English translation — ש״פ שניוול כ״א טבת

Based on this, it is also understood why we mention the Exodus from Egypt in the days of Moshiach

(Although at that time we will be in a state of redemption,

and a redemption incomparable to the redemption from Egypt)

- because:

The exodus from Egypt is the beginning and <furthermore -)

the inner dimension of the days of Moshiach,

and

The Exodus from Egypt stands upon a novelty in the days of Mashiach,

that one also has the advantage of Yetzias Mitzrayim

(as it was actualized,

because they did not merit that the complete Geulah should be revealed)

- the advantage of,

Atbapia d'Sitra Achara\"

since the evil was only in its full strength

(as mentioned above)

.

But the remembrance of Yetzias Mitzrayim for the future is only in a manner,

secondary"

(,

that the subjugation to the kingdoms be primary and the Exodus from Egypt secondary to it, because the main revelation of the future will be from the complete redemption,

which is above all measurement and limitation,

only together with it does one mention Yetzias Mitzrayim

(in a secondary manner)

Because the advantage of the complete redemption is entirely beyond all measure and limitation

(In the manner of,

"And I will remove the spirit of impurity from the land",

it becomes drawn into the measure and limitation of,

"all the days of your life" in the reality of this world

(The advantage of subjugation in the Exodus from Egypt)

Answer: if one would not have mentioned Yetzias Mitzrayim,

one could think that the redemption is separate from

“all the days of your life” in this world.

Resemblances of God, the future redemption should be in a house of…

(Tosefta? beginning of our portion)

And also in our portion 3,

He said to him: the acquisition of the future redemption we will explain, Rashi said they repeated ■ <תו״א שם)

Therewith is understood the addition and the innovation of the Sages regarding Ben Zoma: added to the words of Ben Zoma,

that one has the matter of the Exodus from Egypt 'all the days of your life' on,

at nights,

in the night of exile - the Sages are innovating,

all the days of your life to bring in the days of Mashiach,

So,

"all the days of your life" in this world

(i.e., during the days and even during the nights,

in the darkness of the exile)

one achieves the level of the exodus from Egypt

(a redemption that is not complete,

as it was then revealed openly/ or the level of

(the exodus from Egypt as it truly is)

the days of Mashiach"

the complete redemption after which there is no exile.

And to add precisely the language,

to bring the days of Mashiach"

(and not,

including" and so forth as usual/ then the work of

(remembrance)

Yitzi'at Mitzrayim,

"all the days of your life" in this world

brings in the days of Moshiach into this world now,

until later

then the

Sichos Moshiach - 5752

Brings⁴⁴ into actuality in "your days" the perfection of the days of Moshiach

(plural,

including all periods in this⁴)

in the true and complete redemption.

[From this it is understood that the words of the Sages are not merely halachic rulings for the messianic era,

but there is a practical difference in the service of a Jew

(also)

in the present time

(פאר ביאת המשיח בפועלה אז אין זיין זכירת יצי״מ ווייסט ער אז דאס איז פארבונדן מיט "

(להביא לדמות המשיח"]

Based on this, one will understand the connection of the Mishnah with Rabbi Elazar ben Azaryah, who on this day became the Nasi:

The role of a Nasi in Israel

(Nasi from the term 'elevation')

Is to connect and unite "all the days of his life" of every Jew and all Jews - "all the days of your life" the physical ones in this world, and particularly in the time of exile.

“Nights”

- with Geulah

(exodus from Mitzrayim and boundaries)

In general,

And in particular with the days of Moshiach,

the true and complete Geulah,

after which there is no exile; specifically he has the power to connect and unite exile with Geulah,

And in more detail - to connect the exodus from Egypt and the days of Moshiach

(As they stand with a cessation of exile temporarily/ "Remember the day you left Egypt all the days of your life.

to bring about the days of Moshiach"

תרז״ט

(Sefer HaSichos היתרג״ו - Winter 5700 p. 323)

- So as a Jew lives "all the days of your life" as a soul in a body in this physical and material world and in the time of exile,

he should be able to go out from constraints and limitations,

And moreover - to be in a state of the days of Moshiach.

And therefore, specifically on the day he was elevated to the presidency, Rabbi Elazar ben Azariah was occupied with the topic of "We mention the Exodus from Egypt,"

Even also "at night" and "to bring about the days of Moshiach."

And it can be said that this is connected with what Rabbi Elazar ben Azariah prefaced: "I am like a man of seventy years, etc.":

The Gemara relates that Rabbi Elazar ben Azariah said: "I am like a man of seventy years and not a man of seventy years,"

Because he was then only eighteen years old•⁴,

And "A miracle happened to him and his eighteen rows of hair turned white."

And this showed everyone that Raban Gamliel is worthy of being the Nasi,

having "white hairs of old age,

and it is fitting for a lecturer to be old"⁴⁴.

