English translation — משיחות ש״פ אחרי־קדושים, י״ג אייר ה׳תנש״א

This is connected with what we have been discussing recently about the true and complete redemption,

which we await every day and hope that it will come every day - as the ruling in Halacha that if one makes a vow not to drink wine on the day that Moshiach comes, he may never drink wine¹ - immediately and directly,

and regarding the actions that every Jew must do to bring the Redemption - it is appropriate to stop and explain the essence of the Redemption,

which makes it easier to understand what the work required to bring the Redemption must consist of,

and how to prepare oneself for the state of Redemption.

The content of every thing is expressed in its name.

Similarly regarding the Redemption - one can gain a concept of its content by contemplating the meaning of its name - "Redemption".

The concept of Redemption is expressed in the Torah with various expressions.

Starting from the four expressions of Redemption⁴

In the verses: "I will take out,

and I will deliver,

and I will redeem,

and I will take,"

and the fifth expression — "and I will bring"⁶.

What though all these expressions have the general content of going out of exile,

there is an advantage in the expression "geulah": and it can be said that because of the advantage,

(every redemption,

and especially -)

the true and complete redemption is called

(in the mouth of all Israel)

by the name "Geulah"⁷

(simply)

"

[Specifically the final redemption is the true and complete redemption

(with a definite heh, because the word

(Geulah)

It expresses the content of the true and complete Geulah.

In the word "Geulah" one sees a wonder: "Geulah" is the same letters as "Golah".

(Galut)

Only with an addition of an Aleph!

As it is written in the Midrashim that in this

And see Sefer HaLikutim-Da"Ch, tz"tz, entry Geulah, sec. 3.

and second>.

And see also in Chayei Sarah and Va'eira 6,

Shabbos Parshas Acharei-Kedoshim,

13 Iyar

word "exile"

("and exile upon her head"•׳)

its interpretation is two interpretations: "two Amoraim,"

One said 'Golah'

(language of exile)

and one said 'Geulah'.

And the explanation of this is known,

that 'the addition of the aleph, through which from the level of Golah becomes the level of Geulah,' refers to the aleph of 'Alufo shel Olam' (the Master of the Universe),

and that through the work of a Jew in exile to 'insert'

(continue and reveal)

the aleph of the Master of the Universe into exile,

Becomes from "golah"-"geulah".

And superficially it is not understood: Geulah is exactly the opposite of Galus.

So how can it be that

(the word)

geulah includes within itself the word ״golah״

(Galusx and moreover: Geulah consists

(and is made up)

specifically from

(the word)

exile,

until most of the letters of "Geula" are actually "Gola"⁵,

and the addition consists only of the single letter Aleph; without I the acronym⁴'

(from Geula)

remains the Gimel of "Gola"?!

And it can be said the explanation on this:

Redemption is not the meaning,

that by leaving exile one abandons the

life,

the actions in the world that were

(previously)

in exile.

On the contrary: Redemption means,

that the entity that was previously enslaved in exile becomes

(Not nullified, G‑d forbid,

rather)

redeemed.

And the essence and completeness of the true and complete Redemption is that,

that everything is redeemed.

No matters remain "lost" in exile, G‑d forbid,

Not a thing will be left in exile.

Even the "rejected" and "lost"

(And they are thus called Toras Emes⁵')

- they will be redeemed.

The redemption will be a true and complete redemption in quantity and quality of all of them,

from the general principle among them to the particular of the particular among them: each one and all ones - "with our youths and with our elders etc., with our sons and with our daughters"⁴',

and their portion in the world - "their silver and their gold with them"⁹',

with all their actions and achievements of [the] exile.

The redemption will liberate each person and all people

(and the nations of the world)

And all matters of the world,

And each one in particular, with all his matters.

All

(obligatory)

Matters of exile remain as before,

But their exile-status is nullified: the concealment and hiding that covers their true and inner essence is nullified,

And the enslavement to the ways of nature and materiality of the world that results from it.

Sefer HaSichos - 5751

And as the Rambam rules¹⁰: 'Let it not enter your mind that in the days of Moshiach anything from the normal course of the world will be nullified, or that there will be any innovation in the work of creation,'

Rather, the world will follow its natural course.

.

Our Sages said²: 'The only difference between this world and the days of Moshiach is the subjugation to foreign kingdoms,'

The mission at that time will be - that 'they will all return to the true religion'²²,

"And he will rectify

(Moshiach)

the entire world to serve Hashem together, as it is stated²: 'For then I will transform the peoples to a pure language, that they all call upon the Name of Hashem and serve Him with one accord'²⁴.

