English translation — שיחת ש"פ פינחס, י"ד תמוז ה'תשד"מ.

It is a farbrengen in connection with the day of Shabbos,

which is "sanctified and established"¹. But not every Shabbos did the Rebbe, my master, father-in-law, the Rebbe, leader of our generation, command to make a farbrengen. So the farbrengen occurs in connection

(on Shabbos itself)

with the Shabbos that comes in continuation and proximity to the days of redemption of 12-13 Tammuz,

without any interruption in between

(since 12-13 Tammuz were on Thursday and Friday).

Even if there were an interruption in between,

12-13 Tammuz are also elevated on the day of Shabbos in a manner of "Vayechulu" and completeness².

That is, all matters connected with the redemption of 12-13 Tammuz with its entire storm,

including that "Not only me did the Holy One, blessed be He, redeem on 12 Tammuz,

but also all lovers of our holy Torah,

observers of mitzvos,

and also those who are called by the name Israel, etc."³ are elevated on the following Shabbos in an even higher completeness.

All the more so when the Shabbos comes in proximity to 12-13 Tammuz,

without any interruption of weekdays and mundane activities,

then the elevation is with greater strength and might,

since 12-13 Tammuz enter directly into their elevation,

without any interruption⁴.

As we see it simply in a practical deed⁴. As discussed many times, specifically a practical deed has advantages over other explanations and intellectual necessities,

which is why "we do not derive halacha from study...

until they tell him halacha for practice"⁵:

A practical deed that there is a great difference whether there is an interruption between the redemption and the day of Shabbos,

or if there is no interruption between them:

When there is an interruption between them of weekdays,

one occupies himself on these days with mundane activities. Consequently, although the conduct on these days in mundane activities is not contrary to Torah,

but on the contrary, according to Torah there must then be "in all that you do"⁶ and each day does its work⁷ — it turns out, however, that according to Torah one then does not occupy himself with matters of redemption,

but with mundane activities. Consequently, when the following Shabbos comes

(when the elevation of the days of redemption occurs)

it is more difficult to effect the transition and elevation of matters of redemption.

In contrast, when 12-13 Tammuz enter directly into their elevation on Shabbos,

then one sees in practice that it is easier to effect that one should then stand on a more elevated level in matters of redemption,

until a manner of the completeness of redemption,

in a manner of "Vayechulu",

and not only the completeness that comes through the service of man from below,

but also the completeness that is drawn from above,

because Shabbos is "sanctified and established".

And as explained in many places⁸ that there are several levels of arousal from above:

Arousal from above that is drawn from the essence without arousal from below.

After that, the arousal from above that is drawn through arousal from below,

which is proportionate and measured according to the arousal from below;

After that, there is the level of arousal from above "that arousal from below does not reach there at all. But nevertheless, it does not dwell and become revealed except when there is completeness in the actions of the lower beings

[like "the Holy One, blessed be He, does not dwell except in a complete place"⁹]

that already an arousal from above proportionate to the arousal from below has been bestowed upon them, then the arousal from above that is infinitely higher than the value of the arousal from below also dwells and becomes revealed"¹⁰. And this is drawn on the day of Shabbos¹¹ "sanctified and established" from above.

That is, in our case,

that on Shabbos after 12-13 Tammuz,

all the more so when there is no interruption between them,

completeness from above is drawn into all matters of the redemption, until a completeness that is incomparably higher than the service below.

And corresponding to this

(that on Shabbos there is an elevation in completeness of the days of redemption of 12-13 Tammuz)

is understandable the custom of Israel in many places to make a farbrengen also on this Shabbos after 12-13 Tammuz,

in all years even when there is an interruption between them,

and may blessing come upon them,

all the more so in this year when one enters directly from the days of redemption of 12-13 Tammuz into Shabbos.

In connection with the days of redemption of 12-13 Tammuz,

this is the place to explain a perplexing matter. And as discussed several times,

regarding a simple thing — one does not pay attention:

Generally, it is customary to celebrate the two days of redemption, 12-13 Tammuz

(see Hayom Yom 12 Tammuz),

on both days one does not say Tachanun, as is the custom of Israel¹² which is Torah¹³

[and therefore one says that in this year one enters directly from the days of redemption into Shabbos,

since both days are days of redemption).

And superficially, this explanation is not understood,

for whichever way you look at it:

The redemption was either on the first day

(12 Tammuz),

and then 13 Tammuz is not a day of redemption;

or on the second day

(13 Tammuz),

in which case 12 Tammuz is not a day of redemption?!

Simply, it is told

that on 12 Tammuz he was granted a furlough,

they then informed him about the redemption,

and from their side he could have been completely redeemed then,

but due to reasons, etc., the actual redemption was on 13 Tammuz.

This, however, does not answer the question why there are two days of redemption, since the redemption was only one day,

either on 12 Tammuz or on 13 Tammuz,

so whichever way you look at it:

If we consider that they informed him about the redemption already on 12 Tammuz,

and from their side the entire redemption was already then,

then 12 Tammuz is the day of redemption and not the next day,

13 Tammuz;

and if we consider when the redemption actually took place,

that was only on 13 Tammuz and not on 12 Tammuz?!

