and a glory to him from man":

״Tiferes״ - refers to the Torah

("Tiferes is the Giving of the Torah")

,

that from the greatness of its virtue it has the power to unite the two movements of ratzo

(approach and attachment to the Holy One, blessed be He,

"a crown to those who perform it")

and shuv

(drawing downward,

"a crown to Him from man"/ that the upper lights will be drawn down and revealed in vessels

(as above, section 46)

,

that through this the true essence of the exile is revealed

(supernal lights)

,

in a manner that nullifies the simple aspect of exile,

a redemption after which there is no exile

(as above, secs. 7-8)

.

And we must add in explanation of the reason that the Torah

(Tiferes)

It is a "straight path" to the revelation and bringing of Moshiach - according to the known that in Moshiach Tzidkeinu there are two matters: king

(the King Moshiach)

and Rav

(who will teach Torah to all the people)

,

and the difference between them,

that the matter of the "malad" that is in Moshiach indicates the influence in a comprehensive manner that is done through the nullification of accepting the yoke of his kingship,

and the concept of the “Rav” in Moshiach indicates the influence in an inner manner that is effected through the study of Torah, until it is considered “as if he gave birth to him”⁷⁶,

and it can be said,

that the combination of both

(King and Rav,

encompassing and inner)

together indicates that even the supernal lights that are above being vested in vessels

(although only in an encompassing manner)

are drawn down and revealed in vessels

(In an internal manner / through the power of Torah)

("Tiferes")

.

And this should also be connected with the content of the time - the month of Iyar:

The month of Iyar is the second month,

in which the service is performed from below upward - after the precedent revelation from above downward in the month of Nissan,

in which "miracles were performed for Israel"⁷⁷,

until

to "miracles of miracles"⁷,

that "the King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them"⁷⁷,

"month of redemption","

up to redemption from all matters of constraint and limitation.

And it can be said,

that in the sequence of the months

(Nissan and Iyar)

the connection and relevance and bond between them is emphasized - that the lofty revelations

(supernal lights)

of the month of Nissan are drawn and revealed within

(in vessels)

through the service of man from below upward.

And the power to connect them together is from the aspect of the most sublime level that is above both - as emphasized in the sefirah of the 2nd of Iyar

(the first day of the individual days of the month of Iyar,

after Rosh Chodesh which includes all the days of the month)

- "The glory of Shabbat, the splendor of T.Y.,"

through which the two movements of ratzo are connected

(upper lights)

and shov

(in vessels)

.

And since the sublime revelations of the month of Nissan,

"month of redemption,"

are drawn and revealed below through man's service - the possibility of exile is nullified,

for an eternal redemption comes, after which there is no exile.

Moreover:

"Iyar" is an acronym for Abraham, Isaac, Jacob, Rachel,

the four legs of the Chariot⁷.

And the concept is - that the three Patriarchs

(corresponding to the three legs of the Chariot)

,

Chesed

Shabbos Parshas Tazria-Metzora,

6th of Iyar

Gevurah and Tiferet,

they are aspects of the lights,

and Rachel

(the fourth leg through which the completeness of the Chariot is achieved)

,

the aspect of Malchus

(Knesset Yisrael)

,

it is the aspect of the vessels⁴⁰.

And it could be said that their joining together

(the acronym of "Iyar")

indicates the drawing down and revelation of the lights

(also the higher lights)

in vessels.

And we must add,

that "Rachel" indicates the elevation of "our deeds and service throughout the time of the exile" to bring the redemption - as stated* "Rachel weeps for her children, etc., because he is no more,"

"he is no more" specifically

(and not "they are no more")

,

since "the line of the Holy One, blessed be He, is concealed in exile"

("he is no more")

"above and beyond"⁵,

And through the activity of Rachel

(our deeds and our service of the Congregation of Israel)

during the time of exile

("she weeps etc. because he is not")

the redemption comes

(as the continuation of the verse* "there is reward for your work etc. and children shall return to their border")

,

And the upper lights that were in a state of ascent to the highest heights

(the true essence of the exile)

are drawn down and revealed below,

and through this the possibility of the nourishment of the external forces is nullified

("like a sheep before its shearers is silent"⁴²)

and even to the opposite, the purity of the time of exile

(the matter of negaim)

- for on the contrary,

so that a redemption comes after which there is no exile.

And we must add and connect this also with the special day of the Counting of the Omer - Malchut shebeTiferet:

And to preface - that in the Counting of the Omer

(from Chesed shebeChesed to Malchut shebeMalchut)

are included all

matters of service

("our deeds and service")

,

These concern the soul of man - "to rectify our souls, spirits, and essences etc., and to purify and sanctify us",

and these concern the entirety of the world - "abundant influence will be drawn forth in all the worlds",

through which comes the true and complete redemption after which there is no exile - "The Merciful One, may He restore to us the service of the Holy Temple to its place, speedily in our days, Amen Selah."

