English translation — משיחות ש״פ אמור, כ׳ אייר ה׳תנש״א

In continuation of what was discussed about the matter of redemption

- That the word "Geulah",

Letters "Golah" with the addition of an Aleph¹,

Expresses the content of the redemption

(More than the other four - five expressions of redemption)

:

(a)

The redemption of all matters of the exile

(Golah)

; Geulah does not exclude the service in exile,

But it includes and elevates exile - by setting up and revealing the Aleph from 'Alufo shel Olam'⁴ in 'Golah',

As the Supreme One is the master and leads all matters of the world even in exile,

(b)

The redemption is 'opened up' through the service in exile

(Just as the word 'Geulah' is opened up - and most of its letters are the letters of 'Golah',

Only an Aleph is added)

-

We will stop on a few more points in this,

That this will add further explanation in the service that Jews need to do standing "on the eve of the Redemption."

The action of Redemption

(the addition and revelation of the <i>alef</i> in <i>golah</i>,

and in

both of the above-mentioned matters)

we see immediately in the first Redemption

(a source for all Redemptions⁵)

- The redemption from Egypt:

The redemption consisted in this,

That in addition to the fact that all Jews left Egypt

("With our young and our old etc., with our sons and our daughters"⁵)

And in completeness and with all their belongings

(As per what is stated, "Their silver and their gold with them")

,

They also took with them and redeemed the matters of "Golah"

(The Egyptian exile)

- "And they asked" from Egypt vessels of silver and vessels of gold and garments, etc., and they emptied

(and emptied)

Egypt,"

"She made it like a trap without grain.

.

Like a deep water without fish"

[And - "And also a mixed multitude went up with them"]

.

Shabbat Parshat Emor,

20 Iyar

and 52

- the redemption was not only an exodus, a leaving from Egypt,

but a redemption also from Egypt

(exile)

himself,

by inserting and revealing the alef

(Alufo shel Olam)

in the matters of exile - their purpose for which the Almighty created them and gave them to Egypt,

so that Jews should refine them through,

and they will despoil Egypt"

(and through this should be fulfilled the "and afterwards they will go out with great wealth"")

.

Until then, "וה׳ נתן את חן העם בעיני מצרים וישאילום"⁵,

"אף מה שלא היו שואלים מהם היו נותנים להם"*⁷ the Egyptians themselves,

And further: "מלמד שהשאילום בעל כרחם.

.

Against the will of Israel"" - which apparently:

(א)

Why did the Egyptians "rush" to give away their vessels etc.

(Supernatural)

?!

(b)

The commandment

("And they asked, each man from his fellow, etc.")

Was said to the Jews,

Not to the Egyptians?

(c)

All of them,

And the rest of the p''o are trapped

(In gematria Elokim)

Were clarified in the subsequent exiles

(See Torah Or Vayeishev 27,

.

After God broke Egypt by bringing upon them the ten plagues,

Why here "together with" is the approach of the Egyptians that "they borrowed from Egypt etc.,"

"And Hashem gave the people favor in the eyes of Egypt and they lent to them"

(and not through breaking them)

?

But because redemption is the meaning

(also)

the redemption and ascent from Egypt

("exile")

Themselves by recognizing that God is the Master of the Universe and leads the world,

And the Egyptians

(Being

(Some of them)

wise men")

Have this

(מס)

Understood and felt

(And the 'V'rom lo chazu' - is 'Mazlei'hu chazu' / 'And Egypt shall know that I am Hashem'² - therefore it had to be done,

And it was actually done,

not against the will of the Egyptians,

but of their own will

(in addition to the action of the Jews in this / in the manner of 'vayish'alu'

(and 'Hashem gave the people favor in the eyes of Egypt' / until 'even what they did not ask from them, they gave to them',

until 'against their will' of the Jews.

And similarly we see in this - the second matter mentioned above in.

Geulah"

(Then when it is opened from

(the word)

"Golah"

(with the addition of an Aleph)

: Specifically through the descent into the Egyptian exile

("And they will enslave them and afflict them

Sefer HaSichos - 5751

them"²¹)

- Was the elevation

(Greatness)

And redemption of Egypt,

In a manner of "And afterwards they came out with great wealth"

(For if our ancestors had not descended to Egypt, they would not

(Have received and)

Elevated the "vessels of silver and vessels of gold and garments" from Egypt)

.

