םתוברח ותתכו - Chabadinfo.comchabadinfo.com/wp-content/uploads/2016/02/Mishpotim-52.pdfuzvu vygo avjkyv uvfrzv zu vh,v czni zv suet _ cdkk ahhfu,u vnhujs, kvdtukv vtnh,h,

וכתתו חרבותם

The beginning of the fulfilment of the prophecy “and they will beat their swords into plowshares”

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

ובפרט אנ״ש, מדקדקים היו "והלואי אדמו״ר מו׳׳ח כ״ק בדברי התמימים, אלו ובפרט בשיחותיו אפילו הכ״מ

משנת השי״ת והשנה שקדמה לה.")אג"ק ח"ד ע' כד(

בנוגע האחרונה בתקופה המדובר וע"ד התורה בלימוד המיוחדת להוספה בתור )רק( לא – ומשיח גאולה בעניני המשיח ביאת ולקרב למהר "סגולה" והגאולה, אלא )גם ו(בעיקר כדי להתחיל "לחיות" בעניני )רק( בתור "סגולה" למהר ולקרב ביאת המשיח והגאולה, אלא )גם בעניני "לחיות" להתחיל כדי ו(בעיקר דימות הזמן" עם "לחיות וגאולה, משיח ממולא נעשה שהשכל עי"ז המשיח, משיח בעניני והשגה בהבנה וחדור מתפשט ומהשכל שבתורה, וגאולה להנהגה ועד הלב. ברגש גם וחודר באופן ומעשה דיבור במחשבה בפועל על שעומדים זה, מיוחד לזמן המתאים זה ש"הנה באצבע ומראים הגאולה, סף

)המלך המשיח( בא".)ש"פ בלק תנש"א(

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napyho"( kpbhvo" suet' "

ukt kpbh

duho / / )t;( avo sbhi / / fshbh hartk"'

fhui ashbhvo vo nms jhuc vafk' um"k

nms mhuuh vec"v04/

v/ucgune hu,r:

"utkv vnapyho"'

"t; tku nxhbh"

_ h"k phruau' ado vxhcv kvjhuc

vafkh s"

napyho" vut "

nxhbh"' ukukh

b,hb,o "

nxhbh" kt vhw afk vtso

njhhco )fnu "

vrtaubho"(/ uvvxcrv

czv _ avjhuc vafkh vut f,umtv nzv

acmhuuhho tkv b,kca rmubu ak vec"v

)anms gmnu vut kngkv nvjfnv( do


73( pra"h tjrh hj' s/

83( ghruchi e' xg"c/

93( ut,jbi s' u/

04( utsrcv: "

vncht shbh hartk kpbh duho

njkk t, vao unhher t, ao vtkhkho/ / zvu

gsu, kgkuh hrt,o" )pra"h ao(/

53( ukfi becg rta vabv _ "

,jk, ngahl"

sfk vcrhtv fukv _ ctw c,arh' huo crut

tsv"r )ukt cf"v ctkuk acu bcrt vguko(/

63( xv"a ,ab"c j"t gw 213 )kghk gw 352(

uthkl/


cjfn,uh,w )c,urv(' ufhui av,urv vht

"shp,rtu, uphbextu," acvo bcrt

vguko14' bgau scrho tkv njuhhcho

cdsrh vguko' ucnhkt do cafk vtso

)ugs kafk stuv"g(' asg,u buyv

kscrho anjuhhcho nms jfn,u ak

vec"v )"

xhbh"(24/

ugp"z ha kunr do vphrua s"

utkv

// nuxh;gk vrtaubho" _ avvuxpv

gk vrtaubho )"

nxhbh"( vht cfl

av"

napyho" abh,bu "

nxhbh" bnafho

do cafk vtso' azvu ,ufi vjhsua

sn,i-,urv )"

nxhbh"( acykv vdzhrv

uvvpxe achi gkhubho k,j,ubho34'

ajfn,u ak vec"v )gkhubho( ,unal

u,jsur do cafk vtso ),j,ubho(' ado

sg,u),j,ubho nms gmno( buyv kfl

)tkt' achjs go zv m"k brda asg,u

buyv kscrho vn,jhhcho nms jfn,u

ak vec"v' "

t; tku nxhbh"(/

ugbhi zv mrhl kvhu, do tmk tunu,

vguko cbudg kehuo nmuu, cbh bj _

at; a"

vsg, buyv kvi"44' mrhl

"aheck tu,i uhgav tu,i npbh amuv

cvi vec"v c,urv/ / tck to gati

npbh vfrg vsg,/ / thbu njxhsh tunu,

vguko ukt54njfnhvo"64/

u,fkh, vakhnu, czv ,vhw chnu,

vnahj _ a"

kt hvhw gxe fk vguko )do

tunu, vguko( tkt ksg, t, vw ckcs

// abtnr fh nktv vtr. sgv t, vw"74'

vhhbu' a"

sgv t, vw" )hshg, ngav

nrfcv ufhu"c' gher gbhbu ak "

xhbh"84(

bnaf, ujusr, cafk vtso/

uha kunr' agbhi zv nrunz do cxhuo

vprav: "

uhrtu t, tkeh hartk u,j,

rdkhu fngav kcb, vxphr duw uhjzu t,

vtkeho uhtfku uha,u"94_ arthh,

tkeu, )"

xhbh"( bnaf, ujusr, cafk

vtso un,tjs, gnu fnu vnzui )"

uhtfku

uha,u"( abgav so ucar fcaru' g"h

khnus pbhnhu, v,urv ctupi ak vcbv

uvadv )"

h,prbxui"05( c,ur, jxhsu,

jc"s' fukk do g"h v,rduo )"

uhjzu"'

,rduo ak rthw( cacgho kaui stunu,

vguko )fnrunz c"

kcb,vxphr"'

a"

kcbho" abgaho chsh tso runzho gk

vtu,hu, ak acgho kaui stuv"g15('

fsh ahvhw nuci do kcb"h akg,-g,v

thbo nchbho kaui veusa25' ugs ahvhw


54( f"v )"

uktnjfnhvo"( vdhrxt vbpumv'

uha durxhi "

tktnjfnhvo" )rtv keu"a j"f gw

141/ ua"b(/

64( ao xp"j/

74( ao xph"c/

84( rtv c"r p"d' c/ ua"b/ keu"a j"t x"g

941 uthkl/

94( fs' hu"s-ht/

05( ,eu"z ,"u cxupu/ urtv keu"a jf"s gw

631 vgrv 53/ ua"b/

15( nat"f vtu,hu, skaui veusa abertho

"tcbho" acrht,o chsh anho ),u"t pra,bu

gz' d uthkl(/

25( udo kt kaui thsha )"

zaRûrdTüi"( avut

vnnumg chi kaui veusa kkaubu, tuv"g' g"s

kaui trnh )rtv keu"a jf"t gw 644 uthkl/

ua"b(/

14( c"r c,jk,u/

24( ugp"z hun,e n"a vrnc"o )canubv

preho aku )p"u(( a"

vgbhbho vnpurxnho tmk

fk cbh vtso avo rgu, / / athku kt bf,cu

rtuhhi vo khf,c / / bpa vjaucv kt ,,tuv

ktjs ntku vrgu, fkk" )ucvo thi kunr "

tpah

unv tgav atch acanho dzr gkh"' tkt "

th

tpah"( _ skfturv' nvh vahhfu, s"

th tpah"

anms sg, cbh vtsokvbvd,o ak hartk g"p

,urv_ tkt' avakhkv anms sg, cbh vtso

thbv tkt npbh afl njhhc, jfn,u ak vec"v'

,urv' akfi bgau scrho tku nuakkho cafk

vtso/ ugm"g/

34( ,bjunt utrt yu/ anu"r ph"c' d/ ugus/

44( rnc"o vkw nkfho rp"y/


nuci do ktunu, vguko )ado vo

njuhhcho cakhk, g"z ucvtnubv ccurt

vguko unbvhdu(' azuvh vvfbv kehuo

vhgus "

tz tvpul tk gnho apv crurv35

kerut fuko cao vw ukgcsu afo tjs"/

u/unzv nuci do cbudg knturg

vb"k _ vjky, uvfrz, nbvhdh tuv"g

g"s vngns unmc s"

uf,,u jrcu,o

kt,ho" _ cgrc ac, pra, napyho:

"uf,,u jrcu,o kt,ho" vu"g vnuci

unjuhhc do cafk vtso )"

napyho"('

avrh' afk tbuah njhhc ehunu ak

vguko g"p mse uhuar' g"h akhk,

nkjnv anchtv vrx ujurci' rjnbt

khmki' ugs ahcht kachr, fkh vnkjnv

)"

uf,,u jrcu,o"( uvphf,o kfkho

anchtho ,ugk, khaucu ak guko

)"

t,ho"(/

utgp"f' cnal fk vsuru, v,bvku

rhcuh nkjnu, chi tunu, vguko adrnu

vrx ujurci cguko _ cbhduskvn,jhhc

cafk vtbuah!

ugfm"k' avxhcv vtnh,h,kfl

ac,eupv vtjrubv bhfr, vathpv kdnr

ukxhuo ,eup, vnkjnu, cguko'

uv,jk, ,eupv jsav ak ehuo vguko

g"p mse uhuar' akuo utjsu,' fnusda

chu,r cvjky, uvfrz, nbvhdh tuv"g

cgrc ac, zv' vht )kt re nms jhuc

vafk45)