Accordingly, it is understandable why the word "geulah" (redemption) includes the word "golah" (exile),

But - with an addition of the letter aleph: the geulah does not nullify

(the avodah in)

galus,

On the contrary: the geulah consists of elevating

(the life in)

"golah"

(through resolving all matters of galus)

and from this itself make 'Geulah' - through the fact that one reveals in all matters of 'Golah' the aleph of the Master of the Universe - one removes the concealment and hiding in the matters of exile that cover their true existence and purpose,

one reveals the Master of the Universe in this - the purpose of all matters of exile for which the Creator created them - so that from 'Golah' becomes 'Geulah'.

Geulah is the revelation of the aleph

(of the Master of the Universe)

in 'Golah' - the revelation of the truth and inner essence of all matters of exile,

and all actions in the time of exile; the revelation of G-dliness in all matters of the world - as this reveals "His glory" of the Holy One, blessed be He,

(as "everything that the Holy One, blessed be He, created in His world, He created only for His glory"²⁵)

- of the Master of the Universe.

The above is an explanation of how 'Geulah' includes within itself 'Golah',

because the intention is that redemption should elevate

(also)

the exile.

But we need an explanation: why is this

(the elevation of Golah)

such a fundamental matter in Geulah,

Until that in this consists its name "Geulah"

(Goleh Basom Aleph^ and a name indicates the essence of the thing²?

Moreover: the occurrence of Geulah consists not only in the elevation of the matters of exile and the matters of the world,

but in the Geulah

(in the second period - after the first period regarding which the aforementioned Rambam speaks*²)

new things will take place,

very new matters in a change of the custom of the world

(until the essential and foundational matter of Techiyas HaMeisim²⁷,

What is a novelty in Maaseh Bereishis?)

.

Is it possible that the entire state in the Future to Come

(or that which is above the world and exile - in the second period)

is called by a general name: ״Geulah״ -"Golah" with the addition of an Aleph?!

Parshas Acharei-Kedoshim,

13 Iyar

Is therefore understood,

that the entirety of Geulah - including the lofty matters within it - is connected with the work of inserting the aleph of the Master of the Universe into 'Golah'.

until this also makes the Geulah

(just as the word 'Geulah' is composed of the letters 'Golah' with the addition of an aleph, and all matters of Geulah are drawn down and elevate the 'Golah',

as follows.

The explanation of this will be understood according to the first mishnah in today's chapter,

the third chapter of Pirkei Avos: 'Look at three things and you will not come to sin,'

and then the mishnah continues to list the 'three things' - 'From where you came,

and where you are going, and before Whom you are destined to give a judgment and accounting, etc.'

The question arises - why the number: what difference does the number make that there are 'three things'? And even if the number matters,

why does the mishnah need to specify it,

everyone can count for themselves in the continuation of the mishnah that three things are listed?

And one can say one of the explanations in this:

The words of the mishnah 'Look at three things'

[for the language of the mishnah is 'a brief statement encompassing many matters'²]

does not mean only the three things that are listed later in the mishnah,

But also the matter of "שלשה דברים" in general: The Mishnah states a directive: "הסתכל בשלשה דברים" - a person must contemplate

(a contemplation

with depth)

In "שלשה דברים",

And through this "אין אתה בא לידי עבירה":

One might think that with him there need be only two matters: himself and the Almighty, so to speak, whom he serves,

"אני נבראתי לשמש את קוני""-.

The Mishnah says - "הסתכל בשלשה דברים": a person must look

(looking)

and seeing

(that there are)

"Shlosha Devarim": in addition to his existence

("Ani")

and the existence of the Above

("Konei")

Keviyachol - there is a third thing: the existence of the world which the Above created,

And through which a Jew serves his Creator².

The purpose of the creation of the world and of the descent of the soul below into a physical body in this lower world, than which there is no lower, is - to fulfill the intent of "The Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms",

That a Jew, through his service, should refine and purify his body and animal soul, and the physicality and materiality of the world,

And make from all of it a dwelling place for the Most High.

Which he accomplishes through his

Sefer HaSichos - 5751

Service in the body below in the fulfillment of Torah and mitzvos,

and

(most)

mitzvos are clothed in physical things⁵? And through fulfilling a mitzvah with a physical object, one clarifies and refines the physical object and makes it a vessel for G-dliness.

As through the mitzvah of tzedakah

[which 'is equivalent to all the mitzvos'⁵⁶,

'the main thing is the practical mitzvos and it surpasses them all'⁵⁷]

- that a Jew takes 'from the labor of his hands',

from the physical money that he earned,

and 'gives his life's vitality to G-d'⁵⁷.