From this it is also understood regarding all redemptions

(which are comparable and originate from the redemption of Egypt⁵/ until the true and complete redemption,

Regarding which it says, "As in the days of your exodus from the land of Egypt I will show you wonders" - that it is called "redemption" because its content is:

(a)

(redeem)

lifting up the matters of exile

(by revealing in them the Alufo Shel Olam/ and

(b)

Specifically through the service in exile comes the redemption.

But one must understand:

In addition to the fact that through the redemption from Egypt, the revelation of the Master of the Universe was opened in Egypt - "And the Egyptians shall know that I am the Lord"

[Which was one of the reasons for the plagues"]

,

That God is the Master and leads the world" - also opened even higher matters

(For Jews/ that "The King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them",

And "In His honor and Himself"⁵⁷ - the Essence of His Being, blessed be He",

Until that the intention"

(In the Exodus from Egypt)

Is the giving of the Torah,

"When you bring out the people from Egypt, you shall serve God on this mountain",

The revelation of "I am the Lord your God who brought you out of the land of Egypt"⁵²,

And in a manner of "Face to face the Lord spoke with you",

Above the revelation of the P'ach of Alufo Shel Olam,

as the Almighty is the Creator of the world and its Leader

("Bereishis" bara Elokim es hashamayim ve'es ha'aretz")

*⁵,

as is known that the Torah preceded the world⁵⁵,

preceded also in level

(above the world.

and certainly when speaking about the true and complete redemption - which will then be,

In addition to the revelation of the Master of the Universe

(In all of creation / revelation of Divinity that is above creation - "These are the generations of Perez" full - which is higher than the "full"⁵⁷ of "These"⁵ are the generations of the heavens and the earth when they were created"

(The world was created in its fullness⁵⁵/ until it will be a novelty incomparable to the current state

Parshas Emor,

20 Iyar

In the redemption from Babylon and Media, etc.,

Both in the world - a novelty in the act of Creation

("Behold, I am creating new heavens and a new earth""⁴,

"The new heavens and the new earth"⁴¹)

,

And also in the revelation of Divinity - the revelation of the innerness of Atik⁴²,

Until the revelation of His Essence, may He be exalted, below,

In the "dwelling place for Him, blessed be He, in the lower realms"⁴²,

Until that "the entire world's occupation will be solely to know the Lord, and therefore Israel will be great sages and will know hidden matters and will comprehend knowledge of their Creator according to human capacity, as it is said⁴⁴ for the earth will be filled with knowledge of the Lord as the waters cover the sea"⁴²;

So the true and complete redemption will bring a novelty in Torah - the revelation of the inner dimension of the Torah"⁴,

"The secret of its reasons and the hidden aspects of its treasures"⁴⁷,

Until "a new Torah will come forth from my brothers"*⁴.

And since all these matters — which are incomparably higher than the current revelation of the Master of the Universe — are included in

(ibid.)

Geulah,

one must say that all this is also alluded to in "Geulah" — the letters "Gola" with the addition of an Aleph.

The explanation of this:

In this letter Aleph⁴ — which comes to in

(word)

״Geulah״

(regarding ״Golah״)

- There are several interpretations:

(a)

Alef from the term Aluf,

the Aluf of the world.

(b)

Alef from the language of instruction and study,

I will teach you wisdom"⁵ I will teach you understanding.

(c)

Alef letters of wonder.

In the service of transforming the exile

("exile")

to redemption, there are generally three aspects,

three levels and stages: revelation of G‑dliness in and relative to the world

(The Master of the World)

.

A revelation of G‑dliness that is above the world, but it has no comparison or relation to the world,

And especially — through the Torah which preceded the world

(learning)

.

And a revelation of G‑dliness that is completely above the world,

in a wondrous and distinct manner,

And especially - through the wonders of the Torah⁵¹ that will be revealed in the true and complete redemption⁵²

(wonder)

.

The first thing³¹ consists of revealing

Sefer HaSichos - 5751

To be in all matters of the world

(- in exile)

the aleph of the Master of the World,

Just as the Almighty is the Master and Owner of the world and in the world: The world — olam from the word helem and hester*⁵ — was created in such a way that it

(in and of itself)

covers over G‑dliness,

the word of G‑d which constantly brings it into being,

animates and sustains⁵⁵.

