English translation — משיחת יום ב׳ דחג השמעות* ה׳תנש״א

- Regarding "A new Torah from Me shall go forth" -

From the main innovations in the days of Mashiach - as the Rambam ruled: "In those days, wisdom, knowledge, and truth will increase."

.

That the king who will arise from the seed of David

(King Mashiach)

will be wiser than Shlomo,

and a great prophet, close to Moshe Rabbeinu,

and therefore he will teach the entire nation and instruct them in the way of G-d,

"And therefore Israel will be great sages and know hidden matters and comprehend knowledge of their Creator according to human capacity"².

And in the language of Chazal - founded on the verse 'For Torah from Me shall go forth' that was said in the promises of redemption - 'A new Torah from Me shall go forth,'

'Chiddush Torah from Me shall go forth' / 'In the future, Hakadosh Baruch Hu will sit and...'

.

and a new Torah that He will give through Mashiach."

One could say,

that this gift is hinted in the words of the Rambam that King Mashiach "will be wiser than Shlomo and a great prophet.

.

And therefore he will teach the entire nation" - since he is "a great prophet," therefore the "new Torah"

(that)

"from Me shall go forth",

will be revealed to him, and he will teach it to the entire nation.

And in explanation of the concept of "new Torah" for the future - two interpretations/ways:

The innovation is in the revelation of the reasons and secrets

of the Torah - as it says in the Yerushalmi³ "There are matters that seal the mouth

(they seal the lips over them and close the mouth and they may not be revealed)"

as it says, 'Let him kiss me with the kisses of his mouth,'

and these matters will be revealed in the "new Torah" of the future,

that "assurances" from Him to further appear to them to explain to them the secret of His reasons and hidden mysteries,

and as we find in many places² that Mashiach will teach the inner dimension of the Torah to the entire nation.

Innovation

(also)

in the laws of the Torah - as stated in the Midrashim regarding the Leviathan and the wild ox,

"How are they slaughtered?

Behemoth gores the Leviathan with its horns and tears it, and the Leviathan strikes Behemoth with its fins and slits its throat.

.

Is this a valid slaughter?

(with a question)

,

and we have not learned: 'All may slaughter and with any instrument may slaughter, except for a sickle, a saw, and teeth because they choke.'

.

Said the Holy One, blessed be He: 'A new Torah from Me shall go forth,'

'Chiddush Torah from Me shall go forth' - an innovation in the laws of the Torah that slaughter in this manner will be valid.

And one must understand:

"A clear and explicit matter in the Torah that it is a mitzvah that stands forever and ever,

there is

Day 2 of Shavuot

no change, nor diminution, nor addition,

as it is said⁴: 'All the word which I command you, that you shall observe to do; you shall not add to it nor diminish from it,'

and it is said⁵: 'The hidden things belong to the L-rd our G-d, but the things revealed belong to us and to our children forever, that we may do all the words of this Torah,'

you have learned that all the words of the Torah we are commanded to do forever,

and so He says: 'a perpetual statute for your generations,'

and it is said⁷: 'It is not in heaven,'

you have learned that a prophet is not permitted to innovate anything from now on"¹.

According to this, there needs to be explanation of the concept of "a new Torah from Me shall go forth,"

"through Mashiach" who is "a great prophet" - behold the principle that "it is not in heaven,"

and "a prophet is not permitted to innovate anything"?

And in more detail - both regarding the revelation of the reasons and secrets of the Torah,

and

(and all the more so)

regarding innovation in the laws of the Torah:

Regarding the revelation of the reasons and secrets of the Torah - since these reasons and secrets are not revealed through the study and effort in the Pardes of the Torah²,

but rather,

through that "a new Torah from Me shall go forth,"

"through Mashiach" who is "a great prophet,"

this is seemingly a category of "prophecy,"

And not a fence of "Torah"²?

And regarding the innovation in the laws of the Torah - since

that it is explicit in the Torah that slaughter with a defective knife is not kosher,

how can it be that in the future this slaughter will be permitted,

contrary to the principle that the Torah "has no change, etc.,

all matters of the Torah we are commanded to do them forever,

and so it says: an eternal statute for your generations,

and it is said: "It is not in heaven"?

And it will be understood with the introduction of the explanation in novellae of Torah in this time,

As our Sages said²² "Everything that a qualified student will innovate² was all given to Moses at Sinai" - specifically "to innovate",

The innovation of the qualified student,

And together with this,

"It was given to Moses at Sinai":

At the giving of the Torah, the general principles of the Torah were given to Moses²⁴ through which one knows "to reason in the laws and to debate them with difficulties and resolutions, to delve into the depth of the reasoning and the reasons of the laws, to understand one thing from another, to compare one thing to another, and to innovate new halachic rulings.

.

And likewise in the homilies of the Aggadot, to contemplate within them ethical lessons to know G‑d.

.

For most secrets of the Torah, which is the wisdom of Kabbalah and knowledge of G‑d, are hidden in the Aggadot."²⁵.

Therefore, from the aspect that the veteran student toiled with his intellect to find and reveal this matter

(according to the principles of the Torah)

,

This is his innovation. And from the aspect that the finding and discovery of the “innovation” is done according to the principles of the Torah that were given to Moses at Sinai,

This is included

(in hiddenness)

in the Torah and given to Moses at Sinai.

Sefer HaSichos - 5751

And similarly, one can say regarding the "new Torah" that will be revealed in the future - that at the giving of the Torah

(which was a one-time event,

since there will not be another giving of the Torah")

all matters of the entire Torah were given,

also the matters of "a new Torah from Me shall go forth" that will be revealed through Mashiach,

the reasons and secrets of the Torah that were given entirely

(together with "the secret of His reasons and hidden mysteries")

to Moses at Sinai,

and they are included in hidden form in the Torah given to Moses at Sinai,

except that there is a fundamental and essential difference between the innovations revealed by a veteran student in the present time and the "new Torah" that will be revealed in the future:

The innovations in the Torah that are revealed in this time - since their revelation is through the effort of his intellect

(limited)

of a veteran student,

it is understood,

that also before their revelation

(when they were in concealment)

they are included in the Torah in a way that man has the ability to find them and reveal them

(a concealment that exists in reality)

from concealment to revelation.

