English translation — משיחת אחרון של פסח ה׳תשמ״ב.

His Holiness, our master, our teacher, and our Rebbe, may he live for many good years, Amen, washed his holy hands for the meal.

It is the last day of Passover. Regarding this matter of "last," there is a principle stated in the Gemara

(brought in several places)

that "everything follows the conclusion."

Just as the law is regarding documents,

that we follow the last line in a document.

And this is as it was with the Jews in the desert of the nations:

The Torah relates that the Almighty said that the Jews who traveled in the desert of the nations should be divided into four camps,

with four flags. And the Torah relates that "the flag of the camp of Dan" was "the gatherer for all the camps"

(Bamidbar 10:25).

The commentators on the verse

(Rashi)

explain,

that the meaning of "the gatherer for all the camps" is,

that the tribe of Dan "would travel last"

(behind all the Jews)

in the journeys in the desert of the nations,

"and whoever

(from the other tribes and camps)

would lose something, he would return it to him."

From this it is understood,

that the last one

(in the journeys)

among the tribes,

the tribe of Dan,

completed the perfection of matters,

because specifically they were "the gatherer for all the camps,"

specifically they completed that when something,

and certainly if a person from the other tribes was lost,

they would return it to that particular person,

to that tribe,

to that camp,

which completed the perfection of all the tribes and camps,

so that they could enter the "good and spacious land" with ultimate perfection.

The Torah is eternal.

And certainly regarding the matters that are connected with the journeys of the Jews in the desert,

as is known from the teaching of the Baal Shem Tov,

that the forty-two journeys

(that the Jews had in the desert)

exist for every Jew during the course of his life.

Based on this, it is understood that the matter of "the gatherer for all the camps" by means of the last tribe that was in the journeys - exists in the service of God in all times.

Especially is this

(the matter of journeys and "the gatherer for all the camps")

connected with the service during the days of Passover, as understood from what the Alter Rebbe explains in Likkutei Torah

(Masei 88,

and onward)

how the matter of journeys exists for the collective Jewish people:

Regarding what is written "These are the journeys of the children of Israel who went out from the land of Egypt," the Alter Rebbe asks:

"These are the journeys" is "plural language,"

so how does this accord with what is written immediately afterward "

(These are the journeys of the children of Israel)

who went out from the land of Egypt,"

"behold, from the land of Egypt is only the first journey that they traveled from Raamses to Sukkot,"

and not the rest of the journeys,

and certainly not the journeys that were after the giving of the Torah,

when the matter of

(the exodus from)

Egypt was completely nullified,

even more so than the journeys until the splitting of the Red Sea,

when

(until after the splitting of the Red Sea)

the fear of the Egyptians was still upon the Jews.

And the Alter Rebbe explains,

that the main matter and purpose of the forty-two journeys was the service of going out from Egypt,

from limitations and boundaries,

and in all the journeys in the desert,

until they arrived at the Jordan near Jericho,

they are continuously going out from Egypt,

therefore all the journeys of the Jews,

"These are the journeys of the children of Israel,"

are called "who went out from the land of Egypt."

And the Alter Rebbe there connects this with what "

(Jordan)

Jericho,"

(the last encampment of the Jews in the desert before their entry into the land of Israel)

is from the word for scent,

the aspect of "and he shall scent the fear of the Lord, etc." that will be with Mashiach our righteous one, speedily in our days,

(as we say in the haftarah of the last day of Passover),

the matter that Mashiach will "smell and judge,"

That this

("smell and judge")

is the unique aspect

(as explained in the discussion in the Gemara)

regarding Mashiach our righteous one. From this it is understood that the matter of "smell and judge,"

"and he shall scent the fear of the Lord, etc." will be an essential matter.

And certainly according to what is explained in Kabbalah and in Chassidus, that the matter of scent is the ultimate perfection. That this is the matter of Mashiach,

the ultimate perfection:

He is of the aspect of Yechidah,

he will complete a perfection among the Jews,

and consequently he will also complete a perfection in the world,

the perfection of time and the perfection of place,

because he is also the Yechidah of the world.