And the service of a Jew consists of revealing in the world that the Almighty is the Master of the world,

both in general,

the world and in particular of the world — "when I see Your heavens, the work of Your fingers, the moon and stars which You have established"*⁵

And so too in all particulars of the created beings - the revelation of the power of the activator within the activated⁵⁷.

That through the revelation of the Alufo shel Olam (Master of the Universe) in "exile" - the redemption is opened,

when it will be "VeYeda Kol Pa'ul Ki Atah Pe'altov" (And every formed being shall know that You have formed it)⁵.

A higher aspect in the revelation of the Alef is - the concept of Alef from the term 'ulpanah' (teaching) and learning,

A'alfecha Chochma, A'alfecha (I will teach you wisdom, I will teach you)

Binah: The revelation of G-dliness in the true and complete redemption will be - in addition to the aspect of G-dliness within the creation

(Alufo shel Olam / the power of the activator within the activated - also,

G-dliness that is higher than the world

(As above/ what comes from the alef of the aspect of mochin

(Chochmah and Binah)

,

Which is higher than the middos from which the world derives•⁵

(Olam chesed yibaneh"*)

: And in particular - this is through the revelation of the Torah

(Which is revealed after the Redemption/ Which "the Torah preceded the world by two thousand years"⁵⁵,

"Alphaim" air from the idiom 'aalpicha',

I will teach you wisdom, I will teach you understanding."

And then one comes to an even higher matter in the Aleph - letters of wonder - the revelation of wonders in the redemption,

As it is written⁵⁵ "As in the days of your exodus from the land of Egypt, I will show him wonders"

(Wonders even compared to the wonders of the redemption from Egypt⁵*/ including and especially - the wonders in the Torah⁵

("Unveil my eyes and I will behold wonders from Your Torah"⁵*/ revelation of the inner dimension of the Torah,

"The secret of its reasons and the hidden aspects of its treasures",

Which are inherently wondrous and distinct

(Even - in the ultimate concealment*/ and that too becomes revealed,

Even in a manner of teaching and study,

There is no

(Master of)

the Universe⁵*.

Parshas Emor,

2 Iyar

And in the language of Chassidus - in the Sefiros above:

(a)

Alufo shel Olam corresponds to the Sefirah of Malchus,

the revelation of His sovereignty in the world — "One,"

"I will reign above and below and to the four directions"⁶.

And in a more general way — the matter of the emotions,

and the source of them is the source for the governance of the world.

(B)

Training and study

(I will teach you wisdom, I will teach you understanding)

is the aspect of the mochin

(Chochmah and Binah)

,

mochin that are related to the emotions,

which is above the world,

but still the beginning and source for the world"⁴.

(Gimmel)

Pele is the aspect of the mochin

(Wisdom)

Intrinsically,

the essence of the intellect" / even as it is connected with Keter

Even with the innerness of the stroke that is wondrous and completely separate from the world"⁴⁶.

And it is known" that now the main service is in the clarification of the seven attributes

(Conquering the seven lands/ and in the intellects that relate to the attributes: but in the true and complete redemption will be

(air)

the service of the intellects themselves

(Conquering the three lands,

Kenite, Kenizite and Kadmonite")

.

And likewise in the revelation of G-dliness in the true and complete redemption: in addition to the revelation of the power of the actor in the acted,

and revelation of G-dliness that is above creation,

will also be the revelation of His Essence, blessed be He, below,

And on the contrary—the power of the Essence is revealed specifically in this created being".

Based on this, it is understood that the act of redemption — "golah" with the addition of an aleph — includes all three aspects of the revelation of the aleph

(in the service during exile)

: Master of the World,

instruction,

wonder;

And specifically through the service in exile,

by inserting the aleph

(the three aspects within it)

In "exile"—the redemption is revealed,

and all three aspects and levels within it

(above the most exalted aspects within it)

revelation of the power of the actor in the acted,

"And let every creature know that You made him"

(Malchut)

,

revelation of the perfection of teaching and Torah study,

revelation of G-dliness that is above creation

(Mochin)

,

up to the revelation of wonders

(Mochin in essence,

Keter)

⁵.

Sefer HaSichos - 5751

One is not satisfied with what is revealed in "exile" as the aspect of the Master of the world

(G-dliness relative to creation)

,

through utilizing the matters of the world "for the sake of Heaven"⁷⁶ and for "His knowledge"⁷⁷,

Rather, one also reveals and draws down there the aspect of teaching

(intellects that relate to the attributes)

,

through Torah study,

up to also—the aspect of wonder,

through the study of the inner dimension of the Torah

(wonders of the Torah)

,

as follows

(section 68 and onwards)

.