"napyho"(' avrh jhuc vafk

vhw do cfk vsuru, akpb"z' tkt do'

ucgher( npbh an,ercho kvzni

atusu,hu vfrhzvv,urv)"

nxhbh"(

"uf,,u jrcu,o kt,ho"55/

ugp"z ha kunr' avjky, uvfrz,

nbvhdh tuv"gcgrc ac, pra, napyho

g"s vngns unmc s"

uf,,u jrcu,o

kt,ho"' vht' f,umtv nvjky, uvfrz,

"nkfh rcbi" a

"vbv zv )nkl vnahj(

ct"' vjk nvpx"s ak f"e nu"j

tsnu"r baht surbu anfcr baknu

ngahbu ugcus,hbu snal zni vdku,

unufbho fcr keck, pbh nahj msebu'

ufi vpx"s ak vrcbho unurh-vurtv

chartk avdhg zni vdtukv' "

hgnus nkl

nch, sus ufuw cjze, avut nahj" ugs

kvngns unmc s"

vrh zv nahj custh"65

_ px"s "

nxhbh"' abnal ujsr do cdsrh

vguko' gs fsh fl anbvhdh tuv"g75

njkhyho unfrhzho nsg,o)u"

cgrftu,

akvo"' aha cvo v,ue; s"

shbt

snkfu,t shbt"( g"s vngns unmc

s"

uf,,u jrcu,o kt,ho"/

uha kunr' avsda, ahhfu,v ak

vjkyv uvfrzv zu kvpx"s "

nxhbh"

n,dkh, chuo vac,85]acu bgah, vgkhw

sfk gbhbh grc ac, )fukk do vnturg

svfrz, nbvhdh tuv"g( kvesuav shuo


55( unrunz do cfl avjkyv uvfrzv zu

b,eckv cneuo acu n,buxx ucfu,k vdkuh

svcbhi vpxue "

uf,,u jrcu,o kt,ho" _ aczv

nusda avjkyv uvfrzv zu )avht ,fkh, unyr,

ehunu ak neuo zv( nhuxs, gk pxue c,urv'

"nxhbh"/

65( rnc"o vkw nkfho xph"t/

75( s"

tg"d sthbvu kt jzu nzkhhvu jzu"

)ndhkv d' t(/

85( unrunz do cechgu,u chnh vjusa chuo

z"l' nkaui "

ani zh, zlf,h, kntur"' vsda,

gbhi vtur uvdhkuh )urtv keni xh"t(/

35( ckaui veusa )npraho gv"p(/ urtv

tuv", )frl zw( xu; pra,bu )cxhuo chtur vgbhi

skcbho(: "

utp"k azvu n"a tz tvpul tk gnho

apv crurv ahvhw tmk fuko kv"e ukt hmyrl

kcjhw kchbv / / kg"k hvhw vfk kv"e avut

tcbho crhtv chsh anho"/

45( bux; kfl ado jhuc afk vtso vut

f,umtv njfn,u ak vec"v' fb"k x"v/


vac, )"

htfk cac,"' ctupi a"

yur;

nkpbhu"([ _ atz eurhi c,urv pra,

napyho fukv95)cmhcur' uccrfv kpbhw

uktjrhw(' acv nusda ado v"

napyho"

vo "

nxhbh"' ugs"z cbsu"s' avfrz,

nbvhdh tuv"g g"s "

uf,,u jrcu,o

kt,ho" g"p jhuc afko )"

napyho"

asbhi do tuv"g cgrftu, akvo( vht

f,umtv npx"s v,urv )"

nxhbh"( g"s

cht, nahj msebu/

z/uha kvuxh; cvear uvahhfu,

spra, napyho kxhuo zni vdku,

uv,jk, vdtukv:

cvnal vprahu, _ )t( apra,

napyho ctv ktjrh ucxnhfu, kpra,

h,ru06axhunv uju,nv cshbh vnzcj:

"knv bxnfv pra, shbhi kpra, nzcj

kunr kl a,aho xbvsrhi tmk vnesa16

)vnzcj("26' aczv nrunz ehuo vhgus

"utahcv aupyhl fcrtaubv"36' ahc,

vxbvsrhi kkaf, vdzh, cchvn"e

vakhah46' ugs"z cvnal vprav

)cahgur sgrc ac,( _ "

kvchtl tk

vneuo tar vfhbu,h"' "

fcr neunh bhfr

fbdsu' uzv tw ni vnertu, anushgho

achvn"e ak ngkv nfuui fbds chvn"e

ak nyv"56' )c( unpra, napyho ctho

kpra, ,runv )ugs an,jhkhi keru,v

cnbj, ac, pra, napyho(' acv

btnr vmhuuh "

ugau kh nesa uafb,h

c,ufo"66' aeth gk gahh, vnafi' ch,

rtaui uch, abh' udo )ucgher( chvn"e

vakhah76' "

nesa tsb-h fubbu hshl"86/

uchbhvo ctv pra, napyho _ fsh

kvsdha agbhbh vdtukv )chvn"e

vakhah' vnzcj uvxbvsrhi( acprahu,

tku )h,ru u,runv( vo ctupi

s"

napyho"' anjuhhcho do nms afk

vtso' vhhbu' afcr bnafu ujsru cdsrh

vguko' avguko nms gmnu nfrhz avdhg

zni vdtukv/

j/ugus ugher _ ado cpra,

napyho gmnv nrunz vear uvahhfu,

kxhuo zni vdku, uv,jk, vdtukv _

g"p vncutr c"

phruav" )ak pra,

napyho( c,uacg"p96:

pryh vshbho acpra, napyho

cvgbhbho achi tso kjchru b,ctru

c,uacg"p cxsr bzhehi' a"

fukv bzhehi


46( ktjrh a"

cycrht g,hshi kjzur ,jhkv

unao bg,ehi knesa" )rnc"o vkw xbvsrhi

ph"s vh"c(/

56( fd' f ucpra"h/

66( fv' j/

76( rtv rnc"o rha vkw chvc"j/

86( cakj yu' hz ucpra"h/ zj"d rft' t/

96( fsra, jz"k gk vpxue "

uv,urv

uvnmuv" acx"p napyho )crfu, v' t/ vesn,

vrnc"o kxpr vh"s(/

95( bux; gk v,jk, erht,v chuo jnhah _

kpbh vnturg sgrc ac,' uchuo abh _ kpbh

vnturg stur khuo vrchgh/

06( actv ktjrh pra, cakj axhunv

uju,nv c"

nkjnv kvw cgnke nsur sur"'

"k,k,h srht nsrt sgknt shi unsrt snahjt

unsrt sgknt st,h" ),hc"g(/

16( agheru vnzcj _ "

ch, kvw nufi kvhu,

nerhcho cu vercbu," )rnc"o rha vkw

chvc"j(/ ukvghr nahhfu,u k"

cbhnhi ztc hyr;"

)aahhl kac, a"

yur; nkpbhu unktjrhu"( _

achvn"e )uvnzcj( vut cjkeu ak yur; )zcjho

bd' c uthkl(' uvnzcj )gheru ak chvn"e(

ajuy; vercbu, bnak kztc juy; )c"r pm"y'

d(' ayur; ujuy; gbhbh vguko kvgku,o

kesuav/

26( pra"h rha pra,bu/ hruaknh nfu, p"c

v"u/ nfhk,t x"p h,ru )ucfnv spuxho _ rha

pra,bu(/ pra,bu ft' hs/

36( haghw t' fu/



jst nxf,t vht"07' u"

jke vnxf,

vrtaubv kakav jkeho' uv,jhk ccct

ent ugbhbv kscr gk bzhehi fdui aur

ucur uvcgr ushi vjuck' uthi vaupy

rath kvesho scr euso ahxhr vvhze

ncbh tso unpbh zv vesho tu,v

crtaubv gk atr vshbhi' utj"f cct

nmhgt ugbhbv kscr gk vygbu,

uvpesubu, uafhru, ushi vautk uvafhr

/ / fnu agav vf,uc )cpra, napyho(

atjr shbh aur ucur uvcgr' ufh hbmu

tbaho' shcr gk trcgv aunrho' utj"f

cct c,rt' ugbhbu kscr cjkue,

veregu, uvshbhi cgbhi vshru,

vnau,pu, / / uxhsr vjke vzv ctjrubv

cachk afuku eckv uscrh xcru, ukt

v,ctr ni v,urv"17/

unusda cscrh vzvr27_ "

,k, cch

shbhi ,ehbu )rcbi( cxsrh n,bh,t' jst

esnh,t ctrcg tcu, bzhehi vaur ufuw'

,bhhbt ykh, sta,fj' ,kh,tv au,phi

urzt stchsv / / turj sert beyu

sf,hc37gk fk scr pag / / gk aur gk

jnur gk av st cct ent' svfh vut

cthbui nkhi' gk aknv st cct nmhgt'

gk fk tcsv st cct ,kh,th"47' vhhbu'

adw vccu, sbzhehi nrunzho cpxue "

gk

fk scr pag uduw" acpra, napyho/

uchtur vgbhi57:

"bzhehi" _ runz gk fkku, zni vdku,

)ubjke kaka ccu,' fbds aka dkuhu,

vfkkhu,67(' fahabo cguko gbhbho

ck,h-rmuhho )"

bzhehi"(' vjk n"

trcgv

tcu, bzhehi" c"

cct ent" svdku,'

ugs"z gbhbh nrhcv unjkue, )"

zv tunr

tbh nmt,hw uzv tunr tbh nmt,hw / /

hjkueu"( c"

cct nmhgt" svdku,' ugs

k"

cct c,rt" )xhuo udnr( svdku, _

av,jk,v c"

vau,phi armu kgau,

njhmv cjmr"' anrmui vyuc' kkt vfrj

)"

ygnt srmu vt kt rmu thi

njhhchi"77(' n,scrho chbhvo g"s

ttnu"r )keuyh kuh"m kzj"d gw ,t(: "

phra fk

tcsv gk au,phi' uvhhbu fk vut hxus vbew fk'

uvut sfurt' tcsv vut nkw buect' fh tav

bert, tcsv fsth,t crha nxw ehsuahi' ufk

tcsv vut jhcur zu"i' uvhhbu au,phi' fh jhcur

tha utav bew au,pu,' fntw akav au,phi

ctso' tchu utnu fuw' uvhhbu d"f nv atnr kghk

,kh,tv au,phi urzt stcsv' rzt hxus' fn"a

cntu"t ngw rz g"a' tcsv nkw" _ ghh"a

ctrufv' unxhe: "

ug,v nxuke euahh, t"n

acbmumh zvr"/

57( cvct keni _ rtv do keu"a jf"u gw

051 uthkl/

67( dku, nmrho' vdku, aktjrh jurci ch,

rtaui' uvdku, aktjrh jurci ch, abh/

77( c' rha g"c/

07( c"e ec' xg"t/

17( vesn, vrnc"o kphvn"a )s"v uvjke

vaah(/

27( j"d emj' t/

37( pra,bu fc' j/ _ ukvghr' apxue zv

vut vahrv sztc yur; )pre ahrv p"v(' arunz

gk vahrv anms chyuk uvphf, vgbhbho vck,h-

rmuhho g"h ztc yur; sesuav/

47( cbhmumh turu, ao: "

eav sfk shbh

tchsv ccct nmhgt cpre cw' t"n"*/ ucvgru,

*(ucbhmumh zuvr ao:"

vdr"t cchturu k,eu"z

gahrtv )en"z xg"t( fw kvdhw ,bhbt ykh,

sta,fj urzt stchsv',kh,tv au,phi fuw gk

aknv gk fk tcsv fuw st cct nmhgt"'unxhe

a"

cct ,kh,th"'"

au,phi"'brnz cxhuo vpxue "

gs

vtkeho hcut scr abhvo"/ukfturv suje dsuk

kvdhw cscrh vzvr _ uca,ho'ahbuh vxsr aczvr

)uahbuh fpuk:vi cv,jk, vgbhi uvi cxhunu('

uvuxp,xhuo vpxue akt bzfr czvr akpbhbu _

cdkk euaht zu )ucpry aeuaht zu ha k,rmv g"p

chtur ttnu"r acpbho vvgrv(/


nbhg, vhze rthw tha nrgvuQ uxhunv

c"

vrumv ahjfho hgxue cshbh nnubu,

// c,urv"87' v,dcru, jfn, v,urv

)"

xhbh"97( ctupi ajusr, do cdsrh

vguko )"

shbh nnubu,"' "

napyho"('

agh"z cykv ubakk, vtparu, kgbhbho

ck,h-rmuhho )"

bzhehi"( _ cxhuo udnr

vdku,' atz n,jhkv vdtukv vtnh,h,

uvakhnv )dtukv vakhah, uvnauka,

anvpf, aka vdkuhu,' ugs"z chvn"e

vakhah uvnauka afukk vnafi' ch,

rtaui uch, abh' unvpl jurcbo kcbhi

unaufkk(/

ukvuxh;' acnxf, cct c,rt )xhuo

udnr vdku,( nrunz, do vdtukv

vtnh,h, uvakhnv08g"h nahj msebu18

_ cvxudht vhsugv28acv b,ctru fu"f

nvhgusho skg,hs kcut' unvo: "

g,hs

vec"v kgau, xgusv kmsheho ncaru

ak kuh,i"' "

g,hs vec"v kgau, xufv

kmsheho nguru ak kuh,i"' "

uan,h

fsfs anau,hl38)ctcbho ak junu,

hruakho( / / js tnr avo ujs tnr

hapv' tnr kvu vec"v kvuh fshi

ufshi"' "

g,hs vec"v kvdchw t,

hruakho dw prxtu, kngkv' abtnr48

urtnv uhacv ,j,hw / / uant ,tnr ha

mgr kgku,' ,"k nh58tkv fgc ,guphbv

ufhubho tk trucu,hvo"' ufi vxudht68

tusu, jkue, tr. hartk78kg,hs

kcut88/

y/g"p vtnur kghk n,jze, hu,r

vpkhtv uv,nhvv' chjs go dusk vmgr

uvvcvkv )ugs anms dusk vmgr thi

kvtrhl czv chuo vac,( _ vh,fi

acb"h bnmtho gshhi cdku,?!/// gs

n,h?!///

vh,fi aktjrh fk vxhnbho gk cut

vdtukv vtnh,h, uvakhnv ,hf; unhs

nna' gs kvnturg sgrc ac, zv

atphku tuv"gnfrhzho avdhg vzni

s"

uf,,u jrcu,o kt,ho" _ bnmtho


38( haghw bs' hc/

48( zfrhw hs' hu"s/

58( haghw x' j/

68( efc' t/

78( ukvghr ado ktjrh jkue,v kacyho

ahhf, tr. hartk fukv kfkk hartk _ g"s

ucsudn,"

vau,phi armu kgau, njhmv fuw"'

ado gahh, vnjhmv vht ctupi s"

au,phi"/

88( ugs"z cpra, napyho )cahgur shuo

va"e( cbudg kdcuku, vtr. _ "

ua,h t, dcukl

nho xu; ugs ho pka,ho unnscr gs vbvr"'

"pr," )fd' kt ucpra"h(' fph avucyj ktcrvo

tchbu* ccrh, chi vc,rho )kl kl yu' hj-ft(/

87( egv' c _ cnabv/

97( fukk ucnhujs v,dcru, dhkuh uvpm,

pbhnhu, v,urv ctupi ak vcbv uvadv c,ur,

jxhsu, jc"s _ fnrunz do cx"p napyho:

"uhjzu t, vtkeho uduw"' fb"k x"v/

08( bux; gk ehrucvdtukv g"h nmu, vmsev'

fskeni x"h/

18( kvghr acnxf, c"c )gv' c( b,ctr

a"

nahj"* bert gk anu ak vec"v' "

sf,hc

)hrnhw fd' u( uzv anu tar hertu vw msebu"**/

28( gs' xg"c uthkl/

*(ukvghr ncct c,rte't:"

vkl cv ktrfv

ukrjcv ebv neuo vhkufu / /sf,hc euo v,vkl

ctr. ktrfv ukrjcv fh kl t,bbv / /fsh ahvt

buj kfcua kpbh cbhu"/

*(bux; kfl a"

g,hshi msheho aberthi gk anu

ak vec"v" )ao(/

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nti pbh vtsui vw

)fn"a do cpra,bufd'hz( st rac"h" )urtv

vbxni cbmu"z ao(/uh"k avjhsua crac"h kdch

atr msheho vut npbh a"

vhw nthr cu //ncjhw

vtr, turu ak nahj" )xhsur )go st"j( agr vk"d

cgunr az'c(/


tbu chuo va"e zv cju. ktr.' cneuo

kvnmt' hjs go fk cb"h nfk emuh ,ck'

ctrmbu vesuav' chruakho ghr veusa

ucch, vnesa' nxucho k"

aukji vgrul

unufi ktfuk kpbh vtso"98' agkhu

grufho vkuh,i uaur vcr uhhi vnaunr!

ugus ugher _ agshhi kt b,eckv

vvusgv uvmhuuh ub,hb,-fj s"

ugau kh

nesa uafb,h c,ufo" )fph aeurtho

c,urv cnbjv( cbudg kcbhi chvn"e

vakhah!

h/unzv nuci dusk vmurl uvvfrj

kvuxh; ch,r at, uch,r guz cvgbhbho

anercho unzrzho unchtho cpugk nna

t, vdtukv ,hf; unhs nna/

ukfk krta _ cvgbhi vnusda

cpra, napyho:

"napyho" _ pryh vshbho chi tso

kjchru n,ul akuo09)upahyt akhk,

vpfu' chyuk xhc, vdku, vtjrui19('

agh"z ctv vdtukv' fntjz"k29cngk,

vnapy a"

cu mhui bcbh,' abtnr39mhui

cnapy ,psv"' ufi msev )"

uachw

cmsev"39( udnhku, jxsho49' fnpura

cpra,bu59

"to fx; ,kuv t, gnh t,

vgbh"69' "

dsukv dnhku, jxsho hu,r ni

vmsev"79' ufncutr do cvxudht ccct

c,rt89)"

phruav" ak pra, napyho

c,uacg"p( pryh vgbhbho snmu, msev'

unvgher' "

dsukv99msev anerc, t,

vdtukv' abtnr001fv tnr vw anru

napy ugau msev fh erucv haug,h

kcut umse,h kvdku,"101/

]un,jhk cvgbhi avzni drnt _

fbvud cfk abv acnumth ac, eusa

kxsr to fx; ,kuv duw' bgrf, nkuv

nkfv kyuc, eri dnhku, jxsho/ ufhui

a"

npejhi gk mrfh mhcur cac,"201'

fsth ubfui anbvk vdn"j hgkv301uhfrhz

gk vnkuv nkfv' ucusth ,grl cruc


59( fc' fs/

69( kvghr nvahhfu, kahgurh vrnc"o sgrc

ac, uhuo vac, _ vkfu, n,bu, gbhho/ ukvghr

do nxhuo uju,o ahgur ,bht shuo va"e

c"

gcus, vmsev"/

79( xufv ny' c/

89( j' t uthkl/

99( hu"s' t/

001( haghw bu' t/

101( uhun,e hu,r _ antnr vzvr adw

vccu, nrunzho cpxue "

gk fk scr pag uduw"