Not so the "new Torah" that will be revealed in the future - since man does not have the ability

(a veteran student)

to reveal them,

except through the Holy One, blessed be He, Himself,

"A new Torah shall go forth from Me,"

it is understood,

that their inclusion in the Torah is in a manner of complete concealment that is not subject to revelation

(a concealment that is not in existence / and therefore "their revelation" in the future by the Holy One, blessed be He, is a matter of innovation,

"a new Torah,"

incomparable to the Torah of this time,

as our Sages of blessed memory said²⁷ "The Torah a person learns in this world is vanity compared to the Torah of Moshiach."

And based on this it is understood that the revelation of "a new Torah shall go forth from Me,"

"through Moshiach" who "is a great prophet,"

is a part and included in the Torah given to Moses at Sinai,

that "there is no change

etc. 'It is not in heaven,'"

and "a prophet is not permitted to innovate anything":

Regarding the revelation of the reasons and secrets of the Torah by the Holy One, blessed be He,

"From Me it shall go forth" - even though the level of Torah that cannot be revealed by man but only by the Holy One, blessed be He, Himself

("from Me")

is completely beyond the human intellect below,

and the Torah "is not in heaven,"

nevertheless it is said "a new Torah shall go forth from Me"

("shall go forth" specifically,

and not "shall be given" or the like)

,

that it shall go forth from heaven

("from Me")

and come down below to earth,

in the understanding and comprehension of the human intellect.

And it may be said,

that the going forth from heaven

("from Me shall go forth")

to come down below to earth is emphasized in the revelation of the "new Torah" by King Moshiach,

that although he "is a great prophet,"

he will also be "a master of wisdom

.

greater than Solomon

("the wisest of all men"²}.

.

And therefore 'he will teach all the people,'

namely,

that the new Torah that will be revealed to him in a prophetic manner will be drawn down and enclothed also in mortal wisdom,

and he 'will teach all the people,'

that 'they will be great sages and know hidden matters and comprehend knowledge of their Creator according to human capacity,'

namely,

that even the most exalted matters of the 'new Torah' will be comprehended and permeated as human intellect.

And regarding the innovation in the laws of the Torah

(the permissibility of slaughtering the wild ox with the fins of the Leviathan)

- perhaps it may be said,

that the innovation is that the laws of shechita in the Torah

(which will also apply in the future¹⁶)

were not originally stated regarding this particular slaughter:

Second day of Shavuot

And with the introduction explained in the commentaries"• that this permissibility of slaughter is in the manner of a hora'at sha'ah (temporary directive),

but,

this matter is not in the category of a "new Torah,"

for we have learned from the early sages from tradition: 'If a prophet tells you to transgress the words of the Torah,

.

listen to him

(except for idolatry), and provided it is a temporary matter."

And it may be said,

that the permissibility of slaughtering the wild ox with the fins of the Leviathan is not like any other hora'at sha'ah,

but rather a "chiddush Torah" (Torah innovation)

(that "shall go forth from Me")

that the laws of shechita in the Torah were not originally stated regarding this slaughter.

[And it should be added,

that we find an example of this also in hora'at sha'ah - as the Rogatchover wrote■ regarding the hora'at sha'ah of Elijah on Mount Carmel, which is learned from the verse"■ "Guard yourself lest you offer your burnt-offerings in any place that you see,"

"but you may offer up in any place that the prophet tells you, just as Elijah offered up on Mount Carmel"

[For superficially, what need is there for a specific teaching beyond the general principle of hora'at sha'ah from the verse⁵ "You shall listen to him,"

"Even if he tells you to transgress one of all the commandments in the Torah,

.

everything according to the hour, listen to him''^*]

,

that the innovation here is that 'the name of slaughtering outside does not apply to it at all, and it is a sacrifice,'

namely,

that this is not a permission to transgress the prohibition

of prohibition and permission.

.

For if they slaughter the sacrifices, it would be secular if they did not know the laws of drasah, chaladah, shehiyah, the disqualifications of slaughter, and a defective knife,

and can a man be born by nature who slaughters without shehiyah and drasah, and the knife will be sound and permanent without defect forever?"

of slaughtering outside (the Sanctuary),

but rather that regarding this, the prohibition of slaughtering outside was not originally stated⁷.

And it may be said that similarly will be the innovation of the permissibility of slaughtering the wild ox with the fins of the Leviathan - that the Holy One, blessed be He, will reveal a "chiddush Torah"

(an innovation that cannot be revealed in this time by a veteran student,

but only by the Holy One, blessed be He)

that the laws of shechita were not originally stated regarding this slaughter]

.

And even though this innovation, which cannot be revealed by a veteran student who studies according to the general principles of the Torah,

but only by the Holy One, blessed be He,

is not included in the Torah that "is not in heaven"¹⁹■ - it may be said,

that King Moshiach

(who "will be master of wisdom greater than Solomon")

Sefer HaSichos - 5751

will explain and teach the "chiddush Torah" in the "Great Sanhedrin in Jerusalem" in a manner that it will be accepted by them in understanding and comprehension in their intellect of the Sanhedrin

(according to the general principles of the Torah)

,

and since "they are the essence of the Oral Law and they are the pillars of instruction, and from them law and judgment go out to all Israel,"

the "chiddush Torah

(that)

shall go forth from Me" will also be like "matters that they learned from tradition."

.

"Matters that they learned from their own reasoning through one of the thirteen hermeneutical principles by which the Torah is expounded, and it appears to them that this matter is so""⁴.