And it is to say,

Then added to the service

(from the study of the inner dimensions of Torah)

in exile,

the Torah,

And on the contrary - at the Giving of the Torah there was a revelation of the Workings of the Chariot

("and they saw the God of Israel, a nation, and they perceived God")

(Mishpatim 24,

10-11.

See also Shemot Rabbah chapter 83,

and see our notes there)

)

,

the revelation of G-dliness in the true and complete redemption,

as it is written

(Va'eschanan 4,

"You have been shown to know that the L-rd⁵⁰ is G-d; there is none else beside Him",

"You have been shown with actual physical sight"

(Tanya ch.36 - 46,

.

And more particularly: the revelation of the Torah comes after the preparation of the 49 days,

the days of the Counting,

that follow the Exodus from Egypt,

their essence

(in the service of man)

- the refinement of the seven attributes

(and in completeness - the seven attributes included from seven)

in 49 days,

And through this we reach—"You shall count fifty days"

(Emor 23,

to the revelation of the gate of Nun

(Binah)

which is relative to the 49 gates

(similar to the aspect of intellect that relates to the attributes)

,

And up to the houses of the letter hei, in the gate of nun, which is without dispute - wondrous and separate - from the forty-nine gates.

(See at length in Likkutei Torah, Bamidbar 12,

1, 'A Doe in the Life of Wonders',

Wonders

(Zohar, part 1, page 260,

beginning of side 72)

- which was revealed at Mattan Torah.

But Yetzias Mitzrayim and Mattan Torah were a revelation for a time.

And in revelation it was at the Giving of the Torah, mainly the giving of the revealed Torah

(See Torah Or, beginning of Parshat Shemot)

,

the aspect of teaching and study.

But in the true and complete redemption, the perfection of revelation will be in a constant and eternal manner

(See the discourse of 5672, part 2, page 1090 and following)

,

and the revelation of the inner dimension of the Torah

(Torah Or there - quoted above in note 46)

,

aspect of the wonders of the Torah.

This is also opened through the very concept

(descent)

of "exile"

(by revealing in exile the Aleph,

the supreme intention in the descent)

- as it is written⁷ "And you shall say on that day, 'I thank You, Hashem, for You were angry at me',"

For ostensibly: What is the thanksgiving for that which "You were angry at me"?! One cannot answer that the thanksgiving is for that which is stated in the continuation of the verse "Your anger will turn away and You will comfort me",

Because then it would not be a complete thanksgiving: If the thanksgiving is for that which "Your anger will turn away"

(the nullification and negation of "You were angry at me")

It would have been even better - and a greater thanksgiving - if from the outset there had not been "You were angry at me"! From this it is proven,

that the thanksgiving is specifically for that which "You were angry at me".

The explanation of this is,

because specifically through the descent into exile in the manner of "You were angry at me" comes the ascent of the redemption,

Up to the highest aspects within it—revelation of the aspect of Aleph, letters of wonder: and when one reveals in "exile" the Aleph

(of wonder)

—the supreme intention in this—there is revealed the "I will thank You, G-d" in the "You were angry with me",

the aspect of thanksgiving specifically on a wondrous thing that is above intellect and wisdom

(of man)

,

as it is written⁷ "I will praise Your name for You have done wondrously,"

which refers to the length of the exile which is a wondrous thing,

and "is not grasped by intellect at all,"

this is included in "that which is wondrous, do not seek""

and this itself is then drawn down in revelation in the aspect of "For You have done—Aleph""

with

Shabbos, Parshat Emor,

20 Iyar

intellect and wisdom

(I will teach you wisdom)

⁵³".

And specifically through the service of overcoming the darkness of exile, one comes to the completeness of the revelation of the inner dimension of the Torah in the true and complete redemption⁵⁴-.

Since the true and complete redemption comes through Mashiach our righteous,

it is understandable,

that also in Mashiach there are the three matters

(in the Aleph)

of redemption.

And preliminarily, the precision in the words of the Rambam⁵⁵ that the King Moshiach is "from the house of David and from the seed of Shlomo"⁵.

