English translation — ש״פ נצבים ה׳תנש״א, יום ב׳ דר״ה וש״8 יילד ו׳ תשרי

Rosh Chodesh Nissan does not fall on Shabbat

except in a leap year.

And thus,

that in this year there are three kinds of completeness - a threefold completeness:

the dominion connected with the months of Cheshvan and Kislev, both of which are full,

the completeness connected with the leap year - that through the addition of the leap month

(the thirteenth)

the entire year becomes a "complete year",

As the Sages expounded: "A complete year,

to include the intercalated month,"

And the completeness connected with the establishment of Rosh Chodesh Nissan on Shabbos — that also the first day of Pesach falls on Shabbos,

And the beginning of Sefiras HaOmer

(from the day after Pesach)

is on Motzoei Shabbos,

"the day after Shabbos" also literally,

for then there are "seven complete Shabbosos" as complete,

weeks that begin on Sunday and end on Shabbos,

like the days of creation!,

complete as perfect".

And we must explain the special quality in the fixed order of the year,

both regarding the fixation of Rosh HaShanah on Monday and Tuesday

(B"G HaMelech/ and regarding the fixation of the rest of the year,

and in sequence: Cheshvan and Kislev are full,

a leap year,

and Rosh Chodesh Nissan

(and the holiday of Pesach)

on Shabbos

(B'sh'Z)

; and in addition to the virtue of the determination of this year, we must also explain the unique virtue of the year 5752 relative to other years that have the same determination,

and likewise we must explain the connection and relevance of all the aforementioned matters,

as follows.

B"Gemaler:

The virtue of the fixing of Rosh Hashanah on the second day -

because it is in the greatest proximity to the day

first¹•■:

The first day of the week is analogous to the first day of the beginning of Creation - that is why it is called "first day" even though tens of thousands of days have passed since the six days of Genesis¹⁵,

And it is emphasized also in the Song of the Day,

"At its beginning, what did they say, 'The earth and its fullness,'

On the name that He acquired and gave possession and rules in His world*■.

And this is also the concept of Rosh HaShanah — as it is written■: "This day is the beginning of Your works, a remembrance of the first day,"

And emphasized also in the recitation of the psalm of David: "A psalm of G-d, the earth and its fullness"

(the song of the first day)

in the evening prayer of the night of Rosh HaShanah•',

the first prayer of Rosh HaShanahי■.

And more specifically:

Known" the explanation of the reason that "This day is the beginning of Your works, a remembrance of the first day" refers to Rosh HaShanah.

(1 Tishrei, even though the world was created on 25 Elul, and 1 Tishrei is the sixth day of creation - being the day Adam HaRishon was created,

the essence, purpose, and objective of all creation,

Sefer HaSichos - 5752

and through him completeness was effected in all creation,

as explained in the Midrashim of Chazal, that Adam HaRishon called out and said to all creatures of the world: "Come, let us prostrate ourselves and bow, let us kneel before Hashem our Maker,"

and he crowned Hashem as King over the entire earth,

by the proclamation: "Hashem*² reigns, He is clothed in grandeur,"

and similarly on every Rosh HaShanah,

As our Sages of blessed memory said:* "Hashem said.

Say before Me on Rosh Hashanah Malchuyot.

so that you make Me king over you",

And through Bnei Yisrael, He also becomes "King over the entire earth".

And accordingly, one could say,

that in the establishment of Rosh Hashanah in the greatest proximity to Sunday, the perfection of the entire creation is emphasized.

(All the six days of Bereishis)

as it is in the status and condition of the first day which is called "Yom Echad"*—,

"that the Holy One, blessed be He, was alone in His world"²,

that is,

that even after all the creations in the world were created, it shines and is revealed in the world that "the Holy One, blessed be He, is alone in His world."

And furthermore, the main point,

that in the determination of Rosh HaShanah after the first day

(on the second day adjacent to it,

But not on Rosh Hashanah itself... It is emphasized that on Rosh Hashanah there is a more elevated matter that comes after the first day.

("one day",

that "the Holy One, blessed be He, is unique in His world")

- the innovation that through man's service•²

In addition to the perfection of creation

(including also the creation of man)

by the Holy One, blessed be He,

as follows.

And to preface - that the day of the creation of Adam is Rosh Hashanah

("The beginning of Your works.

first day")

Not only because of the perfection in the creation of man

(the chosen of the creations,

the work of His hands of the Holy One, Blessed be He²)

By itself,

but also

(and primarily?)

because of the perfection that is made in the creation through the work of man,

in saying "Come, let us prostrate ourselves, etc.,"

"Hashem is King, etc.,"

which is a higher perfection than the perfection of creation by the Holy One, blessed be He.

And the explanation of this:

After the completion and conclusion of the entire creation with the creation of man on the sixth day, it is stated•² "which G‑d created to do",

meaning "to rectify"²²,

That is,

that after the perfection of the creation by the Holy One, Blessed be He,

"which G‑d created",

it is necessary to "do" a correction and addition through the work of man

("You are called Adam"²²,

on account of 'adamah' to the Most High²²)

In the fulfillment of Torah and mitzvos,

As emphasized also in the Giving of the Torah on the sixth of Sivan, which is hinted at in "the sixth day" of the account of Creation,

"The sixth" with an extra hey,

"The special sixth"*²,

"It is the sixth of Sivan, prepared for the Giving of the Torah"•² that "the sixth day of Sivan on which the Jewish people received the Torah.

It is considered as if the world was created now"•²,

And we emphasize in the Shofar verses of Rosh Hashanah the matter of the Giving of the Torah,

Since the creation of the world is on Rosh Hashanah

See B"D ch.24,

Kach"R perek 3,

(1>.

Shabbos Parshas Nitzanim, 5751,

Second day of Rosh Hashanah and Shabbat Parshat Vayelech, 6 Tishrei

5 and

For the sake of the service of Israel in fulfilling the Torah.