And so it is with all mitzvos.

And the third matter

("Look at three things")

to make a dwelling place in the lower worlds - is

(not a separate matter,

but on the contrary: this is)

relevant to the completeness of the two

(so to speak)

: the Almighty and the person who serves Him,

for "the Holy One, blessed be He, desired to have a dwelling place in the lower realms,"

and "this is the whole of man and the purpose of his creation and descent into this world – to make a dwelling place for the One Above in the lower realms"⁵.

And to such an extent does this pertain to the person

(he should "contemplate three things")

– that because of this the descent of his soul below was caused by the Holy One, blessed be He: not considering the greatness of the elevation of the soul above,

"Soul"⁵ "You placed within me is pure"⁴ where there is no place for the opposite of purity,

the Almighty sent her down,

You⁵ created,

You formed,

You breathed into me\",

Even in the physical world of Asiyah,

where there is

"the life and the good"'⁴,

and also the second path of the contrary of purity

(until the soul must arrive there for protection,

“And You*⁵ guard it within me”⁴⁵)

- in order to carry out the intention of making a dwelling place in the lower worlds.

At first glance: the descent of the soul into the body is contrary to the regular conduct of the Holy One, blessed be He,

for He is the source and purpose of goodness and kindness,

and it is the nature of the good to do good⁴⁵,

and from the aspect of kindness and goodness, there should always have been ascents,

and here, the Supreme One takes a soul and brings it down below,

a “great descent and a state of actual exile”⁴⁴,

"From a high roof to a deep pit"⁴⁵!

Thus the greatness of the elevation is understandable

(and the kindness)

of the service of making a dwelling in the lower worlds,

that because of this it is worthwhile to send the soul down below,

not for the soul itself

("For the soul itself needs no rectification whatsoever"⁴⁶/ but only to rectify the body and the animal soul and its portion in the world,

in order to make a dwelling in the lower worlds.

Because through the descent and work of the soul below to make a dwelling place in the lower worlds,

an even higher matter is accomplished than the work of the soul itself above - the revelation of His very Essence⁴⁷ in the lower worlds.

Parshas Acharei-Kedoshim,

13 Iyar

until this elevation is drawn down and accomplished also in the soul

(that descended below)

,

so that in addition to what the soul reaches a higher level,

(that is above the place from which it descended)

,

The revelation of the essence of the soul,

the soul also gains a connection to the revelation of His Essence, blessed be He, which is opened through

(the work of the soul below in making)

the dwelling in the lower realms?

Based on this, the teaching of the Mishna "Look at three things" is understood: not looking at the greatness of the elevation of the soul of a Jew,

"a portion of G-d from above literally",

The required service must consist of this,

that in addition to that which he makes of himself a "dwelling" for the Supreme One by revealing his soul in his physical body

(the elevation of the soul that emerges through this)

-he should also be "look at three things,"

and make a dwelling for Him, blessed be He, in the lower realms of the world,

so that the world itself becomes a dwelling for the Supreme One.

And through this, the person himself also attains his perfection

(because "this is the entire man and the purpose of his creation is for Him")

,

And although this is for it a descent

(in the external aspect and)

temporarily,

specifically through this, the elevation comes about in it itself - that 'you will not come to sin': through its work of making a dwelling place in the lower worlds

(Look at three things/ is 'you will not come to sin',

not even to 'the hand of',

the possibility to commit a sin.

According to the above, one will also understand the concept of "Geulah" — the letters of "Golah" with the addition of an Aleph:

Geulah is

(does not nullify "Golah",

but rather is)

includes within itself "Golah",

And on the contrary: it elevates Golah by inserting and revealing within it the Alufo shel Olam (Master of the World) — because the intent is to make a dwelling place for Him, blessed be He, in the lower worlds,

including as the lower worlds are in exile,

To reveal the Master of the Universe in the lower worlds as they stand in exile.

And on the contrary: in this consists the content and essence of Geulah

[including the matters of Geulah that are above world and exile,

the change in the conduct of the world,

such as the resurrection of the dead³⁹-]

-"the revelation of the light of the Ein Sof, blessed be He, in this physical world"⁵¹,

until it becomes a dwelling place for Him, blessed be He, in the lower worlds,

for His very Essence⁵².

And therefore the matter of Geulah depends on 'our deeds and service throughout the duration of the exile'⁵¹

(Golah/ the work of inserting the aleph

(Master of the Universe)

into Golah,

until then, through this, Geulah is formed

[most of the letters and the acronym of Geulah is - 'Golah',

as mentioned above section 62]

.