And since these two matters - the innovation in the revelation of the reasons and secrets of the Torah,

and the innovation in the laws of the Torah

(the permissibility of slaughtering the wild ox with the fins of the Leviathan)

- are two interpretations of "new Torah,"

it is reasonable to say,

that there is a connection and relationship between them⁴¹,

namely,

that the innovation in the laws of the Torah is related to and comes as a result of the revelation of the reasons and secrets of the Torah.

And it requires explanation:

What is the relationship of the "chiddush Torah" that the laws of shechita were not stated regarding the slaughtering of the wild ox with the fins of the Leviathan to the revelation of the reasons and secrets of the Torah,

that therefore this innovation will be revealed specifically in the future,

when "a new Torah shall go forth from Me,"

when "the secret of the reasons and the hidden mysteries²²" will be revealed?

And this can be explained by introducing an example of the above - a change in the laws of the Torah in the future that is connected with a superior level in the Torah - regarding the disputes between Beit Shammai and Beit Hillel:

For 'after a majority to incline,'

that is specifically in a dispute among the sages of the Mishnah with each other,

but here it is different, for the Holy One, blessed be He, says it is pure."

And elsewhere.

It is stated in the Gemara⁴ "For three years Beit Shammai and Beit Hillel disputed,

these say the law is according to us and these say the law is according to us,

a Heavenly Voice emerged and said: These and those are the words of the living God, but the law is according to Beit Hillel."

And even though "we do not pay attention to a Heavenly Voice,"

because the Torah "is not in heaven" - nevertheless,

the law is according to Beit Hillel because "Beit Hillel⁴ were the majority,"

and the Heavenly Voice was only necessary because Beit Shammai were sharper"

("more incisive"⁴⁴)

,

That is,

When the

Bat Kol comes to argue against Torah teachings⁴⁵,

We do not listen to a Bat Kol because the Torah is 'not in heaven',

But when the Bat Kol comes to decide in a case of doubt,

like the dispute between Beit Shammai and Beit Hillel,

that according to the rule 'follow the majority'⁴,

the halacha should be like Beit Hillel who are the majority,

but they were in doubt because Beit Shammai were sharper than Beit Hillel,

they rely on the Bat Kol since this is not against the Torah's principles⁴⁷.

And as an introduction to the general explanation of the disputes in the Torah - as it says in the Gemara⁴: 'The words of the sages are like goads... they were given from one Shepherd'⁴.

.

These are Torah scholars who sit in groups and groups and engage in Torah,

these declare impure and these declare pure, these prohibit and these permit, these disqualify and these

Second day of Shavuot

z57

declare fit,

Lest a person say: How can I then learn Torah?

Therefore the verse teaches: All were given from one Shepherd, one G-d gave them, one Leader uttered them from the mouth of the Master of all deeds, blessed is He,

as it is written⁵: 'And G-d spoke all these words',

And as it is in the midrash⁵: 'With every single utterance.

.

He would say to him

(the Holy One, blessed be He, to Moses)

forty-nine aspects of impurity and forty-nine aspects of purity,

Moses said: Master of the Universe, when will we arrive at the clarification of these matters?

The Holy One, blessed be He, said to him: 'Follow the majority,'

If the impurity-declaring ones are the majority, it is impure; if the purity-declaring ones are the majority, it is pure' -

(etc.)

The matters of the Torah as they are in themselves

(the wisdom of the Holy One, blessed be He)

can exist in two opposite ways²-,

and both are true,

'These and these are the words of the living G-d'²,

And the decision in this is according to the opinion and intellect of the sages of Israel⁵,

according to the majority view,

as they see fit

('A judge has only what his eyes see'⁵)

in every matter according to its essence⁵⁵.

And this is also the explanation of the disputes between Beit Shammai and Beit Hillel,

that in the majority of halachot on which they differ, Beit Shammai lean toward stringency and Beit Hillel toward leniency - because

in those matters where there are aspects to both sides,

to stringency or leniency,

the inclination of their intellect

(by the nature of their creation,

which is formed according to the root of their souls above)

is

(generally⁵)

such that one inclines to stringency and the other to leniency,

And this is the common aspect and the shared point in the disputes between them.

And the decision in this - according to the majority view,

'follow the majority',

and in a place where there is doubt in the majority decision because the minority are 'sharper',

they rely on the Bat Kol.

And behold,

this principle that 'the halacha is like Beit Hillel',

and even that 'Beit Shammai in the place of Beit Hillel is not a Mishnah' -

applies only in this time,

but in the future the halacha will be according to Shammai.

And one can say the explanation in this - that at first glance,

since the halacha was ruled in accordance with Beis Hillel,

according to the majority opinion,

how is it possible a change that the halacha will be in accordance with Beis Shammai,

contrary to the principle of "after the majority to incline" - that the halacha in accordance with Beis Shammai will be after the Great Sanhedrin in Jerusalem will stand for a count and the majority opinion will be like Beis Shammai⁵,

and through this

(it will not nullify but)

the previous ruling that the halacha is in accordance with Beis Hillel will change,

since then the majority opinion will be like Beit Shammai.

It descended from above and became clothed in human intellect,

therefore,

this does not contradict the rule 'it is not in heaven'.

Sefer HaSichot - 5751

And as for the reason that in the future the judgment of the sages of Israel will change to incline toward the view of Beit Shammai - it can be said,

according to the words of the Gemara that,

'Beit Shammai are sharper',

That your level in the wisdom of Torah is greater than the level of Beis Hillel,

but,

that in this time the halacha is not like them, since the majority of the Sages of Israel who decide the halacha according to their own opinion did not reach

after them another court and it appears to him another reason to contradict it,

he contradicts and judges according to what appears in his eyes,

as it is said

(Judges 17,

to the judge who will be in those days,

you are obligated to go only after the court of your generation.

And all the more so when the court that came after them,

is greater than the previous ones in wisdom and in number,

then it can even annul a decree or enactment or custom that spread throughout all Israel

(Rambam, Laws of Rebels, chapter 2, halacha 1-2)

.