And the explanation of the content of the correction and addition through man's service

(,

to do")

regarding the perfection of the world

(including also after man was created in it)

From the aspect,

"which G‑d created”—that the perfection from the aspect of creation is only the level of G‑dliness that is relative to the world,

And through man's service in fulfilling the Torah and mitzvos, there is drawn down and revealed in the world also the level of G‑dliness that is above the world,

and even to the drawing down and revelation of His Essence and Being, blessed be He, in the world³⁷,

that this is the matter of the Holy One, blessed be He, desiring to have a dwelling place in the lower realms,

that the existence of the world

(the lower realms)

becomes a dwelling place in which His Essence and Being, blessed be He, are revealed.

And it can be said,

that this matter is hinted at in the creation of man in the manner of "And the L-rd G-d formed the man from dust of the ground and breathed into his nostrils the soul of life" - that through the "soul of life" which the Holy One, blessed be He, blew into the human body that was made from,

"dust from the ground" which is the foundation of all of creation, that

"everything came from the dust"³.

power was given to draw down and reveal the

"soul of life" in all of creation: first and foremost - the revelation of the "soul of life" of creation itself,

so that there should be evident in the world the G-dly power that brings into being and enlivens the world

(the level of G-dliness that is relative to...

Das nufa to this that the world came into being face from the their activity it is in rest the azsukh.

(Tanhu shakhen *kh> - ni,

Noach the clouds that creation he from mouth of the greatness

(See at length d-h opening of Elijah■ tish'teh■ his mouth

(0chaf fly ch"h page 105 and cause and sheep.

World/ and further and main - continuation and revelation,

Soul of life• of the man,

A part of Eloka from above actually,

A part of the essence,

Eloka,

That the level of Elokus which is above the world should also be revealed in the world,

And even to the revelation of His Essence and Being, blessed be He.

And this matter was accomplished through the service of Adam HaRishon who declared throughout all of creation,

Come, let us prostrate ourselves and bow down, let us kneel before G‑d our Maker,

"G‑d is King, He has robed Himself in grandeur" — that in addition to the proclamation of,

"G‑d is our Maker"

(the level of G‑dliness relative to the world through which the creation, existence, and vitality of the world are effected / Adam caused in all of creation the prostration associated with

(and effects the)

coronation of the King,

"G‑d is King, He has robed Himself in grandeur",

that the sovereignty of the Holy One, blessed be He, is revealed in the world,

The level of G-dliness within Ein Aroch

(General)

to the world",

and in public, according to the known" that the root of malchut is above all the sefirot,

in the aspect of Keter,

and to the innermost of Keter,

and to His Essence and Being, may He be blessed.

And one should add,

that these two matters

(the perfection of the world from the aspect of creation,

and the addi- tional perfection that is accomplished through the service of man)

are also hinted at in Pirkei Avos that we learn

Sefer HaSichos - 5752

on the Shabbos before

(and from it is blessed״)

Rosh Hashanah - Chapter Five and Chapter Six⁴:

The beginning of Chapter Five,

"With ten utterances the world was created" - the perfection that comes from creation,

the level of Divinity relative to the world; and Chapter Six•⁴,

which begins "The Sages taught in the language of the Mishnah",

that through the service of "the wise" <״all your children are students of the L‑rd״⁴)

in the study of the "Mishnah"•⁵ which is connected to the matter of the redemption■⁵,

a redemption is brought about from the measure and limitation of the creation of the world⁵¹ "with ten utterances",

through the revelation of His glory and sovereignty of

the Holy One, blessed be He,

as the conclusion and seal of the sixth chapter, "Everything that the Holy One, blessed be He, created in His world, He created only for His glory,

as it is stated⁵⁵, 'Everyone who is called by My name and for My glory I created him, formed him, even I made him,'

and it says⁵⁴, 'Havayah will reign forever and ever' - the purpose of creation is for the addition that is made through the work of man to reveal in the world His glory and sovereignty of the Holy One, blessed be He, which are incomparable to the world.

And perhaps one may note the hint in the combination of the fifth and sixth chapters together - that the combination of their numbers equals eleven,

as is known⁵⁵, that it indicates the aspect of 'You are One and not in number'⁵⁵,

above the ten sefirot,

And above the 'ten utterances' which correspond to the ten sefirot⁵⁷,

And also above the Ten Commandments in the Torah, which are connected with the ten utterances•⁵,

that this aspect is drawn down and revealed through the service of Israel, through learning and fulfilling the)

Torah,

as hinted in the verse•⁵ 'eleven days from Chorev',

that at the Giving of the Torah at 'Chorev' were given the Ten Commandments

(the level of Torah that relates to the world which was created with ten utterances)

and "from Sinai"

(when they go from Sinai•⁵)

begins their service

Shas Nitzavim, 8 Tishrei 5751,

Tuesday of Rosh Hashanah and Shabbat Parshat Matot and Mas'ei³⁰ Tishrei

of Israel in Torah,

to continue and reveal

(in the Torah that descended to the world,

And through this also in the world)

in regard to,

eleven\",

the level of the Torah as it is above the world,

and until as it is in His Essence, blessed be He

(,

You are One and not in number)

'⁴.

that will revive in it the brother of the concealed ones

(Shabbos there/ since the perfection of the service is in a manner of embodiment in bodies specifically,* as emphasized in the continuation after the death of the two sons of Aaron")

(that is called on Yom Kippur)

that the entry into the Holy, from the matter of 'he entered in peace and left in peace' specifically)

And it can be said,

that this matter

(the addition that is made ן* from the work of man)

It is with extra emphasis in the determination of Rosh Hashanah on Monday from its continuation b)

day 3 -.

B"G the king":

In the determination of Rosh Hashanah in the greatest proximity to Sunday,

in which the completeness of all creation is emphasized

(in all six days of Genesis)

as it is in,

One day,

The Holy One, blessed be He, is unique in His world*

(as above, sec. 62)

- emphasized the perfection that from the creation of the world by³² the Holy One, blessed be He

(before man's service)

; and the additional elevation that is added through man's service - is hinted at in the negation of the possibility of Rosh Hashanah falling on Sunday itself

(,

Not ADU Rosh*)

but only in the days after it,

and especially on Monday and Tuesday,

B"G HaMelech*.

And the explanation of this:

It is explained in the Midrashim of Chazal³³ that on Monday, dispute was created,

And on the third day, the dispute ceased and peace was made.