Nevertheless, we see that both days are celebrated as days of redemption,

and on both days Tachanun is not recited,

as was already the practice from the time of the Baal HaGeulah,

And as discussed many times,

and also understood simply,

that when Tachanun is not recited on a particular day, it does not mean that there is, heaven forbid, a lack of the forgiveness, pardon, and atonement that is brought about through the recitation of Tachanun. One cannot say that on this day Tachanun is not recited due to a matter of deficiency, heaven forbid,

but certainly it is for an advantage, because on this day the forgiveness, pardon, and atonement that is brought about on other days through the recitation of Tachanun is revealed from itself. And furthermore:

On this day, the forgiveness, pardon, and atonement are drawn from a higher place than the place from which they are drawn when they are recited in speech,

which is why it is not recited then,

because it is drawn from a place that is higher than the place that speech and human action can reach.

And this matter is drawn on both days, 12 and 13 Tammuz,

which is why Tachanun is not recited on both days.

We see a wondrous thing,

that similarly, this was also the case with the redemption of the first Nasi of Chabad,

the Alter Rebbe:

The redemption of the Alter Rebbe was on 19 Kislev. As the Alter Rebbe writes in his well-known letter,

that "the day of 19 Kislev,

the day on which 'it was good' was doubled,

the great Yom Hillula of our holy Rebbe, of blessed memory

(the Maggid),

and when I read in the Book of Psalms the verse 'He redeemed my soul in peace' before I began the next verse,

I went out in peace from the One of peace."

Nevertheless, we see that the custom is to make the farbrengen of 19 Kislev in a manner that it extends into 20 Kislev,

and sometimes it was even initially made on the night of 20 Kislev,

as was seen in the practice of my revered father-in-law, the Rebbe.

And this was not something that began in the years after the redemption,

rather, it is explained that already in the year of the redemption of the Alter Rebbe, after he was redeemed on 19 Kislev,

he was subsequently in a state of imprisonment for another three hours, which extended into 20 Kislev,

and the Baal HaGeulah himself said that these three hours were harder for him than the entire time he was in imprisonment.

That is, even though the redemption was on 19 Kislev,

and the Alter Rebbe was already then released from imprisonment,

afterwards, during three hours, there was a difficult imprisonment,

and from this he was redeemed on 20 Kislev. And therefore Tachanun is not recited on both days, 19 and 20 Kislev.

We see from this that also the redemption of the Alter Rebbe was over two days, 19 and 20 Kislev,

and therefore the farbrengen is made in a manner that it should be on the night that connects both days,

or sometimes initially on 20 Kislev.

And from this it was subsequently drawn also in the redemption of my revered father-in-law, the Rebbe, that there are two days of redemption,

12 and 13 Tammuz.

The wonder is even greater:

There is nothing that is not hinted at in the Torah; we also find in the Written Torah a redemption that is connected with two days, the redemption of Purim:

The main day when most Jews

(who are in unwalled cities)

celebrate Purim as a day of feasting and joy and a holiday is the 14th of Adar, because after the fact that the "and it was turned around, that the Jews should rule over those who hated them" was on the 13th of Adar,

"they rested on the fourteenth of it and made it a day of feasting and joy."

Nevertheless, we see that Esther asked the king "let it also be granted tomorrow to the Jews in Shushan to do according to the law of today",

and so it was in practice that "the Jews who were in Shushan assembled also on the fourteenth day of the month of Adar,

they assembled on the thirteenth of it and on the fourteenth of it,

and rested on the fifteenth of it and made it a day of feasting and joy."

And therefore both days, the 14th and 15th of Adar, became days of redemption and days of feasting and joy for all Jews, "and Mordechai wrote... and sent to all the Jews who were in all the provinces of the king... to establish among them to make the fourteenth day of the month of Adar and the fifteenth day of it." That is, both for the Jews in walled cities who celebrate Purim on the 15th of Adar,

and for the Jews in unwalled cities who celebrate Purim on the 14th of Adar,

both days are holidays:

also the Jews in unwalled cities do not say Tachanun on the 15th of Adar. And also the Jews in walled cities consider the 14th of Adar as a holiday,

because most Jews celebrate Purim on the 14th of Adar.

And just as this is in the redemption of Purim, so too is this in the redemption of the Alter Rebbe,

two days of redemption, a holiday.

And the 20th of Kislev,

and in the redemption of the 20th of Kislev of the Mitteler Rebbe, the 12th and 13th of Tammuz.

And it can be said that the reason why the redemption of these three specifically consists of two days is because they are all redemptions in,

and connected with,

the time of exile, like the matter of the second day of the festivals of the Diaspora.

And the explanation of this, with an introduction:

Specifically in these three aforementioned redemptions we find that they extend over two days.

In contrast, the redemption from Egypt on the holiday of Passover is only one day

[and that which it says "as in the days of your going out from the land of Egypt I will show him wonders",

not "as in the day",

"for in one moment they went out" is due to another matter)

on the 15th of Nissan,

because specifically on the 15th of Nissan was the redemption from Egypt.