And certainly and especially of the human species,

and certainly and especially of the Jews.

And in Bnei Yisrael

(regarding the journeys in the service of man)

it is said,

that while one is still in the time of exile,

and one waits and prepares for the coming of Moshiach Tzidkeinu,

as long as the matter of "Yarden Yericho" is not yet present,

"and he shall scent the fear of the L-rd,"

"he smells and judges,"

this is still a part of "These are the journeys of the children of Israel who went out of the land of Egypt,"

one is still at the going out of Egypt.

From this is understood the special connection of Pesach,

the Exodus from Egypt,

to the matter of the journeys that were in the wilderness of the nations,

where there was the "gatherer for all the camps" through the tribe of Dan,

the last camp.

And especially the connection to the matter of "gatherer for all the camps,"

the perfection of all matters - for the matter of Moshiach,

"he smells and judges"

(Yarden Yericho)

is the ultimate perfection of all matters,

as mentioned above.

And the future redemption

(through Moshiach Tzidkeinu)

is connected with the perfection of the people,

and the perfection of all those holy sparks,

which is specifically through the "gatherer for all the camps" who restores all matters - so that there should be the perfection of all matters.

The lesson from this regarding the last day of Pesach:

Just as in the journeys in the wilderness the tribe of Dan went as the last and was the "gatherer for all the camps,"

that "whoever lost something, he would return it to him" - so too is this reflected in time,

that the last day of Pesach is the "gatherer for all the camps" for the service of the preceding days:

If a person lost a moment in time in the preceding days,

to the extent that a Jew became "lost,"

whom he should have brought close, that Jew, and in practice he did not do so

(for whatever reason),

consequently that Jew finds himself "outside the camp," it is said to him that he should not have from this any fallen spirit,

or even lower than this,

for he stands on the last day of Pesach,

for every moment of this day is a part of the last

(of Pesach),

and the "last

(of Pesach)

" is the "gatherer for all the camps,"

then he completes all matters that were lacking and that were lost previously.

The above-mentioned,

the "gatherer for all the camps" for that which was lost,

is accomplished in general through the "last" in every matter;

this is accomplished, however, with greater emphasis and special emphasis on the last day of Pesach:

The festival of Pesach is the "head of the festivals,"

of all the holidays. And additionally, the festival of Pesach,

the Exodus from Egypt,

is drawn out throughout all the days of the year,

as is known from the talk of the Rebbe, my father-in-law, the Rebbe,

that the Alter Rebbe did not insert into the Siddur after the Haggadah the words "Chasal Siddur Pesach,"

because Pesach does not end but rather is constantly drawn out,

throughout all the days of the year.

And certainly the matter of Pesach stands with emphasis in the last days of Pesach. Which in general are the last days of Pesach, seven days.

And then

(in the last days of Pesach)

itself, we now stand in the last day,

the last day of Pesach,

and then itself we stand in the last part of the last

(of Pesach),

at the end of the day of the last day of Pesach,

when we then conduct the meal of the last day of Pesach,

as explained by our Rabbis, our Nesi'im,

and especially from the Baal Shem Tov,

that on the last day of Pesach, after Minchah, one eats Moshiach's meal.

Which the meal is connected with the future meal of the Leviathan and the wild ox,

the matter of eating,

and with "my cup is full,"

the matter of drinking. For "my cup is full" is a matter of expansiveness.

This is also connected with that which is written "and I will feed him with the fat of wheat and with honey from the rock I will satisfy you":

"and I will feed him with the fat of wheat" refers to all the necessary needs of a person,

and he receives them in a manner of expansiveness,

"from the fat of wheat,"

as the Poskim interpret,

the matter of "all fat is for the L-rd,"

that this is the choicest, finest, and most beautiful part, etc.

(with all these expressions regarding this);

and furthermore - "and with honey from the rock I will satisfy you,"

the matter of honey,

which refers to all matters of delight,

and he receives them in a manner of "I will satisfy you"

(as discussed previously at length).