And its meaning in the service of man:

The "dispute* of the second day is due to the concealment and hiding of the reality of the world

(world from the term 'concealment")

on G‑dliness,

because,

the status and state of 'one day'*,

that,

HKBH was alone

etc. not close to him etc.,

From the greatness of war against the hypocritical Israelites etc. before Hashem their G-d etc.”

Sefer HaSichos - 5752

in His world,

He, from the aspect of the Creator of the world

("HKBH alone in His world",

His world / but the world

the created being

From itself, it is in a status and state of "dispute"

Second

: And the innovation of the third day — that the dispute was nullified and peace was made between the world and G‑dliness, such that the world, even from itself, "agrees"

(as it were)

with G‑dliness.

And this matter is accomplished through the service of Israel in keeping the Torah — that both

(Israel and the Torah)

they are called "third,"

"third light."

to the third nation,"

the third who decides between the disputants,

by this that "it includes both opinions and both agree with the deciding opinion"" - as our Sages of blessed memory said that Yisrael are called "Shulamit,

the nation that made peace between Me and My world,

through their service in keeping the Torah that "was given to make peace in the world"".

And more deeply:

The intent of "Machlokes"

(of Tuesday)

is also

(and primarily)

for the "Machlokes" of holiness,

and in the language of the Mishnah

(in the fifth chapter of Avot• which we study on the Shabbat before Rosh Hashanah)

"A dispute that is for the sake of Heaven

(ש)

its end to endure.

This is the dispute of Hillel and Shammai - a dispute in Torah,

From the aspect of division

(dispute from the term division)

of the lines right and left,

Chesed and Gevurah,

to be lenient or stringent;

And the peace

(of the third day)

- is made through the drawing down and revelation of a higher level

in the Torah that is above the division of two lines,

and therefore includes both together,

that is,

Through the service of Israel in learning and keeping the Torah, there is drawn down and revealed

(in the Torah that descended into the world,

and through it, also into the world)

not only the level of Torah that relates to the world

(which therefore has within it division into two lines, but also the level of Torah that is above the world,

and even to the level of Torah as it is in His essence and being, blessed be He,

the simple unity that is beyond the category of division¹.

And based on this, it is understood that in the determination of Rosh Hashanah

(In proximity to the first day,

“Beginning of Your works.

First day,”

but not on the first day itself,

but)

on the second day and on the third day

(Monday and Tuesday)

Emphasized the main theme of Rosh Hashanah

(the salt - the novelty that is done through the work of Hadas in addition to the perfection of creation by the Holy One, blessed be He - that also the world itself

(not only from the side of the Holy One, blessed be He, as He is 'the Unique One in His world')

that it is in a manner of division 'agrees' with Godliness,

and not only with the level of Godliness that is in the realm of the world

("Unique in His world",

like 'the Unique One of the world'/ but also the level of Godliness that is incomparable to the world,

And until above the category of division

(in the aspect of "You are One and not in number")

And this matter is also hinted in the sign "Patbag HaMelach regarding the reading of the Torah - "BaG HaMelech Pat Vayelech",

"that they divide Nitzavim and Vayelech into two",

Parshat Nitzavim on the Shabbat before Rosh Hashanah,

and Parshat Vayelech on Shabbat Shuva:

Shabbos Parshas Nitzavim, Tishrei 5751,

Monday of Rosh Chodesh and Shabbos Parshas Vayeilech, 6 Tishrei

In Parshas Nitzavim,

"You are standing today, before Hashem your G-d ... to enter into the covenant³⁵ of Hashem your G-d ..." - it speaks about the standing and position of Yisroel from the perspective of their essential existence

(that they are children of Avraham, Yitzchak, and Yaakov)

as they were created by Hashem

(before the service*³⁶ / is emphasized also at the beginning and head of the parshah with the word "You",

which emphasizes first and foremost the essential existence of Yisroel,

And as a result, the details of the matters of “gather together today, their king etc.” come.

And in the portion of Vayeilech,

“And Moses went etc., ‘I am today one hundred and twenty years old’” — it speaks about the status and condition of Moses our teacher at the completion and perfection of his work,

and similarly regarding the completion of the work of each and every Jew from Moses until the coming of Mashiach³⁷.

And the elevation that is added through the work relative to the status and condition before the work is emphasized by the name of the portion

(which indicates its content*³⁸)

— “Vayeilech” — that through this there is a true going

which is incomparable³⁹ to the status and condition of “gather together”⁴⁰.

And all this is emphasized more when they read Parshat Nitzavim separately and Parshat Vayelech separately

(When Rosh Hashanah falls on Monday and Tuesday/ because,

The more the highlighting of the advantage of Israel before the service increases

(Through the reading of Parshat Nitzavim separately/ the emphasis on the elevation and perfection of the service increases more

(Through the reading of Parshat Vayelech separately)

And the precision of the language in the sign will be sweetened more,

ב״ג מלך פת וילך

"who divide, collect and go to two" - that the division is into two"

(the content of Monday

(the second of d"BG")

that on it was created dispute/opposite of unity of "Hashem is unique in His world",

it is,

in order to emphasize the true connection between them

(the peace of Tuesday,

3 D"BG)

by means of man's service,

Sefer HaSichos - 5752

through which is made an elevation that is utterly incomparable,

Parshas Vayeilech,

walking

("Vayeilech")

which is in a manner of separation

("bread")

from the position and state before the work

("Nitzavim")

And it should be added,

that the emphasis of the advantage and perfection through man's service

(.

And he went\")

In the reading of Parshat Vayelech on a separate Shabbat

("Parshat Vayelech")

it is also

(and primarily)

from the viewpoint of the content of the Shabbat following Rosh Hashanah

("Parshat Vayelech",

which is divided from Parshat Nitzavim that is read on the Shabbat before Rosh Hashanah)

- The Shabbat that falls within the Ten Days between Rosh Hashanah and Yom Kippur,”

Shabbat Shuva:

Between! Rosh Hashanah and Yom Kippur

(Without counting Rosh Hashanah and Yom Kippur themselves, there are seven consecutive days,

all seven days of the week,

corresponding to the seven days of the week of the entire year!•,

in which the rectification and perfection of the seven days of the week of the past year are accomplished,

and the preparation for the perfection of the service of the seven days of the week of the new year — the first day of the Aseret Yemei Teshuvah corresponding to the Sundays of the entire year,

Monday corresponds to the Mondays of the entire year,

and similarly for the other days of the week during the Ten Days of Repentance,

including Shabbos Shuvah,

corresponds to the Shabbosos of the entire year¹.