And an additional advantage in the fixed calendar of this year - that the first day of Passover falls on Shabbat,

and the beginning of the counting is "from the morrow of the Sabbath""" also literally,

(in addition to the interpretation of our Sages that its meaning is "from the morrow of the festival")

,

that then the Sabbaths are complete like the days of Genesis,

that begin on Sunday and end on Shabbat²" - since the conclusion of every week in "Malchus"

(Malchus that is in Chessed,

Malchus that is in Gevurah,

Malchus that is in Tiferes etc.)

it is on the day of praise that is connected with the Redemption,

"a day that is entirely Shabbat and rest for life everlasting"⁴⁴,

the matter of the Redemption is most emphasized in "Malchus" - the kingdom of the House of David in its strength and perfection through King Moshiach,

that through it the kingship of the Holy One, blessed be He, will be revealed in the entire world,

as it is written "And the kingship shall be Hashem's"⁴⁵,

"And Hashem shall be King over all the earth"⁴⁶.

And the concept in this:

My King

(in relation to redemption)

- King Mashiach - indicates the strength and force of the concept of redemption without consideration of obstacles and delays

Sefer HaSichos - 5751

In the sea,

And in the language of our Sages of blessed memory*: "The King said, uproot the mountain,"

that even "mountain"

("awe")

,

the force of the opponent,

is uprooted

(from its place to another place)

by the king.

And deeper still: since the vitality and reality of all citizens of the state and all affairs of the state depend on the king,

it is understood,

that in truth there is no reality of an opponent to the kingdom,

since all the existence of the "opponent"

(as it appears externally)

depends on the king.

And so too regarding the redemption - the matter of the kingdom

(King Moshiach)

emphasizes that in truth the world is not

(exile)

can be opposed to the redemption,

since the entire existence of the world depends on the matter of redemption

(Kingship)

,

as it is stated in the Gemara¹⁵ "The world was only created.

.

to Moshiach״”,

and therefore,

the ה״contrast" of the world

(exile)

to the redemption is only an external matter,

and its nullification is through the revelation of the true essence of the world - malchus״".

and in the revelation of the malchus

(The kingship of the Holy One, blessed be He, through King Moshiach)

There are several modes and ways - Malchus as it is in the seven sefirot: Malchus in Chessed,

Malchus in Gevurah,

Malchus in Tiferes,

Malchus in Netzach,

Malchus in Hod,

Malchus in Yesod,

and Malchus in Malchus.

And according to the statement of the Rebbe that the 'direct path' to the revelation and coming of Moshiach is 'Tiferes'.

(as above, se'if 9/ it is understood the greatness of the elevation in 'Malchus' of the week

(and Shabbos)

this - Malchus within Tiferes.

And furthermore and mainly - that there is no need to wait for the continuation of the Shabbasos of Sefiras HaOmer,

since that through Malchus within Tiferes

("direct path",

the middle bar that passes through from one end to the other,

From the highest levels and degrees to the end of all levels'/ are drawn and revealed also the details of the matters of the kingdom that are below": Kingship in Netzach – victory of the king

(On the matters of the world that conceal in their externality/ Kingship in Hod – beauty of the king,

"Your eyes shall behold the king in his beauty"'■״¹,

Kingship in Yesod – reinforcement of the kingdom in a fundamental and eternal manner,

And Kingship in Malchut – the revelation of "Your kingdom⁴"', the kingdom of all worlds"⁵"'

("Your kingdom" specifically – the kingdom of the Ein Sof before the tzimtzum*"'

(which is connected with Keter and the innerness of Keter,

"The Supreme Crown is the Crown of Kingship"⁷•'/ which is drawn and revealed and becom-

Parshas Tazria-Metzora,

6th of Iyar

and 50

that "Kingship over all worlds",

"Kingship" specifically,

that there is no comparison in "government" against their will,

since "[His] kingship is by will"⁵² they accepted⁵³⁵⁴)

.

And the explanation of the "straight path" for the revelation and coming of Moshiach through "Malchus shebeTiferes" — regarding actual deed:

And as an introduction — since Moshiach Tzidkeinu is about to come immediately and at once,

but has not yet come in actuality,

therefore the final effort is required

("the end of his garments")

of each and every Jew to bring Moshiach,

the action must be

(not through kingship in its purity,

the essence of King Mashiach himself,

but)

through "kingship within splendor,"

that is,

the essence of the Mashiach

(kingship)

as it is in his aspect

(Tiferes/ as mentioned above

(S'T)

that through the Torah

(the concept of Moshiach as a "Rabbi")

the supernal lights of the Redemption are drawn down and revealed

(the concept of Moshiach as a "king")

in an inner manner.

And simply: "Tiferes" - it is the matter of Torah study,

And "Malchus shebeTiferes" - it is the study of Torah regarding the matters of King Moshiach and the matters of the Redemption that are explained in numerous places⁵⁵,

- in the Written Torah

(and particularly "in the words of the Prophets.