Superficially, it is not understood: that which he writes "from the house of David"

[as he also writes in the Yad Hachazakah"]

is the reason that the house of David is "the essence of the kingship"⁷

"Since David was anointed, he merited the crown of kingship, and behold the kingship is his and his sons' etc. forever"

"The kings of the house of David are the ones who stand

forever"⁵⁸; but what is the hint in "and from the seed of Shlomo""⁵⁹?

And it can be said

(In the inner aspect of matters)

: In the days of Shlomo⁶⁰ it was similar to the state of the true and complete redemption.

In the time of David there were wars,

until then "you have shed much blood"²

(and therefore he could not build the Beis HaMikdash⁶²-⁶³)

,

but in the time of Shlomo peace reigned,

and therefore he is called by the name Shlomo,

Because peace was in his days"—the perfection of peace in the future to come.

And one could say that the reason for this,

because at Solomon there was perfection of wisdom—"he was wiser than all men"⁵,

that in addition to the aspect of kingship, he also had perfection in wisdom"⁶⁵.

And after-

528 Sefer HaSichos - 5751

More: "And Solomon's wisdom increased.

.

From all the wisdom of Egypt" - the advantage of the alef

(I will teach you wisdom)

What comes out through "exile"

(wisdom of Egypt/

What in the power of this "All the wise men of the nations nullified themselves completely before the wisdom of Solomon not through war, therefore he is called Solomon because there was peace in his days"••,

Until the nations brought to Solomon the sparks of holiness

(as known regarding the Queen of Sheba”)

- a kind of perfection of peace in the future,

that which "they shall not hurt nor destroy etc. for the earth shall be full of knowledge etc."♦*,

in the manner of the clarification through "the occupation with Torah in wisdom is clarified in the nullification of evil itself like in the future as it is written""• "and all flesh shall see, a vision of wisdom etc. and know⁵ every deed etc."”.

and it can be said that this pertains to the perfection of the matter of the kingdom,

and therefore, Solomon had a kingdom in perfection,

"And Solomon sat on the throne of the Lord"¹¹ in a state of rest and peace

(in general/approximately to the kingdom of David upon which there were accusations and objections etc.

And if they had merited, the kingdom of Solomon would have been the completeness of the matter of the kingdom, and the First Temple would have been the eternal Temple,

in an eternal redemption; but because of that which would have mixed into it

to understand and to comprehend in the Torah of HaShem and in the confusion that is in the world)

.

And I am unsure how to reconcile this with what is clarified inside

(the situation above)

.

undesirable things,

Then it was "I will tear the kingdom"²••

(to the kingdoms of Yehudah and the kingdom of Yisroel/ and then was the destruction,

and then - the destruction of the Second Beis HaMikdash,

and this last exile - until the completeness of the matter of malchus will return through Melech HaMoshiach,

superior to the kingdom of Shlomo,

when "one king³"⁷¹ will be king over them all etc. and they will no longer be divided into two kingdoms",

"And Dovid♦"• My servant shall be a prince to them forever"⁵"•.

According to this, it can be said that the emphasis that Moshiach is "from the House of Dovid and from the seed of Shlomo" - because the task of Moshiach will consist of the quality of Dovid

(Malchut)

and the virtue of Solomon

(peace)

,

through that the Mashiach will have perfection of the aspect of kingship,

including wisdom within Malchut

(as this comes forth through "exile",

the wisdom of Egypt)

,

until that "that king who will arise from the seed of David will be wiser than Solomon"""•,

until the perfection of the aspect of the intellects

(in the aspect of wonder/ flowing upon intellect, attributes and malchut - as it is written"• "And rested upon him the spirit of G-d, spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and fear of G-d".

And as is known•"• that

Shabbos Parshat Emor,

20 Iyar

Mashiach will be both a king and a rabbi,

"And he taught all the people" the Torah of Hashem,

including the wonders of the inner dimension of the Torah."

In order that a Jew should have the power to receive the revelation of Moshiach,

he must have within him something of the aforementioned levels in the Alef

[as known, every Jew has within him a spark of Moshiach⁷³,

and therefore each one says² "and may it be fulfilled with us the verse, 'And there shall rest upon him' etc."]

: Malchus,

Midot,

Mochin related to Midot,

and 'Mochin itself.