And since Shabbos Shuvah includes all the Shabbosos

of the entire year,

its content and essence of the Shabbos day is most emphasized—its treasure and completion of the service—as it is said: "And the heavens and the earth were finished etc. and He rested on the seventh day etc.",

that the vitality drawn forth during the six weekdays through the ten utterances with which the world was created ascends

(in the aspect of speech)

to the aspect of thought••.

and therefore Shabbat [is] the letters of 'Tashuv'\",

that the concept of Shabbat and the concept of Teshuvah are all one,

that is, returning things to their source and root\"••,

and in the language of the verse• "and the spirit returns to God who gave it",

that is,

that are in this world,

souls in bodies

(with all the strength and health of the body••)

for length of days and good years and until eternal life,

in the most exalted standing and state,

as before the descent below

("return to the God who gave it")

And in an incomparably more elevated manner

("Vayelech")

since there is the elevation of the completion and perfection of all the service.

And accordingly, it can be said,

that the Shabbat before Rosh Hashanah

(Parshat Netzakhim)

is in the manner of and similar to the Shabbat before the beginning of creation\",

and it belongs to Him

and if

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Sefer HaSichos - 5752

In a manner that "intentional sins become for him as merits" —

and even to actual merits,

and certainly that "are written and sealed"

(In the book of completely righteous individuals)

Immediately to life"-"',

For a good and sweet year in both physicality and spirituality together.

Based on this, we can also explain the connection and relevance to the determination of the year - in Sh"Z':

The virtue of the perfection achieved through human labor, adding to the perfection inherent in creation itself, which is emphasized in the determination of Rosh Hashanah falling on Monday

(2/ is also emphasized in the determination of Cheshvan and Kislev, both of which are full

(Sh^ and in the determination of Rosh Chodesh Nissan and the holiday of Passover on the Sabbath

The completeness of "seven perfect weeks" - because,

Two matters of completeness in the fixing of the year correspond to the completeness from the side of creation and the additional completeness through man's service: the completeness of Cheshvan and Kislev

(as a result of gathering hours and days because of the parts

(793 parts)

that are in each and every month more than half a day"")

- completeness from the side of creation,

And the perfection of "seven complete weeks"

(Perfection in the fulfillment of the commandment of counting the Omer)

- perfection in the service of man

(which is connected and brings about a higher perfection regarding the perfection of creation,

perfect like the days of creation—■)

And it can be said,

that this matter is also emphasized in the perfection of the leap year,

“A perfect year” – that is, from the perspective of creation, “the solar year exceeds the lunar year by nearly eleven days.”

Nevertheless,

“We add one month and make

that year thirteen months, and it is called a leap year.”

An addition made by the earthly court”⁴²,

And for the sake of the service of Israel,

“Due to the time of spring, so that Passover should be at that time,

as it is stated: ‘Guard the month of spring that this month be in the time of spring’”■.

And in all this, an additional emphasis is added in this year - the year 5752:

It becomes accepted by people the acronym that was established by the Jewish people for counting the year - the first four letters

(ה׳תש״נ)

they are the acronym for "It will be a year of wonders"

(in addition to a year of miracles)

and the fifth letter - ■■

It is the acronym "Bah",

that the "wonders" are not a private matter in the year,

but rather they are the essence of the year,

and also the acronym "Bakol",

that the "wonders" are in all matters—

"B

Ten days• - that through the service of Israel

(that is sensed in the conception of the return)

They continue and reveal Nach.

Eleven•

(as above, sec. 4)

Shabbat Parshat Megabim, 5751,

Yos 2 Dela Mars Vayelech 6 Teshuri,

Kol Mikkol Kol",

Mem Reish Binu / Sh.

The wonders are in the manner of,

Broad avenues of the river*.

And the matter in this:

Wonders" - refers to

(primarily)

about the true and complete redemption through our righteous Mashiach,

as the verse states⁴³,

as in the days of your exodus from Egypt, I will show him wonders.

in which they will see

(

I will show him")

in actuality and in the revelation of the perfection that was accomplished through our actions and service during the six thousand years of the world's existence, adding to the perfection at the beginning of creation,

that in addition to the perfection of,

the world was created in its fullness"•"

These are the generations

(full)

the heavens and the earth when they were created",

Let there be completeness of.

These are the generations

(full)

Peretz"•"

in a manner of breaking down the fence,

"You have broken out upon me a breach"

this is Mashiach,

as it is said, "The breaker went up before them."

in all

(And in particular,

in every single detail, etc.)

-including all matters of goodness and perfection possible,

as understood from the saying of our Sages, may their memory be for blessing,

three He gave them to taste

with psalms and praises for the wonders of the true and complete redemption.

The Holy One, blessed be He, in this world from the world to come,

these are,

Abraham, Isaac, and Jacob,

Abraham, of whom it is written 'in everything'

(,

and G‑d blessed Abraham with everything"•"/

(,

and I will eat from everything"⁴⁴"/

Jacob, of whom it is written everything"

i.e.,

Sh,

all" fruitful that,

they lacked no good"y,

these are the perfections from the side of creation,

these and especially the additional perfection through man's service,

and until the perfection of the conclusion and completion of all work

(

akin to the World to Come")

In this world•",

And this matter continues from Avraham, Yitzchok, and Yaakov to each and every Jew.

Binah"

And in the film regarding "wonders"

(,

Wonders of Binah / Nun wonders•" - indicates the revelation of the gate of the Nun of Binah at the conclusion and completion of the service with utmost perfection,

as we find by Moshe Rabbeinu that at the conclusion and completion of his service

(as it is written) 'And Moses was etc. a hundred and twenty years old, I am today.'

He ascended to,

Mount Nebo"

nu"v"z"y bo"•"

incomparably to the perfection of creation in the manner of 'fifty.'

lacking one"•".