And even though in several matters they do things connected with the redemption

(the offering of the Passover sacrifice, etc.)

also on the 14th of Nissan,

nevertheless, at that time the redemption had not yet actually occurred. And even if one would say that at that time there was a matter of redemption,

in truth, the redemption had already begun on Rosh Chodesh Nissan,

and even earlier "on Rosh Hashanah the servitude of our ancestors in Egypt ceased",

for when servitude is nullified it means that there is already a state of going out from servitude to freedom; nevertheless, we see that at that time they do not yet say "the time of our freedom",

and they say it only on the 15th of Nissan,

when the redemption and the exodus from Egypt actually occurred.

And likewise also regarding the other festivals,

the holiday of Shavuot and the holiday of Sukkot,

which are derived from the holiday of Passover; Shavuot is the fiftieth day from the holiday of Passover,

and Sukkot is because "I caused the children of Israel to dwell in booths when I brought them out from the land of Egypt"; their main holiday is one day

(the 15th of Nissan,

the 15th of Tishrei)

not two days

(only on Passover and on Sukkot it extends for seven days).

We see that in the redemption of Passover,

and likewise in all the three pilgrimage festivals

(which are not specifically connected with exile),

their main essence is connected with one day.

On the other hand:

also in the three pilgrimage festivals there is an example of specifically two days, as it is on Purim,

the 19th-20th of Kislev and the 12th-13th of Tammuz, in the second day of the festivals of the Diaspora:

Due to the matter of exile, a second day of the holiday is added in the Diaspora,

on Passover,

on Shavuot and on Sukkot. And the second day of the festivals of the Diaspora is not a separate matter from the first day of the holiday,

rather it is one matter,

one continuation. And to such an extent that in the Torah reading on the second day of the holiday of the first day of the festival of Passover, they read in the Torah "on the fifteenth day...",

even though the second day of the holiday is on the sixteenth day

(and likewise on the holiday of Sukkot).

One sees from this that from the aspect of the matter of exile, a second day of Yom Tov comes about,

but the essence of Yom Tov as it is from the essential aspect

(not from the aspect of exile)

is only one day. And to such an extent that even Shavuot, which is specifically one day,

because it is connected to that which is above the order of the chain of descent

(as explained in the additions to Torah Or)

also has a second day of Yom Tov of the exile,

and on the contrary, the second day of Yom Tov of Shavuot is not due to doubt as with Pesach and Sukkot

(because Shavuot is the fiftieth day of the Omer,

so then there is no longer any possibility of doubt as to which day it should be),

rather the Sages instituted from the outset that Shavuot

(in exile)

should have two days "so as not to create a division among the festivals",

as it is according to the revealed aspect,

and according to the inner aspect of the Torah.

Based on this, we can also explain that the three redemptions of Purim,

the redemption of the Alter Rebbe,

and the redemption of my revered father-in-law, the Rebbe, manifest themselves over two days,

not like the redemption from Egypt in its essence

(not from the aspect of exile),

which was only one day

(the fifteenth of Nissan)

because these three redemptions were during the time of exile:

Even after the redemption of Purim, "we are still the servants of Achashverosh".

That is, even though King Achashverosh gave Mordechai the king's ring, etc.,

nevertheless, the matter of exile remained afterwards. And especially since Achashverosh was a fickle king,

one could not know what would be tomorrow.

Afterwards came the redemption of the Alter Rebbe, and after the redemption of my revered father-in-law, the Rebbe, the matter of exile remained.

Therefore, these redemptions manifest themselves over two days:

Purim on the 14th and 15th of Adar. The redemption of the Alter Rebbe on the 19th and 20th of Kislev. The redemption of my revered father-in-law, the Rebbe, on the 12th and 13th of Tammuz.

Like the matter of the second day of Yom Tov of the exile.

But after the redemption from Egypt, there was not

(immediately)

any exile,

therefore it manifests itself

(from the essential aspect)

on one day, the fifteenth of Nissan.

Those who seek a pretext can further ask:

In Likkutei Torah there is a discourse beginning "To understand the matter of the second day of Yom Tov of the exile",

where he explains the words of the Midrash: "The Congregation of Israel said: In the Land of Israel I would keep one day; now two days.

I thought I would receive reward for both, but I only receive reward for one day." "For indeed, the same illumination that shines in the Diaspora over two days shines in the Land of Israel in one day, due to its closeness to its source."

Because in the Diaspora during the time of exile, one cannot tolerate the light that is drawn down in the Land of Israel in one day,

so one needs two days for this.

It would seem to follow from this that there is no advantage in the second day of Yom Tov of the exile,

rather in essence it is truly like one day in the Land of Israel,

therefore one receives reward for it only as for one day.

However, it is understood simply,

because from the aspect of the second day of Yom Tov of the exile, one has in actual deed, and deed is the main thing, an additional twenty-four hours of Yom Tov, so in this there is an advantage over one day of Yom Tov.