And to note from Yoma chapter

1: 'Lest another court come and increase its measures',

'Lest the Holy Temple be built in his days and a new court arises and a new halacha arises, etc.'

(Rashi there)

This level,

And as Chazal said: They did not establish the halacha like Rabbi Meir even though 'there is none in his generation'.

.

like him',

because 'his colleagues could not fathom the depth of his reasoning',

but not so in the future when 'all of Israel will be

(and all the more so those chosen from all Israel for the Great Sanhedrin in Jerusalem)

'great sages',

there will be among the majority of them

(and perhaps among all of them)

the advantage of the wisdom of Beit Shammai that they are 'sharper',

and therefore they will rule according to the Torah principles like the view of Beit Shammai.

And thus,

that in the future there will be a change in the Torah's halachot according to the nature of human intellect as a result of a higher level in Torah study,

and through this, instead of the halacha like Beit Hillel, the halacha will be like Beit Shammai,

because and through an increase in Torah wisdom in the way of Beit Shammai who are 'sharper' - in a manner similar to the permission to slaughter the wild ox with the fins of the Leviathan when 'a new Torah will go forth from Me'.

And in explaining the connection and relevance of the two aforementioned matters that will be renewed in the future - the halacha like Beit Shammai

(who are 'sharper')

,

and the permission to slaughter the wild ox with the fins of the Leviathan

(since 'a new Torah will go forth from Me')

- one must understand:

The innovation of the halacha like Beit Shammai is to stringency,

to forbid what was permitted,

for something that was permitted in this time according to Beit Hillel who permit,

will be forbidden in the future according to Beit Shammai who are stringent,

whereas regarding the slaughter of the wild ox with the fins of the Leviathan, the innovation is to leniency,

that the Holy One, blessed be He, will permit this slaughter which is not kosher in this time?

How is it possible that specifically in the future

With the second day of Shavuot

many prohibitions and stringencies of Beit Shammai will be renewed

(in place of the permissions and leniencies of Beit Hillel in this time)

,

at the same time that in the future there will be no need for prohibitions and stringencies

(and all the more so there will be no need to innovate prohibitions and stringencies)

whose purpose is to negate the possibility and give place to an undesirable matter,

since in the future the undesirable matters will be nullified,

as it is said⁴⁰: 'I will remove the spirit of impurity from the land',

and there will only be addition and innovation in holiness,

beginning from the general concept of 'a new Torah will go forth from Me'?

Regarding the reason for the innovation of the halacha like Beit Shammai,

that the judgment then of the majority of the sages of Israel will be like the method of Beit Shammai who are sharper - this presents an example in this time in the halachot where 'they counted and Beit Shammai outnumbered Beit Hillel',

'they came to a count and found that Beit Shammai were the majority',

and it is explicit in the Gemara that 'that day'.

,

was as difficult for Israel as the day on which the Golden Calf was made,

a most severe thing,

and the complete opposite of the perfection of 'a new Torah will go forth from Me' in the future?

And we must first explain the source for addition and innovation in the Torah's commandments in the days of Mashiach in the halacha - in the Laws of Kings and Wars and the King Mashiach⁷ in the Book of Yad:

After the Rambam explains that 'the Torah

The Torah testifies about King Mashiach,

"as it is stated*• 'And the L-rd your G-d will return your captivity etc.'"

And it continues■ "Even in the portion of Balaam it is stated, and there he prophesied etc."

(And he elaborates on the interpretation of the verses)

,

He adds later in the Halacha•⁷ "Even regarding the cities of refuge it says, 'If the L-rd your G-d will expand your border and you will add three more cities for yourself etc.,'

And this never happened,

and the Holy One, blessed be He, did not command in vain."

And it must be said,

that this command will be fulfilled in the days of Mashiach,

when there will be an addition

(and perfection)

in the commandment of cities of refuge.

And it is explained at length elsewhere‎—‎that with the additional proof from the cities of refuge, it is emphasized that the coming of Mashiach is a necessary matter also from the perspective of the Torah's commandments

(in addition to the general concept that "the Torah testified about him"/ that the fulfillment of the commandment of cities of refuge in perfection

("and you shall add three more cities for yourself")

will be when "the L-rd your G-d expands your border" in the days of Mashiach,

and since the promise of redemption is a detail and boundary within the Torah's commandments,

it thereby attains the force of eternity of the Torah's commandments,

as the Rambam states at the conclusion of the matter, "And the fundamental principle of these matters is as follows:

This Torah, its statutes and judgments are forever and ever,

and we neither add to them nor subtract from them"⁵

("A commandment stands forever and ever,

it has neither change nor diminution nor addition,"

as above, section 3)

.

And it may be said,

that by emphasizing the matter of redemption as a detail and boundary in a commandment of the Torah that "has no...

...

addition" through an addition to the commandment in the days of

Sefer HaSichos - Tishrei 5751

Mashiach,

as it is written, "And you shall add three more cities for yourself etc.,"

it is hinted that wherever we find that in the days of Mashiach there will be change, diminution, or addition in matters of Torah and mitzvos

[for example: the change of halacha according to Beis Shammai,

the diminution in the laws of shechita through permitting the slaughter of the wild ox with the fins of the Leviathan,

and the addition of a "new Torah"]

,

this is not a change, diminution, or addition in the Torah,

but rather in the manner and example of the addition of cities of refuge

(the source in halacha for addition in Torah and mitzvos in the days of Mashiach)

,

that this addition is part of the commandment now

(for the definition of the commandment is that in the days of Mashiach they will add three more cities)

,

through which the perfection of the commandment is achieved!,

as will be explained below.

And with an introduction to the explanation of the addition of three cities of refuge in the days of Mashiach - for at first glance it is not understood:

What is the unique significance of the addition of three cities of refuge in the days of Mashiach,

to such an extent,

that the force and eternity of the promise of the coming of Mashiach depends on it becoming a detail and boundary in the commandment of cities of refuge?