Sefer HaSichos - 5752

And one may add,

that the completeness of the Redemption is emphasized also in the determination of the year:

the determination of Rosh HaShanah on the second day

(and the third)

"B''G HaMelech Pat Yild" - that the conclusion and completeness of the service of Shabbos Shuva• is in Parshas Vayeilech,

which includes also and especially the walking at the conclusion and perfection of all the work,

that all Bnei Yisrael come and return to our holy land,

to Yerushalayim the holy city and to the Beis HaMikdash,

as it is written: "They go from strength to strength, to appear before G‑d in Tzion,"

and in the language of the verse in Parshas Vayelech: "When I come" all of Yisrael

("Gather the people, the men, the women, and the children, etc.")

to see the face of the L‑rd your G‑d, etc.'

And until

For the conclusion and seal of the portion with "the words of this song until their completion",

which also alludes to the completeness of the song

(from the term 'tamim' / perfect)

for the future to come

(the tenth song¹)

"Sing to Hashem a new song"¹

in the masculine language,

In the true and complete redemption after which there is no exile"■.

The determination of Cheshvan and Kislev that both are full,

“Month⁴⁷” “full”

(Shin⁴⁸)

—that the completeness of the months indicates the completeness of Israel•" who are "similar to the moon" and "count by the moon"*",

and "they are destined to be renewed like her""■,

in the true and complete redemption through "David King of Israel lives and endures"•",

David the King Messiah.

[And we should add,

that also the completeness of the leap year is connected with the redemption - the comparison

In the completeness in the Holy Temple,

When all of Israel come to see the face of the living God,

And just as he comes to be seen, he comes to see,

that he sees openly.

the face of G-d his L-rd\

That Havaye becomes your G-d; and the continuation of the Haftarah,

And we will offer the calves of our lips,

which,

The true perfection in this is through the offering of the bulls

(clarified in the offerings)

upon the altar of the Holy Temple.

Shabbat Parshat Megabim, H'Tusha,

The second day of Rosh Chodesh, Shabbat Parshat Vayeilech, 6 Tishrei

The year of the moon to the year of the sun,

which hints at the future state and situation that,

the light of the moon will be like the light of the sun, like the light of the seven days of creation'"*' ]

And the fixing of Pesach on Shabbat

(7/ that the Shabbats

(of the S'fas Emes)

are complete as the days of creation - that the ultimate completeness of 'seven complete Shabbats shall be' is through* the offering of the Omer and the two loaves in the Third Beis HaMikdash.

And may it be His will that when we come from the end of the year "Arenu Niflaos,"

and as we enter the year "Niflaos Bah,"

wonders in everything,

wonders of understanding,

may it come in actuality, immediately and at once, the true and complete redemption,

As in the days of your going out from the land of Egypt, I will show them wonders.

And in the language of the verse in Parshat Nitzavim, which is always read on the Shabbat before Rosh Hashanah: "And the L‑rd your G‑d will return your captivity and have compassion on you, and will return and gather you, etc."•

And as emphasized especially in the initials of "Niflaos Bakol"

Bakol Mikol Kol

That "Bakol Mikol Kol" in gematria,

Kantz — in the true and complete redemption through our righteous Moshiach,

About whom it is said in the prayer of Chanah⁵

(which is the Haftarah

On the first day of Rosh HaShanah)

And He will give strength to His king, and raise the horn of His anointed one."

And in the language of the prayer at the conclusion of the blessing of Shofros

(in which we conclude and seal the three blessings of Malchios, Zichronos, and Shofros*⁵')

Sound the great shofar for our freedom, and raise a banner to gather our exiles,"

which,

After the service of Israel in the sounding of the shofar⁵⁵,

(and particularly during the two days of Rosh Hashanah)

Hashem fulfills His promise,

And it shall be on that day that a great shofar will be sounded"⁵⁵,

And not only in the future tense,

but in the present tense,

and even in the past tense,

that the sounding of the great shofar has already occurred,

and immediately,

they depart to their homes in peace'"⁵',

to the true home of each and every Jew - the Third Holy Temple in the third redemption

(,

He will revive us after two days; on the third day He will raise us up and we will live before Him"■⁵', and in

Gimel-Tav,

- Neshamah of glosses Pipugyot/ three Pagiot

(upon which the entire house of Israel stands)

which are bestowed upon the women of Israel,

that in their merit Israel were redeemed from Egypt and in their merit they will be redeemed in the future

(end of chapter 11,

Yalkut Shimoni on Ruth, Remez 606

(Befufo)

Sefer HaSichos - 5752

The Beis HaMikdash itself - in all three sanctities within it"? And especially in the Holy of Holies".

And furthermore, and this is the main point - that it will be for us in actual deed,

and more than this,

that we already had,

in the past tense,

and especially according to the well-known saying of our Rabbis our leaders on the matter of publication

The third■ hints at Gl Gvm Gdl⁵⁵׳•

(Chada"G Saharash"A l'R"H Yuz,

b^ V'ram Hadok Shev' perushim nifsek Ge shayachim zel'z,

Modgasha yoter hashayachut d'rah l'Beis HaMikdash Hashlishi v'Geulah Hashlishit.

D'viat HaMashiach b'itonim⁴,

Kefi shehitkayem b'foel mamash batkufa ha'achrona shehitparsem b'chol alef vav itonim ba'olam kulo

(V'yesh lehosif u'lefarsem od yoter)

She,

Behold this

(the King Moshiach)

is coming,

and immediately - has already come - in actual reality,

below ten handbreadths,

and revealed before the eyes of all who come into the world,

and so forth.

before the eyes of all of Israel,

and immediately, right away.

Safan HaMitis - ה׳ועיזונ״ב

"the hearts of thanksgiving of the Oral Law that are never nullified" - in connection with the conclusion of the Rambam's book - Mashichit Yizam B' Duah,

Leil Shabbat Chazak HaM'S,

Leil Vizzam Simchat Torah,

5752

In his introduction to his work, the Rambam writes:

All the commandments that were given to Moshe at Sinai were given with their explanation,

as it is said: "And I gave you the tablets of stone, and the Torah, and the commandment,

"Torah" this is the Written Torah,

"and the commandment" this is its explanation.

The Oral Torah",

and it explains in detail the order of transmission of the Oral Torah and its explanations by the great ones of Israel from generation to generation until his time,

and concludes,

And I saw to compile things that are clarified.