That is: in addition to this, when the

(a great ascent from the)

Redemption comes through the descent into exile

[regarding the revelation of the intensity of light

0 and 5

Sefer HaSichos - 5751

the soul through its descent below]

,

Redemption is opened from "exile"

(at the end of alef)

etzemah - the dwelling for His essence is opened in the lowest [worlds] themselves

[Similar to the elevation that is opened in the soul through the dwelling in the lowest!⁵.

* * *

The above matter is further emphasized in the present time of the year:

(a)

The days of the Counting,

and in them themselves

(0 The fourth Shabbos of the "seven complete Shabbasos"⁵⁵ - Malchus shebi'Netzach,

(c)

The weekly Torah portion - Acharei-Kedoshim,

And the portion that one begins reading in the Minchah prayer - Parshas Emor,

(d)

the 13th of Iyar.

The service of Sefiras HaOmer - the clarification of the seven midos

(from the nefesh habehamis)

,

the main service in this time

(the time of exile)

*⁵ - consists of this,

that in addition to "v'amahair

v'etkadesh bikdusha shel ma'alah"⁵⁷ - through this there is also opened in the world and in all the worlds: "and through this abundant influence will be drawn into all the worlds"⁵⁷.

And through this⁵⁸ comes

(more)

in the soul of the person who serves (God),

as one draws down in prayer

(after "He will cause great abundance to flow in all the worlds")

: "and to rectify our souls, our spirits, and our neshamas from all dross and blemish, and to purify us and sanctify us with Your supernal holiness" - in the manner of "You do not come to commit a transgression"

(rectification and ascent of man)

and the service in the world.

And through the service of Sefiras HaOmer - inserting the alef into 'golah',

Through the clarification of the seven middos - one brings the Geulah,

And 'He will restore the service of the Beis HaMikdash to its place speedily in our days, Amen Selah'

(as we say in the 'HaRachaman' [paragraph] right after the blessing⁵)

.

In the days of Sefirah themselves - which are generally divided into 'seven complete weeks'

[And particularly in this year,

when we began counting 'from the morrow of the Shabbos'⁵⁵ literally]

It is further emphasized in the fourth Shabbos,

When one concludes the counting of the attribute of Netzach,

To its perfection - Malchus within Netzach

[After the conclusion of the attribute of Chessed until Malchus within Chessed,

the attribute of Gevurah

Parshas Acharei-Kedoshim,

13 Iyar

Vov 5

up to malchus in gevurah and the attribute of tiferes up to malchus in tiferes]

- the victory over the

(concealment and hiding of)

exile,

up to netzach in netzach,

and hod in netzach - the beauty in the victory,

and yesod in netzach - the foundation and permanence of the victory,

up to malchus in netzach - the victory of Malka Meshicha in the true and complete redemption.

The beginning of parshas Acharei discusses the service of Aaron the High Priest in the Holy of Holies - 'With this Aaron shall come into the Holy, etc.'

A source and example for the state of Geulah is - the High Priest in the Holy of Holies: the Holy of Holies is the holiest place in the world.

A place where G-dliness shone openly

(without concealments and hiding)

.

Yet it was a physical place in this world,

and the High Priest entered there as a soul in a body

[not as it was with Nadav and Avihu,

a running without return*]

.

A similar aspect was in every priest,

which together with the fact that 'the priests were separated.'

.

as it is said: 'And Aaron was separated to sanctify him as holy of holies.'

(above the world/ he performed his service specifically as a soul in a body in the world,

A world where there is a place contrary to purity - and specifically there he fulfills the command

(At the beginning of Parshat Emor)

"Speak to the priests, the sons of Aaron, and say to them: For a [dead] person he shall not become impure among his people."

And the completeness of purity will be in the true and complete redemption

[And a preparation for this also exists in the time of exile,

that kohanim are careful about

matters of impurity,

and it can be said that this is also a preparation for the completeness of purity in the future"

including through that which "Say etc. and you shall say" - "to warn adults about minors"]

.

and adds to the warning

(to warn)

from the opposite of purity,

a kohen had to perform his service in the Beis HaMikdash

(holiness)

wearing the priestly garments,

which were 'for glory and splendor'⁵

(perfection in physicality)

.

And upon this, we need to explain,

why a priest who served 'lacking garments' - his service is invalid,

'When their garments are on them, their priesthood is on them;

if their garments are not on them, their priesthood is not on them'⁷ - although the purpose of the priestly garments was

(primarily)

'for glory and splendor'

(which apparently is not so essential to the actual service)

? Rather, the completeness of the service in the Mishkan consists of this: that it should be with ultimate perfection and beauty 'for glory and splendor',

also in simple physicality - in the finest and most honorable manner, even in the physicality of the world,

One uses all the possibilities of this world for the service in holiness.