Moreover: the content of the commandment of cities of refuge is in opposition

(seemingly)

to the content of the coming of Mashiach - because,

the need for cities of refuge is "for a murderer to flee there,"

whereas in the days of Mashiach there will certainly not be the reality of a person who kills,

even unintentionally"

[and it is known the give-and-take in explaining the need for cities of refuge

(even six cities,

and certainly "and you shall add three more cities,"

And the explanation of the above may be stated:

In the Torah there are

(generally)

two matters:

(a)

"A precious treasure hidden away for you"⁷⁷ - the essence of the Torah, which is the wisdom of the Holy One, blessed be He

(which is above the world,

except that it descended below to earth)

,

(b)

"I gave it to the Earth"⁷ - its giving down to earth in order to effect that the world be according to the Torah's instructions,

both through positive action,

"do good,"

and through negative action,

"turn from evil."

And more specifically - the difference between Torah and commandments: Torah is the wisdom of the Holy One, blessed be He,

and commandments

(do's and don'ts)

are instructions to man on how to conduct himself in the world.

And similarly within the Torah itself - the study of the wisdom of the Torah in itself, which does not pertain to actual deed,

"make the Torah great and glorious"⁷,

"expound and receive reward""

and the study to know the deed that must be done and those that must not be done.

And within the study of the wisdom of the Torah itself - this is the distinction between the revealed part of Torah and the hidden part of Torah: In the revealed part of Torah, the primary emphasis is on the action of refining the world through the detailed laws of forbidden and permitted, impure and pure, valid and invalid,

therefore it is called "the tree of good and evil"²"

("the Tree of Knowledge of good and evil"⁴⁸")

,

on account of

Second day of Chol Hamoed Sukkos

the garbing to separate good from evil,

to distinguish between the invalid, forbidden, and impure from the valid, permissible, and pure,

and also the garbing in false claims

(to extract truth from falsehood)

in the laws of liability and exemption between man and his fellow⁴"; in contrast, the hidden part of Torah is called "the tree of life"

("the Tree of Life"⁵")

,

"for there is no...

...

side of evil...

...

from the spirit of impurity"¹",

since it does not deal with the separation of good from evil,

but rather speaks about matters of G-dliness,

"know the G-d of your father"⁵²".

And in this matter, the general distinction between the present time and the days of Mashiach is emphasized:

In the present time - the primary service is the refinement of the world,

which is accomplished mainly through the study of the revealed part of Torah,

the six orders of the Mishnah

(including the dialectic and give-and-take in the Gemara and the Poskim,

Rishonim and Acharonim)

in matters of forbidden and permitted, impure and pure, liable and exempt

(but even for the work of refinement in the revealed Torah, there is a need for the study of the hidden Torah, through which the G-dliness in the Torah will shine in his soul)

:

In contrast, in the days of Mashiach - after the completion of the work of refinement,

when evil will be separated from good - "the occupation with Torah and commandments will not be to refine clarifications,

but rather to unite higher unifications.

...

And all this through the inner dimension of Torah, fulfilling the commandments with supernal intentions.

...

the inner dimension of the commandments and their hidden reasons"⁷"

(but even then "they will need to know the laws of forbidden and permitted, impure and pure""

"but the revealed things will be revealed and known to every

Jew with initial knowledge without forgetfulness, and they will not need to occupy themselves with them"⁵⁴")

.

And it may be said,

that this is also the content of the distinction between the six cities of refuge in the present time and "and you shall add three more cities" in the days of Mashiach:

The commandment of the city of refuge is connected with the rectification of the sin of the Tree of Knowledge

(the root of all sins⁵⁵)

,

As it is stated in the Midrashim⁵⁶ "Why was Adam banished

(Adam from Gan Eden after the sin of the Tree of Knowledge)

Because he brought death upon the generations and was liable to die immediately, but [she] had mercy on him and banished him like an unintentional murderer who is exiled from his place to the cities of refuge".

And more specifically, this is connected with the rectification of the sin and transgression⁵⁷:

It is known that every sin and iniquity is akin to and resembles "striking a soul

(unintentionally)

"⁵⁸׳⁵⁹,

as it is written "He who sheds the blood of man within man",

which is the matter of "shedding the blood and life of a holy person within a person of the kelipah",

except that this is in a manner of "

(striking a soul [in)]

unintentionally",

against his will,

for,

the true will of every Jew is "to do all the mitzvos and distance from transgressions""

(except that "his evil inclination is

Sefer HaSichos - 5751

that they overpowered,

like coercion)

,

And the act of sin is "B'nai De'ach",

as Chazal say: "A person does not commit a sin unless a spirit of foolishness enters him",

And further, and this is the main point: that "G-d caused it to happen",

as it is written: "Awesome in deeds upon mankind",

"a false accusation is hung upon him""".

And the rectification for this is through exile to a city of refuge - which alludes to the Torah,

as our Sages said, "words of Torah provide refuge"',

that is,

the Torah provides refuge for the person who engages in it to protect him and save him from the avenger of blood,

"he"" is the Satan, he is the evil inclination""",

and moreover, through it is effected the rectification for the shedding of blood and the life of the holy person that is drawn from the Torah,

new life from the "Torah of life"•"'.

And in the days of Moshiach,

after the completion of the clarification

of the world - the concept of the cities of refuge will be in a more elevated manner:

It is well known that even in the days of Moshiach,

when the work of Bnei Yisrael in clarifying the good from the evil will be completed and they will reach the perfection that existed before the sin of the Tree of Knowledge - there will still be the existence of evil in the world⁶⁰,

and therefore the need for the cities of refuge will remain in order to negate the possibility of an undesirable matter that can result from the existence of evil in the world

(just as before the sin of the Tree of Knowledge there was the possibility of the matter of sin through the existence of evil in the world)

.