And it could be said,

Then that is the content of the mishnah at the beginning of today's chapter

(fourth)

,

where he enumerates four things: "Who is wise etc.,"

Who is mighty, etc.,

Who is rich, etc.,

Who is honored,"

And it is known that they correspond to the four levels into which are divided the

(ten sefirot which are cascaded²" the)

ten faculties of the soul,

corresponding to the four letters of the name Havayah⁴": Who is wise? - Chochmah,

Who is mighty? - Binah,

Who is rich? - Tiferet

(the collective of the attributes)

⁵"

Who is honored? - Malchut

(its concept is honor)

.

And since every Jew has a portion of G-d from above actually"",

and furthermore, "the portion of Havayah is His people"⁷⁸—so that the essence, when you grasp its part, you grasp its whole""—therefore he includes in himself all four letters of "Elo-him"

(the aspect of the Aluf of the world)

,

and from Havayah

(Divinity that is above the world)

.

And his service consists of revealing the four matters within himself,

until in a manner of lifnim mishuras hadin,

"mili dechasidusa"⁷⁹

aspect of wonders

(of the Torah)

.

And through the fact that he has in revelation all four aspects, the perfection of Malchut is achieved,

the perfection of the throne of kingship specifically four legs—"And Solomon sat on the throne of Havayah,"

And similarly, every Jew comes,

because Jews are "children of kings""" and furthermore—"kings"¹",

until that through this he attains a connection to "honored,"

What derives from the honor of the Holy One, blessed be He.

[All the more so from a king of flesh and blood about whom they say, "Who gave of His honor to flesh and blood"²]

.

And similarly through their connection to the Torah

(So that every Jew has his letter¹ and portion in Torah/ "All⁴ your children shall be students of Hashem"⁵,

And

Sefer HaSichos - 5751

"Who are kings? The Sages"² - and through this comes to the air of wisdom that is in kingship.

(aspect of Solomon)

,

to the perfection of the kingdom,

as this includes all the four aforementioned matters: wise,

mighty,

rich,

honored.

so that one has the perfection of the throne of four legs,

upon which the perfection of the matter of sitting applies

("And Solomon sat on the throne of the Lord")

,

and to add,

that through this the head of the king is also drawn downward,

so that one attains more connection to the king,

and his feet are raised upon "the footstool of My feet"²⁷ - so that through the drawing from above downward and the elevation from below upward, the perfection of the connection of the Divinity that is above the world, even in the aspect of wonders, with the world is achieved,

from the revelation of the aspect of Aleph in the reality of the world and the exile

("exile")

.

And with added emphasis - standing on Shabbos,

which corresponds to the sefirah of malchus,

and in particular during the days of the counting in this year

(when the counting began "from the morrow of the Shabbos""'׳

(also)

Simply, which then is each Shabbos of the "seven complete Shabbosos"²׳ corresponding to malchus of the sefirah of that week: malchus of chesed,

kingdom within might,

kingdom within beauty,

kingdom within victory,

kingdom within glory,

kingdom within foundation,

kingdom within kingdom,

and Shabbat - kingdom within glory

(which itself already includes all the sefirot,

until the kingship within kingship,

as follows sec. 68)

,

kingship as it is before-

68

(5643)

.

Talmudic Encyclopedia vol. 2, entry 'Do not read')

Sh'al Chakrei adds earth fire,

We saw diminishes the first explanation.

Bound with the completeness of acknowledgment

(Aspect of wonder/ as above.

In all this comes to moreover standing in the Shabbos after Lag BaOmer

(And within the three days of Lag BaOmer²)

,

the day of the yahrtzeit and the day of joy of Rabbi Shimon bar Yochai.

and;

through Rabbi Shimon bar Yochai was the revelation of the inner dimension of the Torah

(the aspect of wonders in the Torah/ and the main revelation was on the day of his passing,

the soul of the soul of the Torah

(the inner dimension of the secrets that he revealed all the days of his life)

*"' - ',

until that through writing these things

(In the Zohar, this was later revealed to all Jews,

until in the manner of "they will spread" in understanding and comprehension - a revelation of the aspect of wonders in Torah in Chochmah, Binah, and Daas.

The beginning - and source and example - of this revelation of the inner dimension of the Torah for the Future.

Parshas Emor,

2 Iyar

5753

Additionally, Rashbi also authored the inner dimension of the Torah and the revealed aspect of the Torah².

And it can be said that in the Torah itself, the revealed aspect of the Torah and the inner dimension of the Torah are analogous to the difference between the letter Aleph (from the term אולפנא, instruction) and study.

(intellect that relates to emotions)

,

and Aleph letters of wonder

(intellect in essence)

.

and Rabbi Shimon bar Yochai connected both.