And since we are now in the last day of Pesach,

and specifically in the final part of the last day,

when we are now eating Moshiach's feast,

connected with the matter of Moshiach, who completes the matter of "the gatherer of all the camps,"

(as above)

it is understood that now there is, with greater strength and vigor, the matter of "the gatherer of all the camps."

Therefore,

all those matters that need to be done during the holiday of Pesach, even if they were not actually done

(during the days of Pesach until the last day of Pesach)

on this day of the last day of Pesach,

and especially in the final part of the last day, one completes all the matters of Pesach.

Even if he lost a moment in the previous days,

and lost a certain matter that he needed to do;

he makes an accounting,

that the holiday of Pesach is connected with the redemption and exodus from Egypt,

and moreover,

that this is connected with the future redemption,

"As in the days of your exodus from the land of Egypt, I will show him wonders" — and here he stands on the eighth day of Pesach, "and we have not yet been saved!" And why?

Because he did not perform his service properly in the previous days,

he lacked a moment in time,

or he lacked a Jew whom he should have drawn close and he did not do so.

The last day of Pesach comes and completes everything that was lacking previously,

through the fact that one now does teshuvah,

which is accomplished "in one hour and in one moment" — because this is connected with "one day,"

with the unique day of the last day of Pesach. And furthermore — since the last day of Pesach is connected with Moshiach,

who is yechidah,

this is connected with that which is above time and place — thus the completion on the last day of Pesach occurs in one hour and in one moment.

And this teshuvah completes

("in one hour and in one moment")

all past matters in such a way that "intentional sins become for him merits,"

"merits" without a comparative kaf — the ultimate perfection.

And through this, the moment that he lost is completed,

and the Jew whom he did not draw close,

for although this is his fault for not having drawn him close until now — nevertheless, "if one pressed and entered, nothing stands before teshuvah."

And especially according to the explanation of the Alter Rebbe on the matter of "and He weighs the mountains with a balance,"

with the parable of a lever and a building,

that when one wishes to raise the entire building, one must raise it specifically from its foundation.

And so it is regarding the matter of the last day of Pesach,

that specifically the last day of Pesach completes all the matters of the previous days,

"the gatherer of all the camps,"

so that they should be in ultimate perfection.

Regarding actual practice, there are certain matters that one must do on the last day of Pesach:

One must then be in joy,

drink the four cups, etc.,

as it is stated in Likkutei Dibburim and in the maamarim and sichos of our Nesi'im.

And in general — that one must then celebrate the joy of the festival,

and in a special manner because this is the last day of Pesach;

Regarding, however, completing that which he did not draw close a Jew during the previous days of Pesach — the last day of Pesach is not the time to do this in actual practice,

because — since that one is not here

(in the place of the Jew who should have drawn him close),

and therefore that Jew is found "lost" outside the camp,

one must go out to seek him in his own place,

which he can do only after Havdalah,

specifically immediately after Havdalah,

or the next morning,

because "the zealous hasten to perform mitzvos" — but still after Havdalah.

That that one is found in his own place is the fault of this Jew:

If he had drawn him close properly in the first days of Pesach, that Jew,

together with all Jews, would have been here at the gathering where one celebrates the feast of Moshiach,

and in every place where one celebrates the feast of Moshiach;

since this Jew sits here and that Jew

(whom he should have drawn close)

is not found here,

but rather outside the camp — this is a sign that he did not act properly.

And if he had acted properly with that other,

and that other had been present—that other Jew would have helped him out through his service,

and he would not have had to torment himself so much with leaving his exile on the festival of Passover,

for more than the householder does for the poor, the poor does for the householder.

That other would have added to him more than he could have attained on his own.

And since he did not act properly with that other, he is still stuck in exile!

It turns out that he cannot act with the second Jew in actual deed on the last day of Passover

(for that other is not here)

Nevertheless,

the repentance consists

(on the last day of Passover)

of the fact that he did not draw that other close in the days before and let him go “lost”—of two parts:

a) Now,

on the last day of Passover,

he must have the good thought and good resolution to draw that other close,

and b) after Havdalah he will actually go to draw that other close.