And this matter

(negation of the possibility of an undesirable thing)

is accomplished by this: "And you shall add for yourself three more cities",

the addition of a new type of cities of refuge,

a new revelation in "words of Torah

Second day of Shavuos

provide refuge" - this is the matter of "a new Torah from Me shall go forth",

the revelation of the reasons of the Torah, the inner dimension of the Torah,

since the inner dimension of Torah is above any connection to the clarification of good and evil,

therefore it provides refuge for the person in a manner that negates even the possibility of an undesirable thing.

And it can be said,

the cities of refuge in the present time,

six cities,

correspond to the six orders of the Mishnah

(including their explanation in the Gemara, in which are elucidated all the details of the laws of forbidden and permitted, impure and pure, obligated and exempt, through which the clarification of the world is accomplished,

And the cities of refuge that will be added in the days of Moshiach,

three cities,

correspond to the addition and innovation in the entirety of the Torah - "Orayan Telisai",

three cities - through the revelation of the inner dimension of the Torah' ".

And it will be sweeter - that the three cities that will be added in the days of Moshiach are "the cities of the Kenite, Kenizzite, and Kadmonite, which were covenanted to Avraham Avinu and have not yet been conquered,

and about them it is stated in the Torah: And if Hashem will expand your border"²",

And it is known⁵ that the conquest of the land of the seven nations in the soul is the matter of clarification of the attributes,

which is the entirety of the service in the present time,

and the conquest of the land of the three nations

(Kenite, Kenizzite, and Kadmonite)

in the soul is the matter of clarification of the intellect that will occur in the days of Moshiach,

for then there will be the revelation of "a new Torah from Me shall go forth"⁴".

Based on this, we can also explain the innovation that in the days of Moshiach the halacha will be like Beis Shammai:

And first, an explanation of the disputes of Beis Shammai and Beis Hillel,

Beis Shammai forbid and Beis Hillel permit - the dispute concerns the manner of the Torah's operation in clarifying the world:

Regarding things that are certainly undesirable,

everyone agrees that the clarification is through rejection,

"The left hand pushes away""' - impure, forbidden, and invalid. Regarding things that are certainly permitted,

matters of permission,

everyone agrees that the clarification is through drawing near,

"The right hand draws near"⁵" - pure, permitted, and fit,

through using them for the sake of Heaven,

"All your deeds should be for the sake of Heaven"⁴" and "In all your ways know Him"⁷",

by which they are clarified, purified, and elevated to holiness. And regarding things about which there is doubt whether they need to be rejected or can

(and therefore need)

to be drawn near and elevated to holiness,

because the evil is not recognizable and visible in actuality and openly,

but only in potential and concealment,

and so forth - Beis Shammai and Beis Hillel dispute"■:

Beis Shammai"

(whose soul root is from the aspect of gevuros)

- the tendency of their intellect is to be stringent,

to reject and forbid even those matters in which the evil is only in potential and concealment,

and Beis Hillel

(whose soul root is from the aspect of chassadim)

- the tendency of their intellect is to be lenient,

to draw near and permit those things that have no evil in actuality and openly.

And this distinction is also hinted at in their names²⁰:

26.

And further.

Sefer HaSichos - 5751

"Shammai" - from the term "he sets his ways"',

who weighs his ways with extreme caution even from matters of hidden evil,

and when he finds that they have hidden evil, he rejects and forbids them.

And "Hillel" - from the term "his light shines upon my head"--',

which is the matter of light and revelation,

drawing down the light of holiness even to a place where there is evil in potential and concealment⁶⁸-'.

And it should be added,

that the distinction between Beis Shammai and Beis Hillel is also in the level of Torah through which the clarification of the world is accomplished:

"Beis Shammai are sharper" - a higher level in Torah study

(the "potential" in the Torah,

the inner dimension of the Torah)

,

that in its power one can clarify

(not only revealed evil,

but also)

hidden evil,

unlike Beis Hillel who study the Torah as it is in actuality and openly

(the revealed aspect of Torah; their concern is not to clarify hidden evil,

and in such a situation where there is no ability to clarify hidden evil,

it is forbidden to reject and distance things that can be drawn near and elevated to holiness.

Therefore:

In the present time,

since the state of the world is that most people are not connected to the level of Beis Shammai to weigh and scrutinize their ways with extreme caution even from hidden evil and to clarify it through a higher level in Torah - the halacha is like Beis Hillel,

and [the ruling of] Beis Shammai in place of Beis Hillel is not a [valid] mishnah,

to the extent that when "they counted and Beis Shammai outnumbered Beis Hillel",

"that day

.

was as difficult for Israel as the day the [golden] calf was made",

for,

through rejecting and distancing from the boundary of holiness things that could have been drawn near and elevated to holiness, strength is thereby added to the forces of impurity.

But in the days of Moshiach the halacha will be like Beis Shammai

- since the judgment will change in the natural intellect of the sages of Israel corresponding to the change in the state of the world in the days of Moshiach⁴-'

(according to the rule that "a judge has only what his eyes see")

according to the view of Beis Shammai - for,

after the clarification of good from evil is completed,

they will all be in a situation and state of "he sets his ways",

to scrutinize and weigh their ways with extreme caution even from hidden evil

(in concealment and potential, and even to the negation of the possibility of an undesirable thing - through the rejection and distancing of things that have hidden evil

(since the reality of evil still remains in the world,

as mentioned in section 12)

; and this matter will be through the revelation of a higher level in the Torah

("sharper")

among all of Bnei Yisrael - "a new Torah from Me shall go forth",

the reasons and secrets of the Torah,

since they are above any connection to the clarification of the world,

through them even the possibility of undesirable things is negated.

And it should be added,

That also in connection and affinity with Shavuot,

“The time of the giving of our Torah” - in which the entire Torah was given,

including also the “new Torah”

(that)

from Me shall go forth”

(as above, sec. 4)

- we find an example of the matter of the halacha like Beit Shammai,

akin to and an example of the innovation of the halacha like Beit Shammai in the days of Mashiach⁷⁰•־׳:

At the conclusion of the laws of Shavuot•׳־׳ the Alter Rebbe writes: “On the day after Shavuot it is forbidden to fast according to the primary law because it was a day of slaughtering in the time when the Holy Temple stood,

namely,

on that day they would offer the festival burnt-offerings that they could not offer on the festival itself because they contain no need for food for the soul.