)fb"k x"j(' nhuxs gk vpxue "

anru napy

ugau msev"/ urtv keuyh kuh"m kzvr ao )gw

,s( _ chtur "

vahhfu, sfk zv kvpxue anru

napy ugau msev"/

201( rtv ac, eb' t/

301( krnz gk vgkhw ni vdku, tk vdtukv'

uckaui jz"k )uhe"r pk"c' v/ ua"b( "

rtuci

uangui* xkehi"/

98( pra"h rha pra,bu/

09( rtv anu"r rha pra,bu )p"k' t(: "

cthi

khsh napy uvo guahi akuo"/ ucjhsuah vrs"k

ao: "

tpar r"k g"h parv' ufn"a cxbvsrhi )u'

c( thzvu napy akuo zv vchmug"/

19( rtv hunt y' c/

29( anu"r ao' yu/

39( haghw t' fz/

49( fukk do vpgukv gk tuv"g kgxue

cmsev*' ucpry ktjrh vjky, nbvhdh vnshbu,

g"s jxfui cvumtu, vfxphu, kmrfh bae' tzh

bek hu,r kpguk ahuxhpu cpguku, ak msev' vi

cbudg ktuv"g' uvi cbudg kcb"h/

nvxudht ccct c,rt )hu"s'c( cphrua vpxue

"ujxs ktunho jyt,"'axhunv uju,nv cphruau

ak rhc"z: "

fao avjyt, nfpr, gk hartk fl

msev nfpr, gk tunu, vguko"/

*(kvghr nvgbhi s"

shhe cant" )hunt pd'c( _

anu ak nbvk vdn"j ahw )vnu"k(/

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keu"a j"v gw 751 uthkl/ua"b(/ukvghr do


ptr uvsr' u"

cruc go vsr, nkl"401'

uh,bu fph bsc, kco vyvur kveri

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uckaui v,jk, nxf, cct c,rt:

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uvfrz, nbvhdh tuv"gg"s vtjsu,

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cubhi

t, vfu,k / / dzh," _ sha kunr' arunz

gk cbhi chvn"e' fvnal vxudht701

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nsucr tusu, ngk, ch, vnesa vabh

"ccbhi // cabho"'

"sf,hc901dsuk hvhw

fcus vch, vzv vtjrui ni vrtaui" _

apxue zv eth do )ucgher( gk chvn"e

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pra, ,runv )aeurhi cnbj, ac,(:

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)"

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211( fv' c-d/

311( rtv keu"a jf"t gw 351' ucvbxni ao/

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401( nakh hs' fj/

501( rtv ,gbh, j' c/ au"g tu"j xu"x

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601( xhsur vtrhz"k cneunu/ ugus/

701( d' xg"t/

801( n"t z' y/

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331( fukk do vfpk scw vhnho sr"j/

431( rtv prsr"t pn"j/ hk"a r"p kl kl/

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531( ,gbh, fy' rha g"c/

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cf,c nrucg' fatr gbhbh ,urv ana,skho

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kc"

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uchvn"e vakhah/


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tsr tw" )cneuo "

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avabv ,vhw ngucr, fsh akt ,vhw ,eup, bhxi

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vrn"v ao/ urtv fx"n ao vy"z( athi ngcrhi

gk v,eupv kcsv' fh to gk cw xhnbho/

731( ndhkv u' xg"c ucpra"h/

831( nhfv z' yu/

931( cvct keni _ rtv do keu"a jf"u gw

763 uthkl' ucvbxni ao/

041( ndhkv ao/

141( ao hd' c/

241( nd"t tu"j x,e"p xe"j/ urtv keu"a

jy"z gw 243/ ua"b/

341( rtv yutu"j x,f"j/ rn"t ao x,f"z/

yuau"g ju"n xn"d xf"j/

441( au"g tsv"z tu"j xu"x ep/ x,m"s

xy"z/ urtv keu"a jf"c gw 65/ ua"b/

*(sfhui acabv zu v,eupv vht csw bhxi

)fnmuhi ckuj( _k,eup, anutk'uk,eup, rw tst

_acv n,jacho cghcur abho _eruc kacughho

kpb"z'vrh'to kt hgcru vabv ,vhw v,eupv

ktjrh y"z bhxi/



fi ,vhw kbu cpugk nna' u,hf; unhs

nna' go fk vphruaho ac"

nhs" ]fukk

do vr", sfkku, vsuru, nav hartk

)vcga"y( sus )nkft nahjt(841[' ufk

vphruaho ac"

nna"' ukfk krta nhs

nna fpauyu' nna nna nna/

841( ucpryhu, hu,r cbudg ksurbu zv _

acr", s"

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kf"e nu"j tsnu"r baht surbu )rtv xv"a

,ab"c j"t gw 66-562 )kghk gw 01-902((' ugk

xsr vehrcv tkhbu _ nahj )nbjo anu(' hux;

hmje' sucgr )anu vabh ak f"e tsb"g(/



עולם ב ארעות ש ל המ כ ידוע שרטית, חה פ ג הש הם בהם למוד והוראה ויש בעבודת האדם לקונו, בה ה-וכמ מ ועל-אחת-כ

ים רי ים ועק ללי נוגע למארעות כ בשורים הקדולות וחשובות עם מדינות גנין הם נמצא רב מנין ורב ב ב )שלות( זמן הג ראל ב דבני ישעה פ עלי הש בלו, ל העולם כ ומנהיגות כמוד וההוראה ם הל ג ש

ארעות אלו ממרי ללי ועק ענין כ הוא בעבודת האדם לקונו. ב

נוגע להמאורעות רך-זה ב ועל-דה: ימים אל ד

לכל לראש ת זה, ב ערב ש ארע ב ארע ש – המ

ו סו יחד נ בו התאספו והתכ שי מדינות ראש

עולם, דולות וחשובות ב גם ובראש

דולות, עצמות הג י המ ת יאי ש נשוהחליטו והכריזו יחסי ה ב קופה חדש על ת

מדינות העולם – ל מלחמות ב ש טול מצ ב

ין מדינות העולם, בצמצום ובטול ם ב א ג ט תב י שק, לי נש כלום ואחדות, ועד לשה ועזרה הדדית על תוף פ שין מדינות העולם בה. ל לטובת האנושות כ

It is known1 that all events in the world are by Divine Providence,

and they contain a lesson and instructionin the service of man to his Creator,

and most certainlyregarding major events

that are connectedto great and important countries(in which are found the majority

of the Jewish People during the time of golus2),[countries] that are influential

and lead the entire world,indeed, also the lesson and instruction

from these eventsis regarding a most essential matterin the service of man to his Creator.

And likewise regarding the events that transpired in these days:

First and foremost, the event that occurred this Erev Shabbos (Friday)3,

upon which gathered together the heads of goverment

of great and important countries,and at their head

the leaders of two superpowers,in which they decided together and announced

a new era in the relationship between countries of the world –

nullifying the state of wars between countries of the world,

which will express itself also in lessening and nullifying weaponry,

to the extent of peace and unity,joint efforts and friendly assistance

among the countries of the world for the good of all mankind.

משיחות* ש"פ משפטים, ז"ך שבט, מבה"ח אדר א'** ה'תשנ"בFrom the Sichos of Shabbos Parshas Mishpotim 5752

c 'סעיף א d


וקדם למארע זה רטית( חה פ ג הש )ביא מדינה זו ל נש נאומו שה ל ה כ לאמאור ליום הרביעי, )בא", ת ב "קמי שת זה(, ב התחלת ערב שבו הודיע והכריז שעלותיו על פ

ק, לי נש צמצום ובטול כ בספים ונצול הכק( לי נש ת כ תנו לרכיש לא ינ )שדי להוסיף כ

דינה – ני המ ל ב לה ש לכ עניני הכ ברה על-ידי אש הכרזה שבחרים", ית הנ "בדינה י המ עים חק בו נקב שי תורה ש להם תקף על-פ י שינא" (. מלכותא ד ינא ד )"ד

ויש להתבונןארע זה, מוד וההוראה ממ הל בהמאורע פרטי הענינים ד וגם ב

– מקומו וזמנו, כותו י כולל שמן בתורה, ל הז לתכנו שבוע, ת הש פרש בן. דלקמ כ

ארע זה מוד וההוראה ממ הלרי ללי ועק ענין כ הוא ב

ראל ני יש ל ב עבודתם ש בינו ועבודתנו )"מעשלות"( ך הג ל זמן מש כ– "להביא לימות המשיח":עודים מהילימה ית והש ה האמת אל הג ד

יח צדקנו על-ידי משכות להנהגת אמות העולם י ש בים תו חרבותם לאת – "וכת

And before this event (by Divine Providence)

the president of this country spoke to the entire nation

(on the night of Wednesday [Tuesday night,] “the days leading up to Shabbos4,”

the beginning of this Erev Shabbos5) in which he notified and announced

regarding his accomplishments in nullifying weaponry

and utilizing the money (which will not be used for purchasing weaponry)

in order to add in the sustenance of the people of the country

– an announcement that was approved by “the House of Representatives”

where the laws of the country are set which have strength from the perspective of the Torah

(“the law of the country is the law6”).

Therefore, it is appropriate to contemplate upon the lesson and instruction from this event,

as well as the specific details of this event – its time and place,

including its connection to the content of the time in the Torah7,

[namely,] in the Parsha of the week8, as we shall explain.