And accordingly, it is also understandable regarding the redemption of Purim,

the redemption of the Alter Rebbe, and the redemption of my revered father-in-law, the Rebbe, which are all two days

(from the aspect of exile),

that in this there is an advantage from the aspect that one has an additional twenty-four hours of redemption,

compared to a redemption of only one day.

As this is openly expressed in the redemption of the Alter Rebbe on the 19th-20th of Kislev,

that it is called "the Festival of Festivals",

a festival even relative to the festival of Pesach

(the Exodus from Egypt),

as has been discussed many times at length.

And simply:

When there are two days of redemption,

even though the first day is the main one,

nevertheless, in actual deed one has forty-eight hours to do the service in a manner of redemption. One has both the first day and the second day,

which certainly has something that the other does not.

As this is simply the case with the aforementioned three redemptions:

By Purim, the main day

(in unwalled cities)

is the 14th day,

for specifically then the laws and commandments of Purim apply.

Accordingly, by the redemption of the Alter Rebbe, the main day is the 19th of Kislev,

as he writes in that letter

(as above),

that "the day of the 19th of Kislev,

the third day on which 'it was good' was doubled,

the great yahrtzeit of our holy Rebbe, of blessed memory,

and when I called out in the book of Psalms on the verse 'He has redeemed my soul in peace' before I began the next verse,

I went out in peace from the house of the One who is peace."

And with this comes the redemption of the holy and sacred, my master, father-in-law, the Rebbe. There is a primary virtue on the twelfth of Tammuz because specifically on this day

(not on the thirteenth of Tammuz)

is his birthday,

when his mazal prevails,

both above and below,

as is understood from the fact that specifically on this day there are the customs of a birthday that the birthday person must perform below,

as already printed in "Hayom Yom",

and copied in many places. And regarding the birthday of the holy and sacred, my master, father-in-law, the Rebbe, this was specifically on the twelfth of Tammuz,

not on the thirteenth,

and even not on the twelfth during twilight or dusk as it states in "Chanoch LaNaar" *56.

On the other hand,

since it comes to a second day of redemption

(from the aspect of exile),

it is understood that then there comes an additional elevation that is not present on the first day.

From this is understood the lesson and instruction of the days of redemption, the twelfth-thirteenth of Tammuz:

Just as during the days of redemption, regarding the master of the redemption,

the leader of our generation,

there is here the elevation of two days of redemption,

after twenty-four hours, so too is it drawn down to every Jew and to all the Jews of this generation,

that one has an additional twenty-four hours of redemption,

Because "after the head, the body follows",

and not only as the Gemara says it regarding a head and body that are separate from each other, heaven forbid

(that after the head, the body follows),

but also when the body is connected to the head, "after the head, the body follows". As "He will teach us of His ways and we will walk in His paths", because in the head is included the vitality of the entire body and from there the vitality is drawn to the entire body,

as explained at length in Ateret Rosh,

And especially since it is speaking about a leader of Chassidus Chabad,

whose essence

(of Chassidus Chabad)

is that the inner dimension of the Torah should be in a manner of "they will be sustained from Me",

until it becomes blood and flesh like his flesh,

until it is also recognizable in the garments of the person,

thought, speech, and action,

which are garments for blood and flesh like his flesh,

Therefore, when by the leader of the generation there are two days of redemption,

it is thus also drawn down to every Jew and to all the Jews of this generation,

until it is recognizable in blood and flesh like his flesh,

until also in the garments it is recognizable in actuality, an addition not only in quantity,

but also in quality.

And in this year, there is additionally that in addition to the two days of redemption

(the twelfth-thirteenth of Tammuz)

one goes from the days of redemption directly into Shabbat,

which is also a day of redemption, as is understood simply for the simplest of the simple and for children,

because on the day of Shabbat one is freed from the restrictions of weekday activities,

consequently, this is simply a day of redemption.

And with this, children understand simply because on the day of Shabbat they are freed from going to cheder,

and they can conduct themselves according to their good will,

proportionally. Until this is a law in the halachot of Talmud Torah,

that notwithstanding the greatness of the virtue of the matter of Torah and young schoolchildren,

on the day of Shabbat one does not trouble them and one frees them in several matters from their Torah study, "On Shabbat we do not call them to read for the first time a portion they have never read before, because of the burden of Shabbat."

One sees from this simply how the day of Shabbat is a day of redemption.

It turns out that in this year one has three consecutive days of redemption, the twelfth and thirteenth of Tammuz,

and then the day of Shabbat,

which is simply a day of redemption. And in addition, Shabbat is connected with delight,

and completeness

("Vayechulu"),

until completeness not only in a manner of "his deficiency",

but in a manner of wealth.

And when one has three days of redemption,

one then has additional power to perform all the matters of service in the days of the counting of the Omer in a manner of redemption that is beyond measure and limitation,

and from within delight and completeness,

Beginning from performing already on this Shabbat,

the matters that are permitted on Shabbat,

and Shabbat "benefits" the other matters on this day.