And it can be said that with this power he also unlocked the power for the revelation of Divinity

(also the levels above the world)

in

(the Chief of)

the world - as the well-known statement of Levi-Y? (maybe typo): "It is taught: Rabbi Shimon bar Yochai says etc. Every place where they went into exile,

(Israel)

the Shechinah went with them etc. They went into exile to Babylon, the Shechinah went with them etc. They went into exile to Edom, the Shechinah went with them",

that when being in

(in Babylon etc.)

"Exile" one had there the revelation of the Master of the Universe,

"the Divine Presence is with them".

And thus Rashbi continues in the entire world - as the saying of Levi: "I can exempt the entire world from judgment,"

that he can redeem the entire world from the term of concealment and hiding from judgment,

including this of the exile.

And one should connect this also with that which Lag BaOmer is the day of "Hod shebeHod",

which means the concept of

(Hod from the term)

thanksgiving,

and thanksgiving within thanksgiving - aspect of wonder

(above comprehension/ and from there it is then drawn into Aleph

(understanding and comprehension)

.

and to add,

that Hod within Hod

is also "the end and completion of the sefirot primarily in the emotions"*' - that

that this includes all emotions

(rich/ until kingdom within kingdom

(honored/ in addition to the drawing from the intellect through

(wise,

and mighty)

.

Also Hod is the fifth Sefirah,

which alludes to the aspect of fifth to Par'oh, that Par'oh and all its lights are revealed from it,

in the aspect of Parua,

which is above order and progression

(aspect of Peleh)

,

and this itself becomes the fixed order

(aspect of Aleph)

Forever.

And from Rashbi (Rabbi Shimon bar Yochai) the revelation of the inner dimension of the Torah was subsequently drawn in the generations after this,

until the generation of the Arizal (Rabbi Isaac Luria),

when it became "a mitzvah to reveal this wisdom"⁹⁰,

And then - added to this through the revelation of the teachings of Chassidut by the Baal Shem Tov and the Maggid

(founders of general Chassidut/ and later - through the Alter Rebbe

(founder of Chabad Chassidut)

And our Nesiim, who fill their place — the study of Pnimiyus HaTorah in the manner of Chochmah, Binah, and Daas,

and the spreading of the wellsprings outward,

beginning from the outward within man — his powers of the soul,

until also from the animal soul,

the outward in the world — the spring and its tasters of the revelation of Pnimiyus HaTorah in the true and complete Redemption.

And so it comes about — through our Nesiim who fill their place from generation to generation,

to the revelations of Pnimiyus HaTorah in our generation,

To the revelations of the inner aspects of the Torah in our generation, this.

and in this itself - comes to Mishnah

Sefer HaSichos - 5751

for the year,

until the revelations in these days through the manuscripts of Chassidic discourses that were printed and are being printed currently.

and in a manner,

as mentioned,

that one draws down the wonders of the Torah

(in the aspect of wonder)

in understanding and comprehension,

until [it reaches] all the faculties of the soul

(Chochmah,

Binah,

Midot and Malchut)

,

and in the language of the well-known Torah of the Alter Rebbe¹⁴ on the verse "Maskil of Eitan the Ezrahite"

(beginning of Psalm 89)

- then the strong one of the soul

(essence of the soul,

(level of wonder)

"he has an intellect,

that through the power of the intellect he is the citizen,

illuminates all the forces and senses",

what the power of the intellect

(above intellect and together with that he is the source of intellect)

Draws down from above intellect into intellect⁴: and although the perfection of this radiance will be in the future,

This is already revealed now as well⁴.

And from this is drawn the power to draw down and reveal G‑dliness in the world

(the Master of the world)

- as the conclusion of Psalm 89: Blessed is the L‑rd forever, Amen and Amen.

And then one comes to Psalm 90,

"A prayer of Moses, the man of G‑d,"

until its conclusion - "May the pleasantness of the L‑rd our G‑d be upon us, etc."