Indeed, to actually draw that other close—he cannot now,

but he can and must now have the good thought and resolution to do this

(as soon as he will be able):

First of all, he must have the thought and good thought and true thought in this:

A thought that Torah calls by the name thought,

i.e., that this is a reality,

not in a manner of “like a garment they will be changed and they will pass away,”

that after he has the thought,

he forgets the whole matter and thinks a second thought,

but it must be a good and true thought.

And at the time he has a good and true thought in this—then “a good thought, the Holy One, blessed be He, joins it to deed,”

as explained the interpretation of this,

that at the time he has a good thought and resolution to do a certain matter—the Almighty provides him an opportunity that he may fulfill it in actual deed. Even if that other had a good thought in this,

it may be, however, that fulfilling it in actual deed is not dependent on his hand—the Almighty gives him an opportunity that he may fulfill it in actual deed.

And in addition, there is also the interpretation

(in “a good thought, the Holy One, blessed be He, joins it to deed”)

“joins it” from the term joining,

that he should have a true thought.

I.e.,

even if on his own the thought is not a thought that will bring to an actual deed—the Almighty does so that this should be such a thought.

And also the interpretation,

that the Almighty afterwards joins the good thought and the deed so that they are both together a complete thing

(see Tanya, ch. 17 and ch. 44).

At the time the Jew has the good thought and the beginning of the deed—the Almighty joins them so that they are a complete thing.

This is the lesson of the matter of the last day of Passover:

In truth, the lesson of all the days of Passover,

that the service must be in a manner of redemption,

to redeem oneself and to redeem the other Jew,

until all Jews,

from exile,

and that the true and complete redemption should come,

For the Exodus from Egypt,

which was on Passover,

is connected with the future redemption,

as it is said, “As in the days of your going out from the land of Egypt, I will show him wonders.”

Beginning from the first day of Passover,

and moreover—then

(on the night of the fifteenth)

was the actual exodus and redemption from Egypt. And it is known what is stated in the words of our sages, of blessed memory,

that had they been worthy, the redemption from Egypt would have been the true and complete redemption.

If, however,

the Jew did not accomplish the service

(for whatever reason)

during the days of Passover—then comes the last day of Passover,

and teaches him that he must immediately complete all that was lacking before,

until there should be the ultimate perfection. And that which he cannot then do in actual deed,

he has then

(on the last day of Passover)

the good thought and resolution to do it as soon as he will be able.

And as mentioned,

to do it immediately on the last day of Passover,

for,

as the cry of the Mishnah in Avot, “If not now, when?”!

When the Mishnah says this,

it is understood that this is not in order to make a Jew heavy-hearted, G-d forbid.

And especially when one says the Mishnah

(in Avot)

on the day of Shabbat,

when there should be no distress for a Jew,

and likewise regarding Yom Tov,

"Festivals for joy" — rather, the Mishnah cries this out in order to tell a Jew,

that one must burn the last remnants of exile,

that there should be the "end He set for darkness" — then "If not now, when?"!

And since this is stated in a Mishnah,

"One who errs in a matter of Mishnah returns"

(as ruled in Shulchan Aruch Choshen Mishpat),

so that ab initio, no error is possible in a Mishnah.

And this must bring forth a cry from the person,

that "he shall be aroused" — "If not now, when?"!

And this must be a true cry,

until as the Alter Rebbe writes in Tanya

(chapter 41 [Nissan, 1]),

in the Tanya lesson of today,

the last day of Pesach

(in a simple year)

"truly, in absolute truth, with all one's heart and with all one's soul." And this is a powerful expression that the Alter Rebbe writes here — "truly",

"in truth",

"absolutely",

"with all one's heart",

"and with all one's soul",

regarding the hidden love that exists in every Jew,

by virtue of which he is one entity with the Essence and Being!

In every Jew there must be the true cry within himself: "If not now, when?"?!

And this brings out in him actual deed,

until that through one deed etc. he tips the scales for himself and for the entire world etc.:

and brings about for him and for them salvation and deliverance,

until the true and complete salvation,

the true and complete redemption,

through our righteous Mashiach, speedily in our days, literally.