And in completeness - the humility of the priesthood comes from the High Priest

(who wore eight garments)

.

And accordingly, perhaps it may be said the reason why

2 and 5

Sefer HaSichos - 5751

The Kohen Gadol must be "greater than his brethren.

.

In wealth "G-d" - because the completeness of holiness of the Kohen Gadol is connected with that it is drawn down with completeness in all even in the physical world

(wealth)

.

And according to the explanation, there is no midrash

(on the verse "With this Aharon shall enter")

"⁷ "At any time that he

(the High Priest)

wants to enter, he may enter, only that he enter in this order"

("With this")

- One could say,

Then the true place of the High Priest is in

(level)

Holy of Holies,

And so it will be openly in the true and complete redemption when there will be the perfection of man and the world and the nullification of all opposing matters

(Not so before this, one is not a vessel for this "at every hour")

.

What then will be the perfection of the revelation of the drawing down of holiness in the revealed below

(in the Third Holy Temple)

,

A dwelling place for Him, blessed be He, in the lower [worlds],

as above.

Just as all matters of Torah

(from the term instruction⁷/ so too in this there is an instruction for every Jew:

All Jews are "a kingdom of priests"⁷²,

"high priests",

And in a revealed and complete manner will

it be in the true and complete redemption⁷⁴.

And consequently, every Jew has a connection - as a soul in a body - to the holiness of the Holy of Holies

(the perfection of holiness)

.

And as the ruling of the Rambam⁷⁵ "Not the tribe of Levi alone, but every single person.

.

Whose spirit inspires him.

.

This is sanctified as Holy of Holies, etc.

And according to the aforementioned midrash,

then "At any time he wishes to enter, he may enter,"

it can be said that every Jew has the power

(as it is stated below, a soul in a body)

to be on the level of "Holy of Holies,"

and it can be said that this will be actualized in the future.

[And it is sweetened according to the story in Prophets⁷⁶,

So at the time of danger, Yehosheva hid Yoash

(because he was of the royal seed)

and his nurse "in the chamber of the beds"⁷⁷,

"in the attic of the Holy of Holies"⁷⁸,

"and he was with her in the House of the Lord hiding for six years etc."

From this it is understood,

that while being in the Holy of Holies, he had there all his physical needs: eating, drinking, and sleeping⁸⁰.

And one could say,

Because in truth, the place of every Jew is in the Holy of Holies

(as it will be revealed in the true and complete redemption)

.

But this was revealed in actuality - through the descent

(danger/ similar to how the elevation of the redemption comes through the service in "exile"]

.

As understanding also from the commandment

(and granting of power)

At the beginning of Parshat Kedoshim

[The

Double portion Acharei-Kedoshim,

13 Iyar

3v5

The portion that was read together with Parshat Acharei]

- "You shall be holy, for I am holy": being a soul in a body in this physical world

(where the command "You shall be holy" applies,

"Be separate"!*)

- A Jew stands in a state of holiness,

until the highest holiness of the Holy One, blessed be He,

in the explanation of Chassidus² on the statement of our Sages "Could be like Me,

Scripture says 'for I am holy' - 'Could be like Me' with a pause,

in the level of holiness of 'I am holy'.

And one should connect all this also with the name of the Baal HaYahrzeit_of 13_th Iyar-.

_ Yisrael Aryeh Leib.

And to preface,

So even though this is ostensibly a name of an individual,

it relates to all Jews*"

(because all Jews are one reality,

a single complete structure⁷")

.

And especially since his first name is Israel - the general name of every Jew and all Jews

[And as is known, also that the soul of Yaakov

(whose name is Yisrael")

"includes

all the souls of Israel from beginning to end"]

.

And according to the instruction of the Rebbe

(the Rashab)

of blessed memory, the well-known one,

that "matters of service that can be connected to the words of the Tanya.

.

It is permitted to speak and elaborate on them"

(even though there is caution in saying explanations of the Tanya)

- So it is understood regarding our case: it is worthwhile and proper to explain a lesson from the name of the Baal HaYahrzeit - since it can add to fear of Heaven and service of G-d.

"Yisrael" - the general name for Jews

(as above)

- contains two apparently opposite matters:

(a)

"Israel" is an acronym for "There are 600,000 letters in the Torah,"

Because there are 600,000 general souls of Israel

(And each of them divides into 600,000 particular souls⁴^ and each soul corresponds to one letter of the 600,000 letters of the Torah,

That the letter is its source of vitality etc.

And

(b)

"Israel" is derived from "For you have striven with G-d and with men and have prevailed."