And from Shabbat, all the days are blessed *69,

the days of the following week,

until all the days of the year that follow,

and all the years that follow, because from Shabbat all the days are blessed,

including the coming Shabbat from which all the days are blessed,

etc., etc. Consequently, it turns out that Shabbat blesses all the coming days forever and for all eternity!

And when Jews perform their service on this Shabbat and on the days after it in a manner of redemption, then the Almighty acts measure for measure,

and many times over,

and brings the true and complete redemption.

And truly this is sufficient measure for measure,

and one does not need to come to "how many times as much" because:

Forever, when the righteous of the generation would have exerted themselves, they certainly could have effected that the exile be ended,

because "the righteous decrees and the Holy One, blessed be He, fulfills,"

and all the more so the righteous one and the prince of the generation,

the master of the redemption,

as he wrote and announced that "immediately to redemption."

Nevertheless, the righteous did not decree that the exile should end. Why? For one reason, because they obeyed the Supreme One and they "yielded" to Him,

since He wants that Jews should still be in exile,

they sacrificed themselves,

and obeyed the Supreme One also in the matter that is most essential and most fundamental and most internal,

that Jews should remain in exile and they would not decree the opposite!...

On the other hand, however, one cries out every day:

"Until when?!"

And through that which Jews,

who are "and Your people are all righteous,"

as we will say after the afternoon prayer "all of Israel have a share in the World to Come, as it is said, and Your people are all righteous, etc." fulfill the Torah and commandments with joy and with a good heart,

they bring the true and complete redemption.

From this it is understood that one needs to have only measure for measure regarding this

(and one does not need "how many times as much"),

because since the righteous sacrifice themselves so much to yield to the Supreme One and to leave Jews in exile until the Supreme One will want to take them out, it is only from the aspect of measure for measure that the Supreme One must already take Jews out of exile,

in the true and complete redemption,

for since this concerns the Supreme One, there are no distinctions with Him whether this is a true redemption or not so true,

a complete redemption or a redemption to half or to a quarter,

for the Supreme One is truth to its truth and the ultimate of completeness, consequently He certainly brings a true and complete redemption,

truth to its truth and the ultimate of completeness,

And since with the Supreme One there is also no interruption of time, the redemption comes immediately and at once,

as per the ruling of the Rambam "immediately they are redeemed,"

in our very own time.

Continuing from what was discussed above regarding the future redemption, here is the place to discuss a matter about which others wonder,

but out of respect they do not speak about it,

even among themselves.

And this is:

Simply and according to Torah, there are still Jews in exile,

"we are still servants of Achashverosh." And until the Supreme One takes them out of it, Jews remain bound in exile,

as the master of the redemption said on the third of Tammuz that not with our will did we go into exile and not with our desire will we go out of exile,

rather the Supreme One will take us out of exile.

Consequently, one wonders:

A Jew sits and he speaks in public and hammers away once and again and yet again,

farbrengen after farbrengen, that despite the fact that one finds oneself in the double and multiplied darkness of exile,

it is not only that "immediately to redemption,"

but "right now Mashiach is coming,"

and not only was it printed in "Hakriah Vehakedushah,"

but one truly means it actually, literally, below ten handbreadths,

for "all the deadlines have passed and the matter depends only on repentance,"

consequently he keeps clamoring that "right now Mashiach is coming,"

And he says that the key lies in your hands,

not only in the hands of the many or in the hands of most people,

but in the hands of every single individual,

for as the Rambam rules, through one mitzvah every person can tip "himself and the entire world to the scale of merit and bring about salvation and deliverance for him and for them,"

and as it is stated in the Zohar,

and as explained in a discourse of the old Rebbe,

that "it is stated in the Tikkunim that even if a single righteous person repents completely in his generation, Mashiach would come,"

which refers even to before that time when "all the deadlines have passed and the matter depends only on repentance,"

all the more so after this time,

the only thing that prevents Mashiach from coming is that I should do repentance,

and then Mashiach comes immediately and at once,

without any interruption of time,

And others say

(and everyone thinks)

"I will wait

("I will wait" also from the term of exertion etc.,

as explained in the continuation of 5666 "for every day that he will come",

and every day in prayer (on weekdays) "for Your salvation we hope all day",

then on this very day Mashiach our righteousness can come.

And this speaks about Mashiach who is flesh and blood,

born of a woman,

a soul in a body,

and will come not somewhere else,

but he will come right here in this study hall and synagogue and the like!

One wonders:

how can one speak thus,

and speak so simply when one knows that one is in exile according to Torah,

and only the Almighty can take Jews out of exile?!

And he himself knows this. By him himself lies the siddur in which he will pray the afternoon prayer and say "Your righteousness is righteous".