The lesson and instruction from this event is in a most important aspect

in the service of the Jewish people (“our service

throughout the time of golus9”) - “to bring to the days of Moshiach10”:

Among the prophecies of the true and complete geula

through our righteous Moshiach regarding the conduct of the nations of the world

– “They will beat their swords into plowshares

c 'סעיף ב d


וחנתותיהם למזמרות א גוי אל גוי חרב לא ישולא ילמדו עוד מלחמה".

ולהוסיף, ענין זה יהיה ש

ל תו ש על על-ידי פיח עצמו – ש מלך המסוק התחלת הפ תוב ב כ מו-ש כ

ין הגוים פט ב "ושים" ים רב והוכיח לעמיח . . ש ופט הוא מלך המ )"השים, ל העמ הא אדון כ י שוהוא יוכיח להם מצא בו העול י ויאמר למי שת . . ר המעו ישני זה ומפלא תהיה מלחמה ין עם לעם ביניהם, לים ב י הוא יש כולא יצטרכו לכלי מלחמה, תו אותם לעשות מהם וכת

לי לעבודת האדמה"(, כן, כ שמים אחרית הי "בית ה' גו' נכון יהיה הר ב

ל הגוים ונהרו אליו כים ים רב והלכו עמואמרו לכו ונעלה אל הר ה' ית אלקי יעקב אל באורחותיו רכיו ונלכה ב ויורנו מד

צא תורה יון ת י מצ כלים", ודבר ה' מירושיח, ש "והמורה הוא מלך המפט". ועליו נאמר וש

ימים אלו ב וכיון שמחליטים ומכריזים עולם י מדינות ב ראש

בר על-דק לי נש צמצום ובטול כ

and their spears into pruning hooks, one nation will not raise a sword upon another nation

and they will not teach war anymore11.”

And to add, that this phenomenon will be

through the accomplishment of King Moshiach himself –

as stated in the beginning of the posuk11

“And he will judge among the nations and rebuke many nations”

(“The judge is the King Moshiach... who will be the master of all the nations,

and he will rebuke them and he will tell the one by whom an iniquity was found

correct your ways... and due to this

there will not be anymore wars between the nations

since he will make peace between them; they will not need army weapons

and they will transform them into tools to work the ground12”),

for indeed, “at the End of Days

the Temple Mountain of Hashem will be magnificently standing...

and all the nations will stream to it and many nations will go

and they will say 'let us go and ascend to the Mountain of Hashem

to the house of the G-d of Yaakov and he will teach us of his ways, and we will go in his path

for from Tzion the Torah will emerge and the Word of Hashem from Yerushalayim13,”

“and the teacher is King Moshiach, and about him it is written 'and he will judge.'”12

And since in these days it is being decided and announced

by the heads of countriesregarding

nullifying weaponry


ים רוש הענינים הד וההוספה בדינה לת המ לכ לקיום כ

לו והעולם כעוד – תכן הי"וכתתו חרבותם לאתים", לחמה לי המ בירת כ שלעשות מהםלים לעבודת האדמה, כ

ה יצא לחם" נ "ארץ ממרור – הרי-זה סימן בעל התחלת קיומו של יעוד זה לימה ית והש ה האמת אל ג ביח צדקנו. על-ידי מש

יאור: ליתר ב

יא" "זמן הש מצאים ב נ יון ש כי העכסטע צייט"( )"דיח צדקנו, יאת מש ל ב שא", יח( ב ש ה זה )מלך המ "הנבר רואים כ)מעין ו(התחלת

פעלתו של מלך המשיח על העמים, ין הגוים פט ב "ושים ים רב והוכיח לעמים וגו'" תו חרבותם לאת וכת– על-ידי-זה לב ”ה נותן ב ב הק שאמות-העולם לכים ד המיד ה'"( רים ב )"לב מלכים וש

ו להחליט ולהכריז יחדב עמד ומצ בר המ על-דים". תו חרבותם לאת "וכת ד

ויש להוסיף, ארע ל המ כותו ש י ש שיח צדקנו ל מש תו ש על להתחלת פארע ם בפרטי המ ת ג ש מדג- המקום והזמן

and adding in the matters which are necessary for the thriving of the sustenance of the country

and the world at large – the content of the prophecy

“and they will beat their swords into plowshares,” destroying weapons of war

in order to make from them tools to work the ground,

“the earth14 from which comes bread15” – this is indeed a clear sign

of the beginning of the fulfillment of this prophecy

in the true and complete geula through our righteous Moshiach.

For further clarification:

Since we find ourselves in “the highest time” (“Di Hechste Tzeit”)

of the coming of Moshiach, “here he (King Moshiach) comes,16”

we already see (the prelude and) the beginning of

the influence of the King Moshiach on the nations, “and he will judge among the nations

and he will rule many nations, and they will beat their swords into plowshares...”

– through this that Hashem places in the hearts

of the kings of the nations of the world (“the heart of the kings and rulers are in the hand of

Hashem17”) to decide and announce together

regarding the state of “they will beat their swords into plowshares.”

And we may add,

that the connection of this event to the beginning of the actions of our rightous Moshiach

is emphasized also in the details of this event – the place and the time

c 'סעיף ג d


הם היתה החלטת והכרזת ב שדינות י המ ראש

ב עמד ומצ על המים": תו חרבותם לאת "וכת ד

בו ארע מארע זה המקום ש)מקום מיחד אי-כח קביעות ב גים ב בו מיצ ש

עולם ב דינות ש המיניהם ר ב די להתדב כלום( י ש י נעם ודרכ דרכ במדינה זו ובעיר זו, – הוא ב

ה נמצא ב דינה והעיר ש המ"בית רבינו שבבבל",

ינו", ית חי "בדרש, נסת ובית המ ית הכ בה וגמ"ח, פל ית תורה ת ביא דורנו, כ"ק מו"ח אדמו"ר נש דחר בו ב שזי רכ קום המ וקבעו להמצא תורה", נו "ת מ מ שעינות חוצה הפצת התורה והמבל כל קצוי ת ביח צדקנו יאת מש עד בפוצו מעינותיך חוצה(, י ש )כעוד ם קיום הי אז יהיה ג שים". תו חרבותם לאת "וכת

זה: והענין ב

יא דורנו בוא נש בחתון, דור הת לחצי כ

וקבע מקומו מדינה זו ובעיר זו, ב

כוך רור והז ה הב תקף ונעש התחיל בדחצי כדור התחתון, לוי ך הג ם בו נמש ג שן-תורה מת דדור העליון(, חצי כ היה ב )שה ויתירה מזה – – אדרבקור ה המ עש נ ש

ט ש ך ונתפ נו נמש מ מ ש

of the decision and announcement by the leaders of the countries

regarding the era of “they will beat their swords into plowshares” transpired:

The place where this event occurred (a designated place

where the representatives of the countries of the world come

to speak together in a peaceful way)

– is in this country and in this city, the country and city in which is found

“The House of our Rebbe in the Diaspora,18” “The House of Our Life,”

the Shuls and study-house, house of Torah, prayer and good deeds,

of my revered Father-in-Law the Rebbe, Leader of our generation, which he chose

and set to be the center from where “The Torah will come forth,”

the spreading of Torah and the wellsprings [of Chasidism] outward to every corner of the world

until the coming of Moshiach (when your wellsprings will be spread outward19),

which then will also be the fulfillment of the prophecy “and they will beat their swords into plowshares.”

The idea of this [is as follows]:

When the leader of our generation came to the lower hemisphere,

and established his residence in this country and in this city,

the refinement began to transpire in its full strength,of the lower hemisphere

[namely] that also in it should be drawn forth the revelation of the Giving of the Torah

(that took place in the upper hemisphere20), furthermore

– on the contrary – it has become the source from which spreads forth


ה על ר הפ עקעינות חוצה דהפצת התורה והמבכל קצוי תבל ממש, לוחים על-ידי השרחבי העולם לח ב ש שדור העליון(, ם לחצי כ )געולם, ב חת ש ה הכי נד נ עד לפדי להפיץ תורה ויהדות כ

ראל ני יש ל ב ין כ ב)כולל ובמיחד

ין אמות העולם רים ב ד אלו שלשונם רים ב ומדבמותם(, חיצוניות כ ומתנהגים ב

ר, ועוד וגם-זה עקר ל עניני טוב וצדק ויש הפצת כ

ין אמות העולם ם ב גני נח, על-ידי קיום מצות בנים האחרונות, ש יותר ב ש ב דג מ כהולכים ומתקרבים יותר כל ש כיח צדקנו, ביאת מש מן ד להזים "אז אהפך אל עמ שרורה פה ב ש

ם ה' ש ם ב ל לקרא ככם אחד". ולעבדו ש

קופה האחרונה ובתנת נסים, )החל משנת ש כה ב והמש "נפלאות אראנו"

כל"( ו"נפלאות ביא ה זו לש על יעה פ הגבולותיה פריצת ג – בדינה ההיא ל המ שגלה עתה חרתה על ד ש ב ש והכריזה מלחמההדות הפצת התורה והי באמונה ועד למלחמה ב

בורא עולם ומנהיגו באסר ם המ )כולל גכ"ק מו"ח אדמו"ר ד

יא דורנו, נשולאחרי-זה ה וכתוצאה מז

the main accomplishment of spreading the Torah and the wellsprings [of Chassidus]

in all corners of the world literally, through the shluchim

that he sent all over the world(also to the upper hemisphere),

even to the furthermost corner of the world in order to spread Torah and Yiddishkeit

among all the Jewish People (including and especially

those who dwell among the nations of the world, speak their language

and act like them outwardly), moreover and also important,

spreading all matters of good, righteousness and justice even among the nations of the world

through fulfilling the Noachide Commandments21, as emphasized to a great extent in the recent years,

as we get closer to the time of the arrival of our rightous Moshiach,

which “then I shall transform the nations to have clear speech

to all call out in the Name of Hashem and serve Him as one22.”