The matter of "you have striven with G-d and with men and have prevailed" indicates the service and war against the world - "with G-d"

(the prince and angel of Esau)

,

"and with men"

(Esau and Lavan*•)

- which is seemingly opposite to the fact that "Yisrael" is an acronym for 'there are six hundred thousand letters of the Torah',

as

Sefer HaSichos - 5751

The souls of Israel are connected to the Torah which is above the world.

And one can say the explanation of this

(in the service of G-d)

:

First and foremost, every Jew must know that he is 'Yisrael' - his source and root of vitality is from his letter in the Torah,

and therefore,

everything he does must be founded and based on the instructions of the Torah.

In addition, he must know,

Then the perfection of his service

(Am Yisrael)

consists in this,

that he does not separate himself from the world around him,

but rather "look at three things": in addition to his service with himself alone

("Israel" connected with his letter in the Torah/ he must do the service of making for Him, may He be blessed, a dwelling place in the lower worlds - Am Yisrael through going out

(together with the instructions of the Torah)

into the world,

and have to do with "Elokim"

(angel)

- the natural forces in the world

(as our Sages said: "There is not a single blade of grass that does not have a constellation in the sky that strikes it and tells it to grow")

,

and "men,"

"Esav and Lavan"

(nations of the world)

and there make a dwelling place for the Almighty according to the instructions of the Torah

(of the six hundred thousand letters of the Torah)

,

through that which "you have striven with G-d and with men,"

he is a prince,

rules over the world and the nations of the world,

and in a manner of "and you will prevail" — also from the word 'all' and 'inclusive' and 'perfect,'

that his service

From "Sarah"

Is not David nullifying the existence of the world,

Or overcoming the world by force,

But in a manner that he utilizes the natural forces themselves in the service of G‑d,

And effects upon the nations that

They, of their own accord, should serve the Most High,

In the manner of "His kingdom they accepted upon themselves willingly,"

Until the world itself says that "and You will be able",

The world itself assists in divine service.

(as follows, sec. 12/

And David, the word "ותוכל" (v'tochal) from the term "all"

(that one has all matters of the world)

,

and from the term 'hitkalelut' (inclusion) - that the Jew includes in himself all matters of the world,

and - he elevates them,

until the matter of redemption is revealed.

(Which includes "Golah"/ Dovid the drawing down of the alef from the Aluf of the world into "Golah".)

And during the avodah of clarification and unification of the world, it also becomes "vesuchal" from the term capability,

that it comes to the Jew greater capability,

as explained in many places that through the avodah of the G-dly soul as it clothes itself in the body and the animal soul and does the avodah in the world,

it brings to him new strength, vitality, and capability,

because of that which "great produce in the strength of an ox"

(from the animal soul)

.

And the manner in which the service of "Yisrael" is performed - is the generation of "Aryeh Leib": "Hoy."

.

Mighty as a lion to do the will of the Mighty One in heaven¹•¹

(As it stands in the beginning of Shulchan Aruch¹/ he overcomes all concealments and hidden things in the world: and in addition to his overcoming in his service in matters of holiness

("Aryeh" in the holy language/ there is in him the overcoming also in the

Shas Uzrei Kedoshim,

13 Iyar

5ו5

Service of permitted and secular matters,

the service in worldly matters

("lib" in the vernacular)

.

And to add,

So "lib" is also the letters "lev" with a yud in the middle,

which hints to the heart of a person

(heart)

,

and the ten powers of the soul

(yud)

,

[And in more detail, sometimes one writes 'Leib' with two yuds,

corresponding to the two levels in the soul: Yaakov,

Yisrael"]

,

because the service

(of 'Yisrael')

of making a dwelling place in the lower worlds is accomplished through the ten powers of the soul,

as they are surrounded by the heart of man - for the heart of Israel is always in completeness",

"I sleep but my heart is awake".

And furthermore, one can say,

that the 'heart' that surrounds the yud - are the three garments of thought, speech, and action,

which envelop the ten powers,

and bring them out into the actual service of man below."

And we must connect this air with the day of 13 Iyar: 13 is the gematria of echad,

which hints at the service of fulfilling "And Hashem will be King over all the earth; on that day Hashem will be One and His name will be One",

the revelation of His kingship and His unity in the world,

even in a manner of "kingship that is in netzach",

as above

(ס״ז)

.

* * *

According to the above, one has derived several lessons regarding the service of

Jews to bring the Redemption,

and how one must prepare for the Redemption - standing now literally at the end of the exile period,

"exile",

and holding right at the door of the Redemption.