Regarding the forbidden and the permitted, the impure and the pure, together with the rest of the Torah's laws.

Until the entire Oral Torah is arranged in the mouths of all without question and without resolution

(,

halachos halachos\")

So that a person should not need another composition in the world for any matter of Jewish law,

but rather this composition should encompass the entire Oral Torah.

Therefore I named this composition Mishneh Torah,

because a person first reads the Written Torah, and then reads this and knows from it the entire Oral Torah, and does not need to read another book in between*.

Even though it is the composition of the Rambam,

Oral Torah\",

Mishneh Torah*

(.

Mishneh* to the Written Torah / M"M,

of its being,

matters that become clear.

Without question nor resolution*,

The laws of the Oral Torah*,

have a special importance

(not only in relation to the rest of the parts of the Oral Torah,

but also in relation to the books of the Prophets and the Writings)

that it is like the importance of the Written Torah

(,

The Torah and the Mishneh*,

its settlement* and its explanation in the laws of the Torah in Mishneh Torah)

- as is clear from the words of our Sages*&lt;

(that were brought to halacha in his book of the Rambam)

that,

all the books of the Prophets and all the Writings will be nullified in the days of Mashiach",

but*,

the laws• of the Oral Torah that are not nullified ever*,

like the five books of the Torah*.

[That is: in the eternity of the Torah -,

a clear and explicit matter in the Torah that it stands forever and ever,

it has no change, no decrease, and no addition etc. - included,

the laws of the Oral Torah*,

the explanation of the commandments,

through which the manner of fulfilling the Torah's commandments is known,

but not so* the books of the Prophets• and the Writings,

since they are not an addition and innovation upon the words of the Torah

(for a prophet is not permitted to innovate anything/ but rather "to command on matters of the Torah and to warn the people not to transgress it,"

as stated by the last of them, 'Remember the Torah of Moshe My servant'*•■,

and certainly the give-and-take in the Torah she'be'al Peh regarding the manner of study

Sefer HaSichos - 5752

and homilies of the words of Torah, which are merely a 'means' to clarify the laws of the Torah,

there will be no need for them, and therefore they will be nullified in the days of Moshiach*

(and then the reasons of the Torah will be revealed,

Secret of its reasons and hidden secrets"׳"

"A new Torah will go forth from Me"*⁵⁷)

And it can be said,

That this matter is hinted at in the conclusion and seal*• of the Book of Laws of the Rambam

(the last two chapters of "Laws of Kings and Wars and the King Moshiach"•)

Regarding the coming of Moshiach and the days of Moshiach*• - since in the days of Moshiach the perfection of the laws of the Oral Torah, which are never abolished, will be revealed

(like the Five Books of Torah/ which is the content of the Rambam's book,

which collects all the laws of the Oral Torah

(Mishneh Torah,

as a continuation of the study of the Five Books of Torah)

And we must explain the matter of the eternity of the laws of the Torah in the future

("The laws of the Oral Torah are never nullified.")

-At first glance, one must understand:

It is known•• that the rule that "the law is like Beit Hillel,"

and that "Beit Shammai in the place of Beit Hillel is not a Mishnah,"

applies only in this time,

but in the future to come, the law will be like Beit Shammai

(and as explained elsewhere* that the change of law will be through the Great Sanhedrin that will return to Jerusalem will stand for a vote,

and the majority opinion then will be like the words of Beit Shammai)

Accordingly,

will be nullified in the future, etc., the laws of the Oral Torah—all the laws that were decided in the Torah

(including also in the work of the Rambam)

according to Beis Hillel,

that these laws will be nullified,

and in their place new laws will be decided,

according to Beis Shammai

And beyond this - and it is the main point•*:

It is known** that according to several opinions "mitzvos are nullified in the Future to Come• - at the Resurrection of the Dead**

(in the second period of the days of Moshiach,

as opposed to the first period of the days of Moshiach,

before the Resurrection of the Dead**,

when there will be fulfillment of the mitzvos

Day 2 of Rosh HaShanah,

night of Shabbos Teshuvah,

Night and day of Shmini Atzeres/Simchas Torah

In the ultimate perfection/ therefore,

A garment in which kilayim was lost.

He makes from it his burial shrouds for the dead,

Rav Yosef said: 'And you say that the twisted will be nullified in the future?',

Initially, one makes his shrouds from kilayim even though when he will arise in the future, he will arise in the garments in which he was buried,

Learn from this, distortions will be nullified in the future to come"¹.

And based on this,

they will be nullified in the future to come

(in the second period of the days of Moshiach,

when the dead will live)

all the laws of the Oral Torah,

since it is that "nullification is proclaimed",

will they be automatically nullified, all the laws that are the statutes of these commandments?

And first we must preface an explanation of the matter of "tears will be nullified in the future" - that Leiv Ora,

this contradicts the eternity of the Torah,

that,

a clear and explicit matter in the Torah that it is something that stands forever and ever.

that all words of the Torah we are obligated to perform them forever?

At first glance, one could say that the matter of "tears will be nullified in the future" is not in contradiction to the eternity of the Torah,

since the definition of the eternity of the Torah

(,

that all words of the Torah we intend to fulfill forever")

it is from the outset regarding all the time of,

"today to do them"¹,

and not regarding the time of,

tomorrow

(forever

Zch'a stood,

Mizitei the fulfillment of the gatherings at the ultimate of,

completeness,

as it is stated in the Gemara

(Yoma 5,

Niyo clothes him for the future to come.

When they come to the site! And his sons and Moses with them•■

the coming")

to receive their reward"*¹,

after the fulfillment of all the words of the Torah in the ultimate perfection,

that then the distortion is nullified.

But,

This explanation is not sufficient,

Because:

The reason for the pleasantness in the twists of the Torah

(

the twists that were given to him from Sinai")

that they not be exchanged,

Moreover,

stands forever and ever"

He,

that they are the will of the Holy One, blessed be He"

that is,

that the entity of the distortion is not for another purpose and goal,

to refine and purify man and the world so that they will be in completeness,

[for then there is room to say that when man and the world ascend to a higher level, they will have other distortions¹,

or that they will not at all distort]

but a will from his people\"

therefore,

there is no change in it,

deficiency or addition.