And in the recent time period (beginning with the "year of miracles" [5750, 1990],

and its continuation in the year in which “I will show you wonders” [5751]

and “wonders in everything” [5752]) this accomplishment reached its peak

– with the opening of the borders of ‘that country’ [Russia]

which in the past had “engraved on it's flag” and declared war

against spreading Torah and Yidishkeit and even more so [-] a war against the belief

in the Creator of the world and it's Conductor(including, the imprisonment

of my revered father in law the Rebbe Leader of our Generation,

followed by and resulting


דינה ההיא(, בולות המ יציאתו מגי-כן, ואף-על-פם ם ש כה ג נמשלוחי ש עילות ד הפיא דורנו נשהדות הפצת התורה והי בש, אי ובמסירות-נפש ממ חש בקופה האחרונה עד לת

לכות זירת המ טלה ג תב נ שעילות ך הפ ר המש ונתאפשהדות הפצת התורה והי דאת וביתר עז, יתר ש בגלוי ובפרסום, ב

טר הקודם, ש ל המ ועד לנפילתו שטר חדש ל מש והקמתו שלום, ר ולש הכריז לצדק וליש שעל יסוד האמונה בורא העולם ומנהיגו. ב

ך לזה ובהמשת זה ב ערב ש מה ב התקיין מנהיגה החדש ה ב יש ג הפ

דינה ההיא ל המ של מדינה זו, למנהיגה של פותם ש ת ת הש בה מנהיגי מ עוד כ

עולם, דולות ב מדינות גלה ה נתקב ב ש ההחלטה וההכרזה

כנה ת שים". תו חרבותם לאת "וכת

ויש לומר, ל קיומה ש ב שה החלטה והכרזה זו גיש פ בהעיר של נשיא דורנו

כ"ק מו"ח אדמו"ר ה ב )שדינות, צו מנהיגי המ נתקבם מנהיג מדינה זו, כולל ג

הצרך לבוא שירה לעיר זו(, מעיר הב

in him leaving the borders of that country), and nevertheless,

it continued also there [Russia] the efforts of the shluchim of the Leader of our Generation

in spreading Torah and Yidishkeit, secretly and with literal self-sacrifice,

until the recent time-period in which the decree of the kingdom was nullified

making it possible to continue the efforts of spreading Torah and Yidishkeit

with increased vigor and greater strength in the open,

including the fall of the previous regime, and the establishment of a new regime

under the motto of righteousness, justice and peace, on the foundation of the belief

n the Creator of the world and it's Conductor.

And in continuation to this on this Erev Shabbos,

the meeting between the new leader of that country

with the leader of this country23, together with other leaders

of great countries of the world, and at this conference they accepted

the resolution and announcement whose content is

“and they will beat the swords into plowshares.”

And it can be said, that the fact that

this conference, resolution and announcement occurred in the city

of the Leader of our Generation, my revered father in law the Rebbe

(in which the leaders of the countries gathered together,

including the leader of this country, that needed to come

from the capital city to this city24),


ז, מרמתוצאה א כ ל זה ב כ שהדות, הפצת התורה והי עלות ד מהפר, צדק וישכל העולם, ב

ים עשו ונעש נ שיא דורנו, על-ידי נשמשיח שבדור, על-ידי ועד ש"ל כל הנ לימות העבודה ב שה ימינו אל ב

לו ראוי ומכשר ה העולם כ נעשיח, ש מלך המ ה ד על להתחלת הפין הגוים פט ב "ושים ים רב והוכיח לעמים". תו חרבותם לאת וכת

וגם הזמן בו ארע מארע זה שקופה האחרונה עצמה( ת )בל הוא זמן מסגה אל כות להג י ש בה ענינים: מ ד כ – מצ

בוע ד ימי הש א( מצת, ב – ערב ש ערב והכנה ת ב לו ש כ ל"יום שי העולמים", ומנוחה לחייקין ית מז ב בו "מש שק( לי נש ם כ )כולל ג

מן העולם", ה, ויתירה מזמוסיפין מחול על הקדש, יון ש כאב ל לז משהוא טורף מלפניו ומלאחריו" של חול טורף זמן ש )שת(, ב ת הש לזמן קדשבר בערב שבת ה כ נעשב עמד ומצ המת", ב לו ש כ "יום ש דיקין מן העולם". ית מז ב "מש

hints that all of this is an outcome

of the achievements in spreading Torah and Yidishkeit, righteousness and uprightness,

throughout the whole world, that has been and is being accomplished

by the Leader of our Generation, the Moshiach of the generation25,

to the extent that through the completion of the above mentioned service

in these days the entire world has become ready and fit

for the accomplishments of King Moshiach,“and he will judge among the nations

and rebuke many nations and they will beat their swords into plowshares.26”

And also the time in which this event occurred

(within the recent time-period itself) is an auspicious time

in connection with The Geula – for a number of reasons:

1) Due to the day of the week – Erev Shabbos27,

Erev and preparation for “the day that is entirely Shabbos

and rest for life everlasting28,” upon which “He removes destructive entities

(including weapons) from the world,29” and furthermore,

since “we add from the profane to the holiness, analogous to a wolf

which snatches from the front and the back30” ([meaning]that we snatch from the time of the weekday

[and change it ] to the holiness of Shabbos),it is accomplished already on erev Shabbos

the state of “the day that is entirely Shabbos,”

“He removes destructive entities from the world”.


ד ימי החדש ב( מצחדש, – יום כ"ו בם הוי', ש א ד גימטרי בה, שון מהו מלב עמד ומצ רומז על המ שלעתיד לבוא דם הוי' ההתהוות על-ידי ש שה, ל ריאה כ כל הב רת ב היה נכ תתוב כ מו-ש כבוד הוי' "ונגלה כו ר יחד ש ל ב וראו כר", ב י הוי' ד י פ כואין נתינת מקום י-רצויים לת לענינים ב

ק(, יקים וכלי נש )מזתוב כ מו-ש כחיתו גו' "לא ירעו ולא ישעה את הוי'". י מלאה הארץ ד כ

ש יותר ומדגו ניהם יחד חבור ש בחדש יום כו ב – שבוע, ש י ב ש יום הש חל בדגמת הוא ב שית, ראש ה ב מעש י ד ש יום ש

רוא אדם הראשון, יום בה, ל ריאה כ ר ותכלית הב עקועל ידי )ולאחרי(

חדוש התהוותו י( ש כל יום ש )בה, ל ריאה כ ה חדוש התהוות הב נעשבוע ש י ב ש יום הש ש ובפרט כחדש, יום כו ב חל בם הוי', ש א ד ימטרי הג

ה, שון מהו מלש עוד יותר מדגה. ל ריאה כ חדוש התהוות הב

ר ג( ועוד וגם-זה עקזמן זה כות ד י ר והש ש ד הק – מצלנשיא דורנו –ת האחרון ב להיותו ערב שבט, חדש ש ב

2) Due to the day of the month – the 26th of the month,

the numerical value of the Name Havay'eh, an idiom of Mehaveh (creates)31,

which alludes to the state of [the world in] the Time to Come

which then the creation through the Name Havay'eh, will be clearly evident throughout the entire creation as

as the posuk says32

“and the Honor of Hava'yeh will be revealed and all flesh will see together

that the Mouth of Havay’eh spoke” and there will be no more room

for undesirable matters (destructive entities and weapons)

as it is written33

“they will not do evil and they will not destroy... for the world [will be] is filled with the knowledge of Havay'eh.”

And even more emphasized in the unification of these two [unique days] as one

– that the 26th day of the month occurs on the 6th day of the week,

which is similar to the 6th day of Creation,

the day that Odom Horishon was created, the main part and purpose of the entire creation,

and through (and after34) the renewal of his creation

(every Friday) the renewal of the entire creation is accomplished35,

and especially when the 6th day of the week occurs on the 26th day of the month,

the numerical value of the Name Havay'eh, an idiom of Mehaveh

it is empahsized to a greater extent the renewal of the creation of the entire universe.

3) Furthermore and also important – due to the connection of this time

to the Leader of our Generation – being that it is the last Erev Shabbos

of the month of Shvat,


ר, חדש האחד עשבו ירי ש העש ש הוא יום ההלולאלימות העבודה( מר וש )ג

ל כ"ק מו"ח אדמו"ר שיא דורנו, נשר ובאחד עשה בו נעש שלו יאות ש ש ך וחדוש הנ המשאת וביתר עז יתר ש ב

עד לסיום וגמר ל דורנו זה ל העבודה ש כלות ל הג )דור האחרון ש

הוא הוא שה( אל ל הג דור הראשון שנים ך מב ש מש ביש לומר דעות ס נגד מב המ הם כ שים, ר העמ דב מ ב ש

בר מוכנים אז כ שועומדים ניסה לארץ להכלימה ית והש ה האמת אל ג ב

ה ארכ ר ב מדב )כפני זה( ל התועדות ש בם בהזמן ג – שקום( )נוסף על המבר בו היתה ההכרזה על-ד שים" תו חרבותם לאת "וכתכות י ת הש ש מדגתו לפעליא דורנו ל נש שכ"ק מו"ח אדמו"ר, דור, ב יח ש ש המ

ה על ידו נעש שעוד קיום היים וגו'". תו חרבותם לאת "וכת

ר זה ויש לקשבוע, ת הש רש עם פטים פ ת מש רש פטים פ ש ה המ – "ואל

the 11th month, which the 10th day of this month

is the Yom Hahilula(the completion and culmination of the service)

of my revered Father in law the Rebbe the Leader of our Generation,

and on the 11th day of this monthwhen it came to frution

the continuation and renewal of his leadership with advanced vigor and greater strength

including the culmination and completion of the service of this present generation

(the last generation of golus which is indeed

the first generation of the Geula) at the end of 42 years

which we may say that they correspond to the 42 journeys

in the deserts of the nations at which point we are already prepared

and standing ready to enter The Land [of Israel]

in the True and Complete Geula(as spoken at length

in the previous Chassidic Gatherings 36) – thus, also in the time

(in addition to the place) in which the announcement regarding

“they will beat their swords into plowshares” occurred there is emphasis on the connection

to the accomplishment of the Leader of our Generation,

my revered Father-in-Law, the Moshiach of the generation,

which through him it is accomplished the fulfillment of the prophecy of

“they will beat their swords into plowshares...”.