And the like other matters in prayer that show that one is in exile. And

(also on Shabbat)

in the Grace after Meals,

one says "the Merciful One, may He merit us to the days of Mashiach",

future tense,

and one holds a siddur by it so that one should not make a mistake, heaven forbid, in the language of the blessing;

Nevertheless, the Jew comes and hammers again and again that Mashiach is coming imminently in the present tense,

today and not tomorrow,

and the matter depends only on repentance,

In the Rambam *85 there is a whole order of how Mashiach will come. And there will be great wars,

and before that Elijah the prophet will come etc. But this is all when the redemption comes in the manner of "in its time":

When one stands, however, in a state of "they merited" *86,

or "all the ends have passed",

the redemption will come in the manner of "I will hasten it" then Mashiach can come immediately and at once in one actual moment

(and as the Rambam writes in his Epistle on the Resurrection of the Dead that the matters that he writes in the Yad HaChazakah regarding the details of the redemption are what he knows clearly,

but it can be in another manner)!

And the Jew speaks thus not once and not twice,

but he continues speaking at every farbrengen and farbrengen,

and adds also in the letters that Mashiach is coming imminently,

and comes today and not tomorrow!

Granted, if he had spoken thus once one could say that it is a special time,

a special situation and the like,

but he continues speaking thus without cease and does not let it rest...

One must say that the listeners think to themselves that it is a dream!...

Because saying that in the depth of exile Mashiach comes immediately today has no connection to the truth!

According to the true state of the present,

one sees exile,

so how can it occur to him that Mashiach can come today. One must say that it is a dream!

This is ostensibly a question that has a place,

because Jews are indeed in exile,

and specifically the Almighty can redeem them,

one wonders how someone can come and speak thus.

Consequently, one must answer the question. Because this is a question not only among the few who are here who seek pretexts,

they seek questions,

but also among the others who hear, the wonder arises in them,

how can a Jew come and speak simply and continue hammering that Mashiach is coming imminently,

and that this lies in everyone's hands,

while according to Torah "we are still servants of Achashverosh" and the Almighty will redeem us.

And all this notwithstanding that Jews need the redemption,

until every person needs a personal redemption in his personal matters.

For example:

Here sits an elderly Jew,

a tamim,

with all the virtues of a tamim,

and is worried and concerned because the doctor told him that there is a doubt perhaps he will need to have an operation, heaven forbid.

Now, however, it is Shabbat,

the Shulchan Aruch rules that on Shabbat "all your work is done",

all labors and treatments are already completed so why are you worried? Or it will soon be after Havdalah,

and then one must listen to the doctor? But now it is still the day of Shabbat,

and for the afternoon prayer one will say "and as for me, my prayer is to You, Hashem, a time of favor, O God, in Your abundant kindness",

as explained that then the twenty-four courts are transformed and it becomes a "time of favor",

until from "God"

(might)

becomes "in Your abundant kindness" so why are you worried about what the doctor will tell you.

And furthermore:

Here comes Moshiach our righteous one,

when then there will not be all these worries, and what are you worried about all these things?!

Nevertheless, one sees that he is worried,

and this is noticeable on his face,

so that even others around him sense this.

Why? Because one finds oneself in exile,

and according to Torah one finds oneself in exile,

consequently, a Jew hears the matter of the exile,

and this affects him.

Consequently, one must explain to those who sit and listen how can a Jew come and speak simply that regardless of the fact that one finds oneself in such a double and multiple darkness of exile,

here comes Moshiach our righteous one,

not in the future,

but right now in the present,

here in this very moment!

And he keeps hammering away like this,

and therefore one sings "He will build the Holy Temple speedily in our days",

and immediately translates "speedily in our days",

today itself,

here in this place and time,

on Shabbat Parshat Pinchas 5734 in this study hall!

And furthermore:

Even though he spoke a previous time that Moshiach is coming imminently,

and afterwards Moshiach did not come,

he did not stop,

rather he continued speaking like this,

and even though one sees that Moshiach has still not come now either,

and even Elijah the prophet has not come, and if he comes at some point,

this is only for unique individuals, but if, Heaven forbid, Moshiach will still not come, he will speak the next time again with the full storm!

Consequently, an explanation is sought for the people who sit around: how does such speaking come about?

One must say that it is a dream!

And as is known, that according to Halachah there are differences between being awake and in a dream,

in the laws of vows,

"One who vows in a dream, it is nothing",

and so too in other places,

that if one searches, one will find the halachic differences in this.

And in general,

a person dreams when he sleeps at night, what place does it have that when he has a dream that here comes Moshiach,

he should come and tell it in public?!

It is a proper thing to have good dreams as one requests in the Priestly Blessing

(as one requested on the festival of Shavuot and from this it is drawn forth upon the time afterwards)

But why does one tell it in public?

This matter, that Moshiach can come today in this study hall, is, in the opinion of those who sit and listen, a dream,

and not the truth,

because they sense that one finds oneself in exile,

and according to Torah such a feeling is justified.

So either they explain that this is not a dream,

or do not speak about this in public!

One must therefore have some explanation for the listeners regarding that which one keeps hammering away that Moshiach our righteous one can come immediately and at once, literally below ten handbreadths.

Even if one did not have any explanation,

one would still continue speaking about this...

But nevertheless, some explanation is sought.