.

that all the books are filled with this matter"⁵⁶)

and in the Oral Torah,

in the Gemara

(and particularly in tractate Sanhedrin and at the end of tractate Sotah⁵⁷")

And in the Midrashim,

and also - and especially - in the inner dimension of the Torah,

starting from the Zohar

(that "with this composition of yours, which is the Zohar, etc., they will go out from exile with mercy"⁵⁸)

,

and particularly in the teachings of Chassidus

(that through the spreading of the wellsprings outward, 'Ati Mar d'Malka Meshicha' / in the teachings of our Rebbes and leaders,

and particularly in the teachings

(maamarim and Likkutei Sichos)

of the leader of our generation - a source and example and preparation for the study of the Torah of Mashiach,

"A new Torah from Me shall go forth"⁵",

that he will teach to the entire nation the inner dimension of the Torah

(the reasons of the Torah)

,

the knowledge of G-dliness

("Know the G-d of your father""")

,

as per the ruling of the Rambam⁶⁰ that at that time.

.

Israel will be great sages and know hidden matters and grasp knowledge of their Creator etc. -

And the addition in Torah study regarding matters of Moshiach and the Redemption

("Malchus sheb'Tiferes")

It is the 'straight path' to bring about the revelation and coming of Moshiach and the Redemption in actual reality.

And regarding the concept of 'I came for action' - and certainly they will arouse and publicize in every place and location:

In order to effect the revelation and coming of Moshiach immediately and at once - upon every single Jew

(the men - whether tent dwellers

(Yissachar)

and the businessmen

(Zevulun/ and also the women and children,

each one according to their measure)

to increase in Torah study

(especially)

in matters of Mashiach and Redemption.

And how good - that the study will be

(in a group of ten)

in a group of ten,

because,

in addition to the virtue that “ten who sit and engage in Torah, the Shechinah rests”

that the signs of the Redemption are at the end

(conclusion and end)

Masechet Totah that is connected with the exile.

Sefer HaSichos - 5751

"among them","•",

there is a special virtue when one studies matters of Mashiach and the redemption in public regarding the arousal and joy in the feeling of the heart,

that through this the longing and anticipation for the coming of Mashiach grows and increases.

And further and mainly as simple - to increase in the fulfillment of mitzvos with beautification,

and especially in the beautification of the mitzvah of charity

(the inclusive of all mitzvos")

that "brings closer the redemption"■".

And it is worthwhile and proper to connect the increase in charity with the increase in Torah in the matters of Mashiach and the redemption - through this that the increase in charity is from a desire to bring closer and hasten the redemption,

since this intention itself is part of the study of Torah in matters of redemption - the study

(in thought - from time to time)

of the statement of our Sages "Great is charity that brings close the redemption"".

And may it be His will that the resolution in the above shall hasten and speed up and bring immediately and at once the purpose and intent - the revelation and coming of the Mashiach in actuality,

Immediately and at once, literally.

And simply - that on the holy Shabbat of the portion "When a woman conceives and gives birth to a male,"

"This shall be the law of

the leper on the day of his purification"

(Before the reading of the Torah and all the more so before the study of Pirkei Avot at Minchah/ will be the birth and revelation of our righteous Moshiach

("Chivara d'Bei Rabi" as it is "on the day of his purification")

- that we merit to hear the proclamation

(throughout the entire world and in every order of the chain of descent)

that behold this

(Pointing with his finger and saying, 'This')

Moshiach is coming"

And behold this is the Rebbe, my master, father-in-law, the Nasi of our generation, comes

(Since "Awake and sing, you who dwell in the dust""' ,

And the righteous arise to life immediately•"/

And all our Rabbis, our leaders,

And all the righteous and leaders of Israel,

And together with all of Bnei Yisrael,

"With our young and our elderly, etc., with our sons and our daughters"⁵,

"Yet I will gather to him his gathered ones"•,

"From Assyria and from Egypt, and from the islands of the sea"⁶² - they come "with the clouds of heaven"•,

To our holy land,

To Jerusalem, the holy city,

To the Holy Temple

(As it is said, "My house shall be called a house of prayer for all nations"⁵ / and to the Holy of Holies - as it is written in the portion that is read immediately at Minchah: "With this shall Aharon come into the Holy"•,

Entry of the High Priest on Yom Kippur into the Holy of Holies¹

And in the future - not only Aaron,

but also every Jew who will be on the level of the High Priest

("a kingdom of priests",

great priests¹"/ and not only on Yom Kippur,

but also "at any hour that he wishes to enter"".

Shabbat Parshat Tazria-Metzora,

6 Iyar 503

And moreover, this is the main point - that all this is done in actual reality,

below ten handbreadths,

so that we can give thanks and bless on the birth and revelation of Mashiach: "Shehecheyanu•■'■! and sustained us

and brought us⁶⁶־'■׳ to this time".

The joy felt in the heart - specifically about something that exists in actuality now.

Sefer HaSichos - 5751