.

And although this is according to the words of Beit Shammai, but according to Beit Hillel it is permitted to offer them even

(Yoma 83,

and see at length

(in the style of the homily of Midrash Shemot)

Responsa and explanations, ibid., section 1.

Rashna

Second day of the festival of Shavuot

on the festival itself,

nevertheless,

since in this matter Beit Hillel acted according to their words and many of Israel followed them to offer them after the festival, and this day, which is the day after the festival, became for them like the festival itself to be forbidden in eulogy and fasting; therefore, even now that the Temple is destroyed, eulogy and fasting are not permitted on that day.”

And one can say the explanation of this - in the inner dimension of matters²⁷:

It is stated in the Gemara²: “The eve of the day of Atzeret is dangerous

(to let blood)

.

.

Because.

.

that a spirit goes forth on it and it is called slaughter, for if Israel had not accepted the Torah, He would have slaughtered them, their flesh and blood, etc.¹².

And the Maharsha questioned in one of his comments: “At first glance,

.

he should have called it ‘slaughterer’ rather than ‘slaughtered’,”

“that comes to slaughter others,”

and he answers that “that spirit, which is Satan, is the evil inclination, it is the spirit of the one who comes to slaughter Israel if they had not accepted the Torah,

but since they accepted the Torah and overcame their inclination, on the contrary, Israel slaughtered the evil inclination.”

And one can say,

that this is also the content of the matter of “day of slaughtering”

(the day after Shavuot)

- the slaughtering of the evil inclination.

That is,

in “the eve of the day of Atzeret”

(the eve of Shavuot)

,

before the receiving of the Torah,

“a spirit goes forth” “that comes to slaughter Israel if they had not accepted the Torah”,

And on the day after Shavuot,

after they accepted the Torah,

it becomes a “day of slaughtering”,

referring to “Israel slaughtered the evil inclination.”

And the reason that “in this matter Beit Hillel acted according to their words

(according to Beit Shammai)

and many of Israel followed them to offer! after the festival” - one can say,

that on the festival itself,

the time of the giving of our Torah,

which includes

(in concealment)

also the “new Torah”

(that)

from Me shall go forth,”

the reasons and secrets of the Torah that are above connection to the clarification of evil,

there is no

(place and)

need for the slaughtering of the evil inclination”⁷⁴

(according to the opinion of Beit Shammai,

that from their level in Torah study,

“they are sharper”,

they negate and nullify even the hidden evil and the possibility of an undesirable matter)

,

and therefore the day after Shavuot

(specifically)

is a “day of slaughtering.”

And in addition to the innovation in the days of Mashiach that the halacha is like Beit Shammai,

that something that was permitted according to Beit Hillel will be forbidden according to Beit Shammai,

there will also be a “novelty of Torah” in the future in the permission of a forbidden thing²'⁷⁶ - that the Holy One, blessed be He, will permit the slaughter of the wild ox with the fins of the Leviathan:

And as an introduction - that in addition to the words of the Midrash “This slaughter is valid

(perfectly)

but we did not learn thus: ‘All may slaughter, and with anything may slaughter, and one may always slaughter except with a sickle, a saw, and teeth because they strangle,’”

it is also difficult

(and firstly)

from “all may slaughter”,

that this is a slaughter that is not by the hand of man

(but rather by the Leviathan)

,

and we learned: “A knife fell and slaughtered.

.

it is invalid,

as it is stated²'⁷⁸ ‘And you shall slaughter and eat; what you slaughter you shall eat’⁵-⁸⁰.”

Sefer HaSichot - 5751

And one can say the explanation of this - that the slaughter of the wild ox with the fins of the Leviathan in the future will be by the Holy One, blessed be He³,

namely,

that the fins of the Leviathan are the knife with which the Holy One, blessed be He, will slaughter the wild ox.

And since the “novelty of Torah” is that regarding this slaughter the laws of slaughter were not stated from the outset

(as above, section 5)

,

this includes also that regarding this slaughter the law of “what you slaughter you shall eat” was not stated

(specifically slaughter by man)

,

since it is by the Holy One, blessed be He⁷.

And in explanation of the reason that the slaughter of the Holy One, blessed be He, is not like the slaughter of man according to the laws of the Torah

(even though “He declares His words to Jacob etc.”,

“what He does, He tells Israel to do”)

- one can say:

The essence of slaughter - “there is no ‘and slaughter’ but ‘and drag’”,

that through this there is clarification and drawing up and elevation of the animal,

that becomes fit and suitable for human consumption, making its blood and flesh like his own flesh,

and with this power he will do his service to serve his Creator through fulfillment of Torah and mitzvot.

Thus,

that in the essence of slaughter the general concept of clarification and elevation of worldly matters to holiness is emphasized,

And to the ultimate perfection - the slaughter of the evil inclination

(as above, sec. 12)

.

Based on this, the difference between the slaughter by man and the slaughter by the Holy One, blessed be He, is understood - that in the slaughter by man,

since the act of clarification is within man's power,

there are several limitations in the manner of the act of clarification that are expressed in the specific laws of slaughter in the Torah,

and without them the slaughter is invalid; but this is not the case regarding the slaughter by the Holy One, blessed be He,

since the act of clarification is performed by the Holy One, blessed be He,

restrictions do not apply in this,

and therefore in all circumstances the slaughter is valid⁴.