[And this is the difference between distorting the Torah

Sefer HaSichos - 5752

"the commandments through the prophets" - that the commandments through the prophets are for the purpose of a different benefit,

Not only in a commandment "in matters of permission,

such as go to a certain place or do not go"•■,

but also in a commandment regarding matters of Torah,

that the intention and purpose

(is not in this commandment itself,

but)

"to command regarding matters of Torah and to warn the people not to transgress"•׳,

And therefore these commandments are only temporary³⁴,

But in contrast, the commandments of the Torah are eternal,

"A commandment stands forever and for all eternity",

for they are the will of the Holy One, blessed be He]

And from this it is understood that one cannot say that the eternity of the Torah's commandments is only for the duration of the time of "today to do them",

when there is a need for the service of Israel in refining the world,

and after this

("tomorrow to receive their reward")

The reality of the mitzvos is nullified - because the aforementioned will of the Holy One, blessed be He, is an eternal matter that is not dependent and does not change according to changes in the state of man and the world.

And accordingly: Since it is 'a clear and explicit matter in the Torah that it is a mitzvah that stands forever and for all eternity',

But is it possible that 'mitzvos are nullified in the future'³³?

And it will be understood with the introduction of the precision in the sugya of 'mitzvos are nullified in the future' - 'a garment in which kilayim was lost'.

He makes from it his shrouds for the dead,

Said Rav Yosef: This tells us that the commandments will be nullified in the future to come.

Abaye said to him—and some say Rav Dimi—

But did not Rav Mani say that Rav Yannai said: They only taught this regarding eulogizing him, but burying him is forbidden?

He said to him: Was it not stated upon it that Rav Yochanan said: Even burying him [is permitted]?

And Rav Yochanan follows his reasoning, for Rav Yochanan said: What is the meaning of that which is written: “Free among the dead”?³

Once a person dies, he becomes free from the commandments.” — This is deeply puzzling:

Rav Yochanan’s reasoning, “Once a person dies, he becomes free from the commandments,”

implies that when one is dead, there is no prohibition of mixed species [in shrouds].

But it does not help for the time after the resurrection,

when he will stand in his garments in which he was buried,

for then the prohibition of sha'atnez will apply to him,

And since this is so,

the time of Rabbi Yochanan's opinion of "among the dead" is not

related to the time in which the reasoning of Rav Yosef that mitzvos will be nullified in the future is needed.

And furthermore, the main point:

In the Talmudic passage about the resurrection of the dead in Sanhedrin³³ "Rabbi Yochanan said: From where in the Torah is the resurrection of the dead derived? As it is stated•³ 'And you shall set apart from it a gift to Hashem for Aharon the Kohen,'

But is Aharon alive forever?

Did he not not enter the Land of Israel, that they give him terumah?

Rather, it teaches that in the future he will live and Israel will give him terumah.

From this it is proven that Rabbi Yochanan holds that mitzvos are not nullified in the future.

(They will fulfill the mitzvah of terumah after the resurrection of the dead)

If so, how did Rabbi Yochanan say [that he would go] even to bury him,

behold, when he stands in his garments, he will be wearing kilayim?

Day 3 of DDH,

Night of YZChChP"S,

Night and day of Simchat Torah

And 3

And it can be said,

That Rabbi Yochanan to his reasoning.

Since a person dies, he becomes free from the mitzvos" it is

(also)

explanation and interpretation of Rav Yosef's words that "mitzvos will be nullified in the future to come•:

The explanation of "mitzvos will be nullified in the future to come• is only regarding the command to man

("mitzvos" specifically,

their definition is a command to man/ that "since a person dies

(after completing his work of observing the mitzvos)

he becomes

(the person)

free from the commandments•,

that is,

that even in the world of the Resurrection

(after the completion of our deeds and service in keeping the commandments during the period of “today to do them”•)

there is no command upon him to keep the commandments,

but the essence of the commandments in itself is in eternal existence,

"A mitzvah stands forever and for all eternities",

Not as a command to man,

but as the will of the Holy One, blessed be He.

And the explanation of this:

The definition of "mitzvos",

A command to man — applies only when man is an independent entity,

for then the category of a command of the Holy One, blessed be He, applies to him, to conduct himself according to the will of the Holy One, blessed be He.

But after man's service in keeping the mitzvos has been completed,

that all his existence

(all its details)

permeated with the will of Hashem" and is done in a state of togetherness and connection

(mitzvah from the term tzavta - togetherness")

and connection with Hashem,

until they become one reality,

"Yisrael

(through Torah)

and the Holy One, blessed be He, are completely one•■•,

As it will be actual and revealed in the future - the definition of a command to man does not apply

(Since it is not an existence in and of itself, but rather,

that it is the existence of the will of the Holy One, blessed be He,

which certainly exists in actuality

(automatically, as a matter of course)

on the reality of the mitzvahs,

And based on this, the contradiction in the words of Rabbi Yochanan is resolved,

who holds that it is permitted to bury him in kilayim,

since the mitzvot are nullified in the future to come,

even though one may derive (the concept of) techiyas hameisim from the giving of terumah to Aharon after he will live - because,

the reality of giving terumah will also exist after techiyas hameisim,

but not in the category of a command to us, for we become free from the mitzvot

(free in a superior sense,

that he does not need a command,

since he is not a separate entity,

but a single reality with Hashem. / Therefore it is permitted to bury him in mixed seeds,

because when he will stand in the future, there will not be upon him the commandment of the prohibition of kilayim",

even though certainly he will not remain dressed in kilayim"

(after a moment began"/ but not as a commandment,

but rather

(in a manner of automatically)

from the aspect of the will of the Holy One, blessed be He, to negate

(which is revealed and expressed through the prohibition of)

" kilayim".

And for additional explanation - this is emphasized in

Gimel!)

And perhaps \"L,

the snake of the Rambam.

It is permitted for the dead regarding kilayim, his shrouds are for covering, since there is no commandment on the dead\",

It also applies to the time after the beginning\",

that there will not be⁶⁹ then the commandment of the prohibition of kilayim,

Even though surely the garment of kil'ayim will not remain,

Because.

The laws of the Torah

(including also the halachah of kil'ayim)

are not nullified forever,

Nansanis.