From this it follows that the completeness of the Nesi'us is connected specifically with the number of seventy years,

to the extent that until then there was a situation where, despite all the virtues of Raban Gamliel,

"He is wise, he is rich, and he is a tenth generation descendant of Ezra,"

"I did not merit that the Exodus from Egypt be mentioned at night until Ben Zoma expounded it."

Shas his name / 21 Teves

and 25

"On that day" when R' Elazar ben Azaryah became Nasi.

And the explanation of this:

Seventy years is a completeness in human life - as it is written•⁵ "The days of our years in them are seventy years."

The completeness consists of this,

that a person reaches then to the service of clarifying all the seven middos as they stand in completeness,

seven interwoven with ten

(= seventy)

And more particularly - one is given "seventy years" in order to complete the work of refining the seven attributes as they are clothed below,

in the animal soul

("the days of our years in them",

"bahem" (in them) language of an animal)

and from the outside in general

(And included - the seventy nations of the world/ and through this work he reaches the perfection of seventy,

in the aspect of the holy seventy,

A vision of G‑dliness,

until the perfection in this for the future to come?

And along these lines one can say regarding to.

Behold, I am like a son of seventy years" from Rabeinu the Nasi: in order to become a Nasi he needed to achieve the perfection of "

son of seventy years"

The clarification of the matters of the world

(which divide themselves into seventy,

Seventy nations, etc.)

And this gave him the power that by him should be fulfilled "I merited that the Exodus from Egypt be recited at nights",

So that one can open the matter of the Exodus from Egypt

(the redemption from Egypt and boundaries)

Even when standing in a state of lowliness

(.

"Nights" / also added the service in this every single day,

until the air - "all the days of your life"

to bring to the days of Mashiach",

(like)

the elevation of the complete redemption",

when it becomes

(the completion of the clarification from all seventy nations, etc.,

and)

the revelation of seventy",

Ayin d'lemaaleh,

"And your eyes will see your teachers",

And then Divinity stands revealed throughout the entire world,

"And the glory of Hashem will be revealed, and all flesh together will see that the mouth of Hashem has spoken."

And this can also be connected to the name of R' Elazar ben Azaryah — for just as his name, so is he:

Elazar — the letters: E-l ezer (G-d helps),

and "Uzriah" — the letters: ezer Y-h (help of G-d).

And "Elazar ben Azaryah" is the unification of both together.

[In a manner that the main one is Ezra,

and Elazar receives from

(son)

Ezra,

or that the main one is Elazar and he is "ben Ezra",

the continuation of Uri,

and the strength of the son is greater than the strength of the father",

or along the lines of the interpretation in "son

Sefer HaSichos - 5752

Churif,

so his existence is in a state and condition of freedom,

And likewise in our case,

so the existence of "Elazar" is in a state of "Ezri-H"]

That is,

that Rabbi Elazar ben Azaryah has a special help from the Supreme One,

And as the Supreme One stands above the world—both from the Name A-L

(Elazar)

and from the Name Y-H

(Azaryah)

both names indicate a level above the order of the chain of descent,

and etc. "Elazar ben Azaryah"—both together,

And from there he receives help from Hashem to be a nasi and give strength to Jews to do the avodah of,

"Yetzias Mitzrayim",

"Bayamim",

"Baleilot",

Biz bimot haMashiach biz "lehavi l'ymot haMashiach".

And to add,

So the aforementioned appointment of Rabban Elazar ben Azariah as Nasi is hinted at in the story in the Gemara,

That "on that day"

(when Rabban Elazar ben Azariah became Nasi)

they removed the guard from the door and gave permission to the students to enter,

for Rabban Gamliel used to announce and say: 'Any student whose inside is not like his outside shall not enter the study hall,'

That day, many benches were added, etc.'

Rabban Gamliel had the conduct of the upper [realm],

when 'And the spirit of impurity I will remove from the land',

Then "a student whose inside is not like his outside shall not enter the study hall·"

because from the level of holiness of the future, there is no place for a matter of opposition

(in the manner of the conduct of Shammai,

from the phrase "He ordains his ways"⁶,

and therefore

the halacha is specifically like Shammai for the future·")

However, Rabbi Elazar ben Azaryah came and the conduct was in accordance with how it is in this world in this time,

So even in a world of limitations and boundaries and of concealments and hiddenness,

Until a state of darkness of the exile

("nights"/ where there can be a reality of "its inside is like its outside",

one can accomplish the clarification and elevation of "the Exodus from Egypt".

And therefore, "on that day they removed the guard from the door and gave permission for the students to enter",

which is the matter of the Nasi to increase students among Israel.

One might have thought,

Since Rabbi Elazar lets in such a student whose "inside is like its outside",

One can only accomplish with him an incomplete redemption

(In the manner of,

It is subjugated because the evil is still in its strength? For the complete redemption depends on it being specifically everything,

its interior like its exterior•

("And I will remove the spirit of impurity from the earth")

; the Sages are continuing and adding - that "All