And we may connect this with the Parsha of the week,

the Parsha of Mishpatim – [which begins] “and these are the laws

c 'סעיף ד d


ים לפניהם", ש ר ת אש"י, ומפרש רשה . . מוסיף על הראשונים, "ואל

יני מה הראשונים מסיני", אף אלו מס"לפניהם, ולא לפני גוים, דין אחד ואפלו ידעת בראל דיני יש נין אותו כ הם ד ש

ביאהו אל תהם וכו'": ל אות ש ערכ ב

טים הוא פ ת מש רש ל פ כנה ש תמה – ש – כ

ין אדם לחברו ב ינים ש דחיובם מובן בשכל האדם, שט פ ש מ תורה ב ברים האמורים ב "דאלו לא נאמרו שדאי לאמרן", היו כך, די כ ועד כנה תורה "אלמלא לא נת ש היינו למדין צניעות מחתולמלה". וגזל מנ

ה, ויתירה מזחיובם מובן שראל, ני יש ל ב כלם ש ש )לא רק ב"עם חכם ונבון", א( אלם בשכלם של אמות העולם, גכן ת י ועד שינים ה ד כמ ב שראל. דיני יש נין אמות העולם כ ד

ויש-לומרכן נאמר ל שה רש התחלת ופתיחת הפ ב

טים", פ ש ה המ "ואל"אף אלו מסיני" טים פ ש ם המ ג – שכל האדם ש חיובם מובן ב ש צריכים לקיימםכל מחייבם, הש ני ש )לא מפ

י אם( כני צווי הקב”ה מפ

that you should place before them,” upon which Rashi comments,

“And These... adding more to the first ones, [namely] just as the first ones are from Sinai,

so too these are from Sinai,” “'Before them,' and not before gentiles,

and even if you know that regarding a particular law they judge it just as the laws of the Jewish People

[nevertheless] do not bring it before them in their courts...”:

The content of the Parsha of Mishpatim is – as its name denotes

– laws between man and his friend that are obligated by human intellect,

“things that are said in the Torah as a Law which had they not been said

it would have made sense to say them37,” to the extent that,

“if the Torah would have not been given we would have learned modesty from a cat

and [we would have learned not to] steal from an ant38.”And furthermore,

their obligation is understood (not only in the intellect of the Jewish People,

“a wise Nation39,” rather)

also in the intellect of the nations of the world, to the extent that it is possible

that regarding several laws the nations of the world judge them [in a similar

manner] as the laws of the Jewish People.And it can be said

that therefore it says in the beginning and opening of the Parsha

“and these are the laws,” “even these are from Sinai”

– that also the laws which are obligated by human intellect

must be fulfilled (not because intellect obligates them,

rather) due to the command of Hashem


”ה ב ל הק רצונו ש א ש )אלה וויים אל צ ש

כל האדם(, ש ם ב יהיו מובנים גום זה ומש

ים ש "תטים( פ ש ם המ )גוקא, לפניהם" ד"ולא לפני גוים . . נין . . הם ד )אף( שראל", דיני יש כיניהם ד יון ש כד חיוב השכל, הם מצ”ה. ב ד צווי הק וצריך לקיימן מצ

ובעמק יותר:

טים", פ ש ה המ "ואליני" "אף אלו מסירושו, – יש-לומר פה ב ם הס ג שכלי להחיוב השטים" פ "מש דיני", הוא "מס

יני" ולולי נתינתם "מסכל האדם מחייבם לא היה שמו "הראשונים"(. )כ

זה רה ב וההסבכלי הוא החיוב הש – ש

ה תוצאה מז כה צוויים אל ב ש”ה ב ל הק ש רצונו ש נתלבד עצמו צ מ )שהוא למעלה מהחכמה(

רך ם בחכמתו יתב גתורה(, )בהתורה היא וכיון ש

ראות ופנקסאות" יפת "דהם נברא העולם, ב שה ברים אל נעשו דגדרי העולם, בים ב מחים בשכל האדם ובמילא ג

(however Hashem's will is that these commandments

should also be understood in human intellect), and for this reason

“place them (also the “intellectually understood laws (Mishpatim)”)

before them” “and not before the gentiles... (although) they judge them...

like the laws of the Jewish People,”since their laws

are a result of human intellect obligating them, and they must be a result of the command of Hashem40.

And even deeper:

[The posuk] “And these are the laws,” “even these [mishpotim] are from Sinai”

– can be explained that also the reason

for human intellect obligating the “intellectually understood laws”

is “from Sinai,” and had they not been given “from Sinai”human intellect would not obligate them

(just as “the first ones” [laws that we would not have thought of had they not been given.])

And the explanation of this is – that the intellectual obligation

is an outcome of the fact that regarding these commandments

the will of Hashem (which on Its own

transcends understanding) was enclothed also in the Wisdom of Hashem

(in the Torah),and since the Torah is

“the Blueprints” with which the world was created41,

these laws became obligatory from the world’s point of view,

and automatically also in human intellect

c 'סעיף ה d


אמות-העולם(, כל ד )ועד לשעתו נטה ד שבים חי מ ברים ש לד”ה ב ל הק ד חכמתו ש מצ )"סיני"(.

י-זה יש לומר ועל-פרוש ם הפ גה . . מוסיף על הראשונים" "ואל דההוספה על הראשונים – שיני"( )"מסכך היא ב

יני" נו "מס ת נ טים" ש פ ש ה"מ שכל האדם, ש ם ב כים ג נמש

הו תכן החדוש ז שיני"( ן-תורה )"מס מת דזירה וההפסק טלה הג ב שין עליונים לתחתונים, ב ש”ה )עליונים( ב ל הק חכמתו ש שך ותחדר מש ת

חתונים(, כל האדם )ת ש ם ב גם דעתו ג שד עצמם( חתונים מצ )תנוטה לכך

יחד עם זה ב א, ש )אלש צריך להיות נרגבים תחי ברים המ עתו נוטה לד ד ש”ה, ב ל הק ד חכמתו ש מצ"אף אלו מסיני"(.

וענין זה צריך להיותם אצל אמות העולם ג

נוגע לקיום בני נח מצות בעת נוטה להן", "הד אף ש – ש

ל אותן קב י צריך "שה אותן ויעשני שצוה בהן הקב”ה בתורה. . מפאן אבל אם עשני הכרע הדעת . . מפאינו מחסידי אמות העולם ולא מחכמיהם".

(including the intellect of the nations of the world), that they have an innate leaning

toward the laws that are obligatory from the viewpoint of the Wisdom of Hashem

(“Sinai”)42.

And based on this we may also say [an innovative] explanation

of “'and these...' adding more to the first ones” – that the additional [quality] over the first ones

(“From Sinai”) is that

the “Laws” that were given “from Sinai” are also drawn into human intellect,

which this is the content of the innovation of the Giving of The Torah (“from Sinai”)

the nulification43 of the decree and division between the Upper Realms and the Lower Realm, that the Wisdom of Hashem (The Upper Realms)

shall also be drawn forth and permeate human intellect (the lower realms),

that also their understanding (the lower realms even without any outer-influence)

has an innate leaning towards it (however, together with this

it must be evident that their intellect leans towards these laws

due to the Wisdom of Hashem, “even these are from Sinai”).

And this concept must also be by the nations of the world

with regard to their fulfillment of the Noachide Commandments

– that even though “intellect leans towards [keeping]them44,]” [nevertheless] they must “accept them

and do them because Hashem commanded them in the Torah …

however if one does them because they make sense...

he is not considered a Righteous Gentile and is not45 among their scholars46.”


And the ultimate perfection of this will be in the Days of Moshiach

– “the preoccupation of the entire world (even the nations of the world)

will only be to know Hashem as it says

'for the world [will be] filled with the knowledge of Hashem47, '”

namely, that “the Knowledge of Hashem” (knowing the Maaseh Merkovoh and the like,

[which this is] the main phenomenon of “Sinai48” ) is drawn forth and permeates human intellect.