First of all - one has an answer to those who wonder and are frightened thereby that one proclaims that every Jew must do and accomplish that the Redemption should come immediately and truly.

(and being 'open' people,

they express in speech their wonder and concern)

: When Mashiach will come soon,

what will be - they ask - with all the actions and things they accomplished during so many years of exile: the businesses they built,

the property and assets they created,

the friends and connections,

both among Jews and among the nations,

that they obtained

(especially public activists)

,

and many other things!

The answer to this is,

that one has nothing to fear,

because redemption does not mean,

that all 'custom of the world' becomes nullified,

the material things that were accomplished

(According to Torah)

No exile: On the contrary: Redemption includes in itself all matters

(good)

from "exile",

in a manner that they are elevated to a state of redemption,

to their true virtue and perfection - through that which one reveals in them the

(Aleph)

Master of the World,

The true intent and purpose in all these actions

(that are in the time of exile)

- as everything brings out "His honor" of the Holy One, Blessed be He.

And consequently, one has nothing to worry about regarding the actions - even in matters of permission - that one has performed

(according to Torah)

in the time of exile.

And furthermore: from this we derive the lesson - that every businessman and the like

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Must seek ways to reveal in his business affairs etc. the "honor" of the Holy One, blessed be He,

And utilize his time and assets and connections - to increase in Torah and mitzvos.

From this is also understood the instruction to the contrary - for those who think that the service of redemption consists of having nothing to do and being disdainful of "the way of the world" - that on the contrary: redemption depends specifically on "our deeds and our service" during the time of exile⁵,

And therefore one must "look at three things": the work to bring redemption must consist of "you have striven with G-d and with men and have prevailed",

to make a dwelling place in the lower worlds,

and prepare the world for redemption - specifically in a manner of "you have striven with G-d and with men",

waging war with the concealment and hiding of the world,

But in the manner of 'and you have prevailed',

They accepted His kingship willingly.

Starting from his portion in the world,

by adding in the observance of the commandments,

with physical matters,

including and especially - the mitzvah of charity

("the main thing is the practical mitzvos"/ that he takes from his physical possessions and his wealth

(with which the Almighty blesses him)

and helps another,

so that the other also has food and clothing,

in a manner of 'for honor and glory',

in accordance with 'a kingdom of priests',

and similarly he helps support institutions of Torah and charity and so on.

And likewise in his service in his own permissible matters - he does them in the manner of 'all your deeds should be for the sake of Heaven' and 'in all your ways know Him'.

And furthermore, and this is essential - the spreading of Torah and Judaism,

and the spreading of the wellsprings outward.

including and especially - to awaken Jews throughout the entire world,

that they should increase even more in the study of Torah and fulfillment of the mitzvos,

and also to publicize and reveal throughout the entire world “the Master of the world,”

including - by influencing the nations of the world regarding the observance of the Seven Noachide Laws,

and preparing them for “and the kingship will be Hashem’s.”

According to the above,

that “redemption” lifts up the matters of exile themselves

(David making from them actually a dwelling in the lower worlds/ until that specifically the service in exile brings the redemption,

it is understandable,

that the matters of the world itself and the nations of the world themselves

(even in the time of exile)

are

(in truth)

assist in the service of bringing the redemption

(as above)

.

And it can be said,

Then, standing at the end of the time of exile,

Close to the redemption - the assistance becomes more revealed.

As we see in the latter generations especially,

And more so - in this last time,

And especially in the very last days:

In the generations before this, they had

(majority)

Jews lived in countries where there were obstacles and delays, etc.

(it will not arise twice)

to the service of Hashem in general.

However, in later generations - to live

(majority)

Jews in countries where a kingdom of kindness rules,

beginning from this country

(where the majority and minyan of Jews are located/which helps Jews to achieve

Shabbos Kodesh of Uzdi-Kedoshim,

13 Iyar

an inner redemption in their service,

until - that they should do the service that will bring the redemption in its simple sense,

and then the kingdom

(of kindness)

will help you Jews to return to the Land of Israel

(In the language of the verse¹: 'And they shall bring all your brethren etc.')

.

And in the past year, we see how the attitude towards Jews has spread in many countries,

even in that country,

where there were

(until recently)

restrictions regarding the freedom of Jews in their observance of Torah and mitzvos and also regarding their leaving that country - their attitude has now changed,

so that they allow Jews to observe Torah and mitzvos,

and allowed Jews to leave from there

(without the previous restrictions/and on the contrary - they are only helping the Jews to go to the Holy Land.

A kind of preparation for the assistance of the nations so that Jews should leave exile and go to the Holy Land in the true and complete redemption.