And one may add and explain as above

(the addition of three cities of refuge in the days of Mashiach,

the halacha like Beit Shammai,

and the permission of slaughter of the wild ox)

in greater depth:

And with the preface explained elsewhere¹ regarding the general concept of negative commandments, that they will also be in the days of Moshiach,

when the primary service will be

Second day of Shavuos

And 58

in "doing good" - then their fulfillment will be "in their supernal root, which are holy gevuros"¹,

gevuros that are above chasadim,

as known⁴⁴, that the root of negative commandments is above the root of positive commandments,

in the manner and analogous to the advantage of comprehension of negation over comprehension of affirmation,

that therefore their existence is not in a manner of obligation,

rise and do,

but in a manner of negation,

sit and do not do.

And accordingly, one can explain also the dispute between Beit Shammai and Beit Hillel - in the root of the matters: Beit Shammai, whose soul root is from the aspect of gevurot,

holy gevurot that are above chassadim,

they see these matters in their root

(in potential)

,

in the aspect of holy gevurot that are revealed only in a manner of comprehension of negation

(which is above comprehension of affirmation,

“they are sharper”)

,

Refrain from doing - Beit Shammai forbid,

and Beit Hillel, whose soul-root is from the aspect of kindnesses,

saw these matters as they are revealed

(in actuality/ matters that are drawn and revealed in a manner of positive apprehension,

Arise and do - Beit Hillel permit⁴⁵.

Therefore:

In this time, when most people are not at the level of Beit Shammai to weigh and scrutinize the root of matters above in the aspect of holy mights

(negative apprehension)

,

but rather as they are in actuality and revealed, from which undesirable matters can be derived - one must increase kindness over might.

Therefore the law was decided like Beit Hillel

(kindnesses)

,

For Beit Shammai in the place of Beit Hillel is not an error.

And to such an extent,

that regarding the laws where 'Beit Shammai outnumbered and surpassed Beit Hillel'

(the dominance of mights over kindnesses/ the Sages said that 'that day.

.

was as difficult for Israel as the day on which was made

But in the days of Mashiach,

when the clarification of good from evil is completed,

and there will be no place for concern about undesirable matters,

they will all be in a position and state to scrutinize and weigh the root of matters above in the aspect of holy mights,

the level of negative apprehension,

and therefore,

those matters that were permitted in this time according to Beit Hillel,

will be forbidden in the days of Mashiach according to Beit Shammai,

because in them will be revealed the superiority and perfection of holy mights that are above kindnesses,

whose drawing down is by way of negative apprehension.

And based on this, we can also explain the content of the matter of the cities of refuge for an accidental murderer in the days of Mashiach:

An accidental murderer

(the root of all undesirable matters concerning which we were commanded in prohibitions)

alludes to the root of the superiority of prohibitive commandments,

holy mights that are above kindnesses,

negative apprehension.

And the residence of the accidental murderer in the city of refuge,

indicates that through Torah study

('words of Torah provide refuge')

,

and particularly through a new revelation in Torah,

'And you shall add for yourself three more cities,'

the reasons and secrets of the Torah

(as above, sec. 12 / is drawn and revealed also the root of prohibition which is the matter of negative apprehension in a manner of absorption internally,

that is,

that even the most exalted matters that in themselves cannot be revealed in a manner of positive apprehension,

but only in a manner of negative apprehension,

are drawn and revealed within the Holy One, blessed be He, in a manner of positive apprehension⁴⁷.

And one could say,

that this matter is also emphasized in the act

Sefer HaSichos - 5751

in actuality

(in addition to Torah study)

in at least one matter - the permit of slaughtering the wild ox with the fins of the Leviathan - that even a thing that is in a manner of negative apprehension,

that cannot come in positive apprehension,

and therefore is forbidden for consumption because it cannot come in a manner that there will be blood and flesh like its flesh,

will be drawn and revealed in a manner of positive apprehension,

and therefore will be permitted for eating,

that it will come internally and will have blood and flesh like its flesh.

And in explaining the reason that this matter is emphasized specifically in the permit of slaughtering the wild ox with the fins of the Leviathan - one could say:

It is explained in Chassidic discourses⁴ the difference between Leviathan and wild ox in the service of man,

that Leviathan, whose place is in the sea,

the hidden world,

indicates service in spirituality, in unifications of supernal unifications, etc.,

and the wild ox that is found on dry land,

the revealed world,

indicates service in physicality, in clarification of the world.

And there is in this what is not in that: the service in spirituality

(Leviathan)

is in a manner of elevation upward,

where one attains most exalted lights,

but it does not have the perfection of drawing down below,

whereas service in physicality is in a manner of drawing down below,

but it does not have the advantage of the more exalted lights.

And in the future to come, the two advantages will join together

together—that even below, the most exalted lights will be drawn and revealed,

by means of the Leviathan slaughtering and elevating

('the term 'slaughter' means drawing out')

the wild ox,

that is,

that the superiority of the supernal lights will be revealed

(the elevation through the Leviathan)

in the matters of service below

(the wild ox)

.

That is,

that the slaughter of the wild ox is the content of the total sum of all our actions and service in clarifying the world,

and therefore,

in this will be revealed the ultimate perfection of the entire service,

that even the most exalted matters of negative apprehension

(Leviathan,

the hidden world)

will be drawn in a manner of positive apprehension

(wild ox,

revealed world)

,

and therefore the Holy One, blessed be He, will permit eating the wild ox by a forbidden slaughter,

by means of [the fact that] 'A new Torah from Me will go forth,'

'a renewal of Torah from Me will go forth,'

that even the most exalted level in Torah,

precisely 'from Me,'

that cannot be revealed in this time,

and only negative apprehension pertains to it — '

(from Me)

will go forth,'

that will go forth and be drawn and come below in a manner of positive apprehension,

that 'all Israel will be great sages and know hidden things and attain knowledge of their Creator according to the capacity of man,'

as it is stated¹⁴ 'For the earth will be filled'

(the revealed world)

'with knowledge of the L-rd as the waters cover the sea'

(the hidden world)

מב־ םים״<)

5ו,

148)

See Likkutei Torah, beginning of Parshat Shemini.

And in chapter 29.

Sefer HaSichos - 5751