The Alter Rebbe already explained it:

The Alter Rebbe explains in Torah Or, the discourse beginning "Shir HaMa'alot B'Shuv Hashem et Shivat Tziyon Hayinu K'Cholmim",

that the entire matter of the exile is like a dream,

"We were like dreamers",

Only from the perspective of the dream does one convince oneself that this is the truth,

but in truth it is entirely a dream. And in revelation one will see it in the future to come,

regarding which it is said "When Hashem returns the captivity of Zion, we were like dreamers",

"Meaning that the level and aspect of the dream will be revealed until everyone will recognize and know and comprehend the vitality drawn to them during the time of exile, which is from the aspect of the dream,

and therefore they will say 'we were like dreamers'".

That is, not that when one thinks about redemption during the time of exile it is a dream,

but exactly the opposite: when one thinks then about exile it is a dream!!

And this the Alter Rebbe says during the time of exile,

and he says it knowing what he says in the discourse beginning "V'et Ha'Elef U'Sheva Me'ot" that the end of the redemption will be tens of years later in the year 5603 or 5608, nevertheless he says that one should know that exile is a dream!

Indeed, in revelation one will see it only in the future to come,

and now one senses that the dream of exile is not a dream but the truth, but the Alter Rebbe wanted to inform Jews about this earlier, during the time of exile.

And actually, King David already announced it in the Book of Psalms in the verse "When the Lord brought back the captivity of Zion, we were like dreamers." And the Alter Rebbe brings it down and explains it in the teachings of Chabad Chassidus,

and then with additional explanation by our later Nesiim,

and then the discourse was printed and published in the book Torah Ohr,

and certainly he wanted that it should be disseminated in every place,

just as regarding all matters of Torah and the inner dimension of the Torah, that is, that it should be disseminated so that even while standing in the time of exile, each person should know that exile is a dream!

And since this became a part of Torah and each person learns it, it then affects the world and the exile,

as the saying "The Holy One, blessed be He, looked into the Torah and created the world,"

so too "whoever looks into the Torah and occupies himself with it, as it were, sustains the world."

What emerges from this is that this constant talking and clamoring that Mashiach is coming,

not looking at the fact that one is still in exile, is not a "dream,"

but on the contrary, this is the truth,

and when one thinks about exile,

this is the dream,

only because one is in exile

(in a dream)

one convinces oneself that this is the truth!

On the other hand:

That Jews in exile think that exile is truth,

and redemption is a dream, is not contrary to faith,

because they believe in the coming of Mashiach,

only the faith remains in the manner of makif and does not descend into pnimiyus,

consequently it remains

(the redemption)

like a dream,

but also this dream is according to the Torah,

the Torah itself says "we were like dreamers,"

that exile is a dream,

And as the Alter Rebbe explains there,

that the fact that exile is a dream is a matter of the highest superiority:

Just as a dream in its simple sense "joins two opposites in one subject and combines two opposite matters as if they were one,

and this is because during sleep the intellectual faculty of discernment is removed and only the power of imagination remains, etc.,"

so too regarding the dream of exile,

"in exile, the G-dly spark in the soul of man is in a state of sleep and removal of the intellect,

it can combine two opposite things,

to be preoccupied all day with business, etc.,

although during prayer he arouses love, etc.,

nevertheless after prayer the love passes and passes away and he does not pay attention to it because it is the opposite of the contemplation during prayer, and he imagines in his heart to combine and join two opposite matters together as if they were one, but in truth they are separate and distant from each other, etc."

That is, because exile is like a dream, it gives a Jew the possibility,

that although at one moment he stands at the lowest low,

he can in the next moment be elevated to the highest high,

because a dream contains opposites.

As the Alter Rebbe continues,

that it is not the meaning that also his arousal during prayer and his service in Torah and mitzvos during the time of exile is like an imagination and dream:

"Even after these words and the truth, a person should not fall into despair, saying that the arousal during prayer and his contemplation are false imaginations, for it is like the dream which comes from the power of imagination that combines two opposites, etc.,"

that "he imagines that he loves God"

Because "in truth, this aspect of dream has its root above and its foundation in the holy mountains of the Most High,"

from the aspect of iggulim,

where "there is no division at all and there all the things that are separated below are joined and included together, etc.,"

and it contains opposites,

but this aspect cannot be revealed below except through the aspect of sleep and removal of the intellect in exile,

the aspect of concealment and hiding,

which specifically then "shines and radiates from above, from the supernal world which is in the aspect of iggulim, in the aspect of a dream which is the power of imagination to combine two opposites in one subject as if they were truly one,

because in truth, in their root in the supernal world they are joined and unified, for there is the aspect of iggulim, etc."

One sees from this,

that the matter of the dream of exile

("we were like dreamers")

is a matter according to Torah,

and on the contrary, its root is from a very high level,

the aspect of iggulim.

And this is regarding a dream in its simple sense:

The concept of a dream is according to Torah and a matter that comes from above,

because according to Torah a person must sleep,

and one who takes an oath "that I will not sleep for three days, they flog him

(for swearing in vain)

and he immediately sleeps",

he can immediately lie down to sleep! And during sleep a person dreams according to nature. And among the dreams there are those over which he is not the master, rather they are drawn to him from above,

like the revelation of matters of Torah in a dream and the like, and there are dreams that depend on the person,

they come from "the musings of his heart

(what he ponders during the day)"

(as explained at the end of Tractate Berachot),

as each person according to his own soul,

but there are dreams that come from above].