In addition to the direct assistance of the nations to Jews - there are matters in which we see that the nations themselves perform acts of good and kindness,

which reveals even more that 'there is a Master to this palace',

as a preparation for 'And the kingdom shall be the L-rd's' in the true and complete redemption,

not as it was before,

that specifically the Jewish people

(although 'you are the fewest of all peoples'⁵ actually fulfilled the purpose of a dwelling place in the lower worlds,

and the unity of the kingdoms of the nations conducted themselves cruelly towards each other,

and occupied themselves

mainly with their own benefit,

or in conquering other countries and so on.

Among the revealed matters that have been added in these very days, where we see how the world and the nations prepare and assist the way to the redemption - through the matter of charity and education,

Two fundamental foundations in the settlement of the world,

"He created it for Shabbat"*"•

It is well known and publicized

(in all the newspapers)

About the events in recent days - that the state

(which is founded on charity and kindness,

as is known)

has used its strong power to help out and rescue people in a distant place in the world

(far away from the state/ although from this comes no direct benefit to the residents of this state:

The country sent many people and military personnel from its army to help the refugees in those places,

Along with food, clothing, and medicines.

Instead of using the airplanes for matters of conquest,

And instead of using the food and clothing for the citizens of the country - they are used to rescue unfortunate people,

And in particular, small children,

From cold,

Even from danger to life.

Through this one sees the compassion of the inhabitants of this country: when they heard and saw how people suffer - even though they are not their relatives,

And never had any connection with them - the country was aroused to help them.

In accordance with the system of this country regarding charity,

That one helps

116)

Isaiah 45,

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Around the world, people

And they don't even expect that one should change personnel.

Similarly, it is also known that in recent days the leader of this country came out with a declaration and detailed instruction regarding the education of youth.

"education

(education)

president",

Because of the actions and great changes for the good that he will introduce to strengthen education in the country.

The rise in the last events

(among others)

It is understandable simply: although among Jews this is not a novelty,

because among them the conduct was always according to the Torah and mitzvos,

in the matter of charity and education etc. - this further reveals that there is a Master of this palace,

which is the true foundation of charity and education

[and as discussed several times,

that true success in education depends on the child's knowledge and recognition of the Creator of the world and its Leader]

.

And all this is - in addition to several other matters that occur with Divine Providence every single day,

both regarding the community and regarding each individual in his private matters - and the intention in this,

is that this should further reveal how the world assists in making a dwelling place in the lower realms and bringing the redemption,

[Including - that which in the last week was found in a remote corner of the world precious stones and pearls,

through the blessing of the Holy One, blessed be He,

[similar to "And the princes brought the shoham stones and the stones for the settings, for the ephod and the breastplate"⁷"

(for the priestly garments)

,

So the

Clouds brought them¹״]

,

And the intention in this is - that one uses that for adornment of the bride,

adding in charity,

as above]

.

The conclusion of the above regarding practical action:

The redemption comes specifically through the service in exile,

of revealing the Master of the World in "exile",

so that this generation,

the last generation of exile,

will be the first generation of redemption.

And the Almighty helps that one sees in the recent events in the world how the world itself assists and leads to the redemption.

And simply, this means - as above - that every Jew must increase in "our deeds and our service" generally which bring the redemption,

Including and especially - as discussed in the previous farbrengen - in the study of Torah concerning matters of Redemption,

the Oral Torah

(that the "vessels" of the books are "full" with this matter")

,

and the Oral Torah,

Mishnah and Gemara and Midrashim etc.

And in this itself - one must add according to the instruction of the Second Passover,

that "there is no such thing as lost"⁷³ - to make a charity account or

Parshas Acharei-Kedoshim,

13 Iyar

9 and 5

One had corrected and completed the service in the past as required,

or one can add to this; and with this one had the instruction and granting of strength,

that even if something was lacking, there is no loss and one can always correct it.

And furthermore, the main point - that all matters that appear to be lost should be revealed and corrected,

or have indeed been lost in exile,

Including - losing for the sake of elevation

(Being above the category of revelation)

- The revelation of the end that "the heart does not reveal to the mouth"²²,

And our righteous Moshiach,

Who comes "unexpectedly"²,'

(For only as a found object / as it is said, "I have found My servant David"²²,'

(In the psalm

Chapter 89 in Psalms²/ and this is revealed in this psalm of Tzadik - "May the pleasantness of the L-rd our G-d be upon us, and the work of our hands establish for us, and the work of our hands establish it."²⁷,

In the Third Temple,

In the true and complete redemption,

The redemption of all Jews,

"With our young and our old, etc., with our sons and our daughters".

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