The revelation upon us of Noam Hashem,

the perfection of delight

(Atik'■⁴)

,

until "And the work of our hands establish for us, and the work of our hands establish it,"

in the

(״נועם" letters)

"the true crush,

the third Beis HaMikdash.

and simply - that through Torah study

in general,

and in particular the inner dimension of the Torah,

as it was revealed in Chassidic teachings,

- including - through one who looks at the face of the rabbi,

in the light of his face

(A person's wisdom illumines his face⁴⁴)

,

which contributes to the understanding of the study

[as the Sages said⁴⁵: 'Rabbi said: This thing that I am sharper than my colleagues because I saw Rabbi Meir from behind,

and had I seen him from the front, I would be even sharper,'

as it is written⁴: 'And your eyes shall see your teacher'"}

-

he becomes a vessel for the revelation of Divinity in the world,

including the revelation of the power of the actor in the acted upon in a manner of sight

(Wisdom)

,

and further - the revelation of the power of the Essence in the existence of the entity,

which "He alone, by His power and ability, creates something from nothing and absolute nothingness, etc."

(As explained in Iggeret HaKodesh⁴ in the holy book of Tanya)

.

Beginning from how this is in the service of a Jew

(As explained at the beginning of the book of Tanya)

,

Then for him, the service is not only in avoiding evil - "Do not be wicked",

but also "Be righteous""⁴י,

Although "not every person merits to be a tzaddik and a person does not have as much free choice in this etc."⁴■ Because of the fact that down here there is a soul in a body and animal soul in the physical and material world - it is however through the fact that there is the power of the Essence in the physical body

(from a Jew/ as above,

gives the power that even down here one can reach the highest levels,

until "Be righteous"

Shabbos Parshas Emor,

the 20th of Iyar

(at least through that which "he does his part to fulfill the oath that they swear: Be righteous, etc.,

and further, habituation in it becomes second nature",

"And when he habituates etc., then through an arousal from below, an arousal from above, and perhaps this and that may cause etc., and he will merit the aspect of spirit from the root of some righteous person etc.""'

,

And it can be said that after all these matters - of clarification and refinement etc. - that Jews have gone through during the generations,

now every Jew can surely attain the highest levels,

until "Be righteous" openly

(the revelation of "And Your people are all righteous""¹⁵)

,

as it will be at the completion of the revelation in the true and complete redemption¹⁵¹.

until that through this - the service of spreading the wellsprings outward - one has the power to reveal and draw down Divinity in the world,

even to the most external point beyond which there is no more external.

and all this becomes a preparation and vessel for "And the glory of the Lord shall be revealed"¹⁰³ in the true and complete redemption,

"and the entire world will be occupied only with knowing the Lord,"

and to the revelation of the inner dimension of the Torah,

Until the manner of "And your eyes shall see your teacher."

The lesson from this in plain terms - regarding the actions that Jews need to do in order to hasten the redemption:

In addition to the actions in his portion in the world,

Until in the entire world,

To reveal how the Almighty is the Master of the world in the world and in every thing in the world,

And in particular through that which

One uses all matters of the world "for the sake of Heaven" and for "His sake",

so that every thing in the world reveals the "glory" of the Holy One, blessed be He-

there must also be a special addition in the study and learning of Torah,

and especially - in the inner dimension of the Torah as revealed in Chassidic teachings,

in a manner of understanding and comprehension,

with wisdom, understanding and knowledge,

and also - to influence others around,

through the dissemination of Torah and Judaism,

and the spreading of the wellsprings.

And may it be His will that through the service of completing the "placing in" and revealing the <i>alef</i> in <i>golah</i> — this will immediately bring the redemption,

immediately and instantly, literally,

so that just as Jews stand in their place and situation right now, literally,

in their garments and clothes,

even if they are still of "filthy garments"¹⁰⁴,

because the redemption comes in a manner of <i>lo echshen</i> even <i>keheref ayin</i>⁵,

and only after the redemption "and He said⁵² etc. 'Remove the garments etc. from upon him'"⁵,

and all the more so when it is about "and your people are all righteous".

and all Jews,

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

go together with all their belongings,

"their silver and gold with them"¹⁰⁸,

and likewise with all synagogues and study halls⁵⁵ and the Torah scrolls in them

534 Sefer HaSichos - 5751

in the Holy Land,

in Jerusalem, the holy city,

on the holy mountain,

in the third Beis HaMikdash,

"The sanctuary of the Lord, Your hands established⁵⁷."

- including the Torah scroll that was completed this week,

through the efforts of the women and daughters of Israel,

together with a completion and ceremony of bringing in a Torah scroll,

with great joy, dancing, etc.,

and connected with an increase in giving charity,

which brings the redemption closer"' -

156)

נ״ב י,

Sefer HaSichos - 5751