And this is regarding sleep and dream in their simple sense, that they are according to Torah,

and there are dreams that are drawn from above, so too is this regarding exile,

which is compared to a dream,

and is also compared

(in many places)

to sleep,

that this is according to Torah and its root is on a very high level

(the aspect of circles).

Only in order that the high level be revealed below,

there must be a concealment and hiding and withdrawal of the intellects of exile,

similar to the concealment and hiding and withdrawal of the intellects during sleep,

and specifically then can the matter of the dream exist,

the aspect of circles.

That is, the intention in the dream of exile is,

in order that there be drawn a most elevated revelation

(the aspect of circles)

that could not be drawn without the matter of the dream of exile,

but the only way for it to be drawn is through being clothed in a concealing garment

(a dream).

And this also gives a Jew an opportunity in the time of exile. That although in one moment he stands on the lowest level

(since it is exile),

in the next moment he can be elevated to the highest level through his service of prayer and Torah and commandments,

because a dream is a bearer of opposites.

And since the root of the dream of exile is on a very high level,

only below it comes down in a concealing garment, a Jew must know,

that in the exile itself

(at the time of "we were like dreamers")

all the matters of exile and the opposite of the service of G-d

(love of the body etc.)

are indeed only a dream and illusion,

as will be revealed in the future to come,

but he must also know that in this dream of exile lies a most elevated matter; he must know that the only truth in exile is the service of prayer and Torah and commandments that a Jew fulfills in the time of exile,

and through this the most elevated root of the dream of exile is revealed.

That is, that a person should not think,

since exile is like a dream,

he will dream the whole week about fulfilling Torah and commandments,

but not do so in actual practice! They tell him,

that through dreaming about Torah and commandments one cannot make a dwelling place for Him, blessed be He, in the lower realms,

for this one must fulfill Torah and commandments in actual practice,

and through this one makes the dwelling place,

until in the future to come it will be revealed how exile was a dream.

Together with this, however, one must know that after all, exile is a dream,

as will be revealed in the future to come,

and therefore then it will be said "we were like dreamers". It is only that the root of the dream of exile itself is from a very high level,

but it is still a dream and the truth and reality is not exile,

but redemption. And this a Jew must know, as the Alter Rebbe announced while still in exile.

From all this it follows that what Jews in exile think to themselves, that when one speaks that Mashiach is coming imminently, this is a dream,

and they have questions about this, it is not contrary to faith and contrary to Torah,

because according to Torah exile is a dream,

to such an extent that one feels that this

(exile)

is actually real,

and redemption is the dream,

consequently it is understandable why one wonders when speaking about redemption.

And this is regarding all the questions that one has in the time of exile about the matter of redemption. For example:

The Master of Redemption said decades ago that "immediately to redemption", the question arises how is it that it has not come out in actual practice,

and to this day it has still not come.

One must know that all these questions and difficulties and doubts come from the side of the dream of exile,

that from the side of exile one must have proofs and explanations and answers:

But one should not think that this is contrary to the Torah and contrary to the faith,

because the matter of the dream of exile itself comes from above to above,

and since the Most High desired that there should be a revelation of the most elevated kind that, so to speak, cannot come except through the concealment and hiding and withdrawal of the intellects from the dream of exile, therefore He made that there should be a matter of exile,

and so it should be the matter of exile in Torah

(so to speak),

which are the difficulties and questions and doubts

(concealments and hidings)

in Torah,

like "Jacob and Esau mentioned in the portion"

(as discussed many times),

in order that through this a more elevated ascent should come.

And so it is found in the Gemara

(in Torah)

the matter of "Teiku",

which does not nullify the question and doubt in the subject before it,

rather "Teiku" means that the matter remains in doubt.

And so it is found in the Gemara the term "Kashya" and "Tiyuvta". And the distinction between them is known:

"Kashya" means that the conclusion before it remains in its strength,

only there is a difficulty upon it.

However, "Tiyuvta" means that the conclusion before it is refuted, which also indicates the matter of exile

(difficulties and doubts)

in Torah.

And nevertheless it is said that although "Teiku" means that the matter remains in doubt, however together with this "Teiku" is also an acronym for "Tishbi will resolve difficulties and questions",

that it will not remain a difficulty and question forever,

rather Elijah will eventually answer it.

But this is a matter that will be revealed at the coming of Elijah,

however, in the time of exile it is still in the manner of "Teiku". And the reason for this is in order that through this matter of exile in Torah a more elevated ascent should come.

Therefore one must only endeavor that the matter of exile should remain only in Torah,

"Jacob and Esau mentioned in the portion",

and to fulfill the exile and concealment and hiding with "clay and bricks" of Torah,

"in clay, this is a fortiori reasoning...

and in bricks, this is clarification of the halachah",

as the Alter Rebbe explains.

And together with this one must know,

that all these matters of exile are a dream,

and the true reality even in the time of exile is redemption.