Sefer HaSichos - 5752

Precision of language of the two maamarim that seemingly contradict each other: "Mitzvos are nullified in the future,"

And the laws of Torah.

are never nullified":

The difference between a twisted (act) and Torah,

is,

that the definition of mitzvos is a command to a person how to behave in the world,

i.e.,

that there is the existence of man and the world,

And the commandments are an instruction of how man and the world should be

[And thus,

that even though the commandments are not for the benefit of man and the world

(since they are the will of the Holy One, blessed be He / nevertheless,

they relate to man and the world,

that the will is in regard to man and the world]

However, Torah is "a precious hidden treasure."

"before the world was created",

And "the laws of the Torah" are not meant to instruct man and the world

(since this level is "before the world was created")

but His will, may He be blessed, as it is in His very essence,

"I, Myself, wrote and gave"•⁴,

that does not relate to anything other than Himself⁴.

In a different style: in the level of mitzvos - the mitzvos are for the world,

that is,

that the world should conduct itself according to His will.

But in the level of Torah - it preceded the world,

and the creation of the world is "for the sake of the Torah"•⁵,

so that this will

(which does not relate to the world)

should also be actualized.

And based on this, it is understood that “commandments are nullified in the future

to come,”

and “the laws of the Torah.

are never nullified” - because,

in the future, man and the world will be elevated to a level above the world,

and therefore,

the commandments that relate to the world are nullified in the future,

Masa u'Maton of Torah laws that do not relate to the world are never nullified.⁵

And it can be said,

that the explanation of 'tomorrow to receive their reward',

is,

that it will be revealed in a person

(a Jew)

who fulfills the commandments

(and through him also in the world)

The true essence of the mitzvos

("The reward of a mitzvah is the mitzvah itself"■⁵)

As they are in the Torah that is above the world,

And the entire existence of the world is that in which this will is actualized.

And it should be added,

That this matter is also emphasized in the teaching of Chazal that "the halachos of Torah.

אינן במלין לעולם״ - ״אף⁵⁵.

הלכות אינן עתידין ליבטל.

הליכות⁵⁴ עולם לו",

"אל⁵⁵ תקרי הליכות אלא הלבות

(לעולם יהיו)

It is known*⁵ the principle that the study of "Do not read... but rather..."

does not negate the simple interpretation,

but rather adds another interpretation,

and both are true.

And likewise in our case,

the study of "Do not read 'ways' but 'laws'" is in addition to the concept of "the ways of the world are His,"

and from this it is understood that in the laws of the Torah there are two aspects-levels:

"The ways of the world are His,"

"Do not read 'ways' but 'laws'."

Monday of דד״ח,

Night of שחוחמ״ס,

Night and day of שטח״ת

And the difference between them:

"The ways of the world are His,"

Its interpretation,

that there is a reality and conduct of

(ways)

the world,

and the function of the laws of Torah is that they should be "the ways of the world are His",

that the world should be conducted according to the will of the Holy One, blessed be He,

that it should be evident in practice and openly "that all the movement of the world is His

(of the Holy One, blessed be He)

He is⁵.

And beyond this,

"Do not read halichos (ways) but halachos (laws)" - that from the level of Torah that preceded the world there is no existence of "ways of the world"

("Do not read halichos"x but rather,

the existence of Torah

("but halachos")

And the creation of the world is for the fulfillment of the will of the Holy One, blessed be He, which is in the halachos of the Torah.

And accordingly, we must explain the content of the discourse: "Do not read halichos but halachos"

(And therefore)

"They will last forever" - that from the level of "the ways of the world are His",

that there is existence of the world,

And the meaning of the halachos is to act in the world,

Behold,

when the action of the halachos in the world is completed, they will be nullified; but from the level of "do not read halichos but halachos",

that their true essence is the will of the Holy One, blessed be He - "they will last forever",

that the reality of the halachos of the Torah remains in the world■⁵,

not in the manner of action

(command)

in the world,

but rather

(in a manner of automatically)

from the aspect of His will, the Holy One, blessed be He, which is revealed in the reality of the laws of the Torah in the world.

And according to what was said, that the fulfillment of the laws of the Torah in the future

(that they are not in words forever")

He is

(not as a command to man,

but)

as they are from the perspective of the Torah,

the will of the Holy One, blessed be He - it must be explained that also the halachos like Beis Hillel

(in matters that Beis Shammai and Beis Hillel disputed,

and-

The halacha was decided like Beis Hillel,

and in the future they will return and decide the halacha like Beis Shammai)

they are not in debates forever:

And first the explanation in the words of the Mishnah⁵ "Every dispute that is for the sake of Heaven, its end is to endure."

"This is the dispute of Shammai and Hillel" — They asked about this: how is it proper to say about a dispute that it will endure,

since it is impossible for more than one of the opinions to endure,

and the word "dispute" includes both sides? And they answered,

Because these and those are the words of the living God" and the words of Beit Shammai have a root above in Atzilut, only that the halacha is not like them.

And this is not a sufficient explanation for the expression 'it will eventually be fulfilled'.

Indeed, the Arizal explained that in the future, in the time of Moshiach, the halacha will be like Beit Shammai.

And this is 'it will eventually be fulfilled' literally."■*.

And we need to understand:

Even according to the explanation of the Arizal, "that in the future, in the time of Moshiach, the halacha will be like Beit Shammai."

And this is that it will ultimately be fulfilled literally" - however,

The explanation of "its end to be fulfilled" refers to the opinion of Beis Shammai

(that in the future the halacha will be like themx and not about "the dispute of Shammai and Hillel",

for,

when the opinion of Beis Shammai is fulfilled through the halacha being decided like them,

the halacha according to Beis Hillel will be nullified.

And moreover, the main point: how can it be that the halacha according to Beis Hillel will be nullified after the conduct of Bnei Yisroel according to the opinion of Beis Hillel throughout all generations?

(Since the halacha was decided according to them)

- This is the greatest descent, according to Beis Hillel,

the complete opposite of the principle "ascend in holiness",

And specifically in the time of Moshiach?!

And perhaps one could say,

that what the AriZa"l said that in the future in the time of Moshiach the halacha will be like Beis Shammai,

refers to the first period of the Moshiach's

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