And it can be said that this idea is alluded to

also in the conclusion of the Parsha: “And they saw the G-d of Israel

and beneath His Feet [there was] a brick of sapphire...

and they saw (“Vayechezu”) Hashem and they ate and drank49”

– [alluding to the fact] that seeing G-dliness (“Sinai”) is drawn forth and permeates human intellect

and unites with the person like food (“and they ate and drank”)

which becomes part of one's flesh and blood, [accomplished] through

studying the deeper aspects of the Torah in a manner of understanding and comprehension

(“they will gain sustenance [from it]”50) with the teachings of Chabad Chassidus,

including also through translating (“Vayechezu,” the Aramaic word for 'seeing')

[the teachings of Chassidus] into the seventy languages of the nations of the world

(as alluded to in [the word] “Livnas (brick) of sapphire,” which “bricks” that are man-made

allude to the letters of the seventy languages of the nations of the world51),

so that it will be understood also to the Jewish People

that as of yet do not understand the Loshon Hakodesh52,

זה לימות ב ותכלית השיח ש ימות המ היה ב תל העולם "לא יהיה עסק כ – ש

ם אמות העולם( )גלבד . . א לדעת את ה' ב אלאמר נ שי מלאה הארץ כ

עה את ה'", דעה את ה'" "ד היינו, שזה, בה וכיוצא-ב ה מרכ )ידיעת מעשל "סיני" ( ר ענינו ש עקכל האדם. ש כת וחודרת ב נמש

ויש לומר, ז ענין זה מרמ שה: רש סיום הפ ם ב גראל "ויראו את אלקי יש

ותחת רגליו יר גו' פ ה לבנת הס מעש כויחזו את האלקים

תו" ש ויאכלו וית אלקות )"סיני"( ראי – שכל האדם ש כת וחודרת ב נמש

זון מו המ ומתאחדת עמו כתו"( ש )"ויאכלו וירו, בש ר כ ם ובש ה ד עש נ ש

על-ידי נימיות התורה למוד פ

גה ל הבנה והש אפן ש ברנסון"( )"יתפ"ד, תורת חסידות חב ברגום ם על-ידי הת כולל גה( ל ראי רגום ש חזו", ת )"וי

בעים לשון ש באמות העולם דיר", פ "לבנת הס ז ב מרמ )כידי אדם ים ב עש נ בנים" ש "ל ש

רומזים על האותיות אמות-העולם(, בעים לשון ד ל ש ש

היה מובן י די ש כראל ם לבני יש גה עת-עת ל שאינם מבינים לשון הקדש,


היה מובן י ועד שם לאמות העולם גבים ם הם מחי ג )שלילת עבודה-זרה ש ב

ובהאמונה בורא העולם ומנהיגו(, בזוהי ההכנה שעוד לקיום הירורה פה ב ים ש "אז אהפך אל עמם ה' ש ם ב ל לקרא ככם אחד". ולעבדו ש

ה מובן ומז"ל ארע הנ נוגע למ ם ב ג – החלטת והכרזת

מנהיגי אמות העולם ב עמד ומצ בר המ על-ד

ים" תו חרבותם לאת "וכת דטים: פ ת מש רש ת פ ב ערב ש – ב

ים" הוא תו חרבותם לאת "וכתב -ענין המובן ומחים בשכל האדם גטים"(, פ )"משב י מחי כל אנוש הרי, ש ש

ל העולם קיומו שר, י צדק ויש על-פלילת מלחמה על-ידי שן, ביאה הרס וחרב מ ש

רחמנא ליצלן, לחמה לי המ בירת כ ביא לש י ועד ש

תו חרבותם"( )"וכתוהפיכתם לכלים

ל עולם ביאים תועלת לישובו ש מ שים"(. )"את

י-כן, ואף-על-פל הדורות ך כ מש בהתנהלו רבוי מלחמותין אמות העולם ב

עולם ן ב רמו הרס וחרב ג שי! כל האנוש ש יב ב תחי – בניגוד להמ

more so, that it should be understood also to the nations of the world

(since they too are obligated to deny idol worship

and believe in the Creator of the world and it's Conductor),

which this is the preparation for the fulfillment of the prophecy

“then I will transform the nations to have clear speech to all call out in the Name of Hashem

and serve the Creater as one53.”

And with this, we can also truly appreciate the above mentioned event

– the decision and announcement of the leaders of the world’s nations

regarding the state of“And they will beat their swords into plowshares”

– on Erev Shabbos of the Parsha of Mishpatim:

“And they will beat their swords into plowshares”is a concept that is understood and obligated

also by human intellect (“[Intellectually understood] Laws),”

since human intellect obligates the world existing

through righteousness and justice, thus negating war

which brings destruction, Heaven forbid,

to the extent of ultimately destroying warfare (“and they will beat their swords”) and transforming them into tools

that contribute to the settling of the world (“plowshares”).

And notwithstanding this, throughout all the generations

many wars were waged between nations of the world

which brought about destruction in the world– opposite of what is obligated by human intellect!

c 'סעיף ו d


וע"כ-צריך-לומר,ה האמתית לכך ב הס שקופה האחרונה ת ב שאיפה רת הש נכ לגמר ולסיוםעולם, לחמות ב קופת המ תה קופה חדש והתחלת ת

ל קיום העולם שר, י צדק ויש על-פלום ואחדות, ש

יותר ש ב דג מ כהחלטת והכרזת במנהיגי אמות העולם

ת זה, ב ערב ש בהיא

ד חיוב השכל )לא רק מצטים"(, פ )"משכל היה הרי חיוב הש ש

פני-זה, ל כל הדורות ש ם ב גר( ם, ובעק א ג אלמן תקרבים להז מ ני ש מפיני"( אודותיו הכריזה התורה "מס שים". תו חרבותם לאת "וכת

י-זה יש לומר, ועל-פהחלטת והכרזת שמנהיגי אמות העולם טים פ ת מש רש ת פ ב ערב ש בב עמד ומצ בר המ על-ד

ים", תו חרבותם לאת "וכת דהיא, תוצאה מהחלטת והכרזת כ"מלכי רבנן"א", יח( ב ש ה זה )מלך המ "הנ ש

ין סק-ד החל מהפל כ"ק מו"ח אדמו"ר שיא דורנו נשלמו בר נש כ מ שינו ועבודתנו מעשלות ך זמן הג מש דבר ומוכנים כ

יח צדקנו, ני מש לת פ לקבל סק-דין ש וכן הפ

We must therefore say,that the true reason for the fact

that in the recent time period we see a desire

to end the era of wars in the world,

and the beginning of a new era in which the world exists

through righteousness, justice, peace and unity,

as exceedingly emphasized in the decision and announcement

of the leaders of the world’s nations on this Erev Shabbos,

is (not only due to the intellectual obligation 54

([intellectually understood] “laws”), since the intellectual obligation existed

also in all the generations before this, rather also, and mainly)

because we are approaching the time about which the Torah announced (“From Sinai”)

that “they will beat their swords into plowshares55.”

And based on this we may say, that the decision and announcement

of the leaders of the world’s nations on Erev Shabbos of the Parsha of Mishpatim

regarding the state of “and they will beat their swords into plowshares,”

is an outcome of the decision and announcement

of “the kings, the Rabbis”that “Here he (King Moshiach) comes,”

beginning with the ruling of my revered father-in-law the Rebbe

Leader of our Generation that we have already completed

‘our deeds and Service’ of the time of golus

and we are already prepared to accept Moshiach,

as well as the ruling of


ראל יש נים ומורי-הוראה ב הרב שהגיע זמן הגאלה, וד וכו' ית ד "יעמד מלך מביח" הוא מש חזקת ש ב

ב עמד ומצ ועד להמאי" וד יח ב "הרי זה מש דסק-דין "מסיני", – פך וחדר מש נ שם בגדרי העולם, ג

ך די כ עד כנהיגי אמות העולם מ שמחליטים ומכריזים מדעתם )ובערכאות שלהם(, הם התקף ש ב י שינא"( מלכותא ד ינא ד "ד דב עמד ומצ בר המ על-דים". תו חרבותם לאת "וכת ד

ויש לומר, כותה י ת ש ש הדג ש

ל החלטה והכרזה זו שסק-דין "מסיני" להפית ביום השבת מתגלה ית העלי בו נעש ]ש

ת ב כל עניני ערב ש דארע ם המ )כולל ג

דהכרזת מנהיגי אמות העולם(ת ב יום הש ה ד דש להקת", ב ש )"יאכל ב

פניו"([ "טורף מל אפן ש בתורה אז קורין ב – שה ל טים כ פ ת מש רש פצבור, )ב ובברכה לפניה ולאחריה(,

ש ה מדג ב שטים" פ ש ם ה"מ ג שיני", הם "מס

ידן, נדון-ד רך-זה ב ועל-דהכרזת שמנהיגי אמות העולם בר על-דים" תו חרבותם לאת "וכת

the authoritative Rabbis among the Jewish People that the time of the Geula has arrived,

“a King will arise from the House of David... receiving the status as Moshiach”

until the state of “behold he is certainly Moshiach56”

– a ruling “from Sinai,” which is drawn forth and permeates

also the realm of the world, to the extent that

the leaders of the nations of the world57

are deciding and announcing using their own logic (and “in their courts,”

which have the strength of “the law of the country is the law”)

regarding the state of “and they will beat their swords into plowshares.”

And we may say, that the emphasis on the connection

of this decision and announcement to the rulings “from Sinai”

is revealed on the day of Shabbos58

[when the elevation {takes place}of all the matters of Erev Shabbos

(also including the event of the announcement

by the leaders of the world’s nations) to the holiness of The Shabbos Day

(“he shall eat on Shabbos,” in a manner of “snatching from before it”)]

– when we read from the Torah the entire59 Parsha of Mishpatim

(amidst the congregation, and with the Blessing before it and after it),

in which is emphasized that also the “[intellectually understood] laws”

are “from Sinai,” and likewise in our case, that the announcement

of the leaders of the world’s nations regarding

“they will beat their swords into plowshares”


כלם י חיוב ש על-פטים" פ )"משם אמות העולם נין ג ד ש

הם( ל אות ש ערכ בתוצאה היא כיני"( ין התורה )"מס סק-ד מפיח צדקנו. יאת מש בר ב על-ד

ויש להוסיף כות י ר והש ש הק בטים פ ת מש פרש ד

לות לסיום זמן הגה: אל והתחלת הג

יות רש ך הפ המש בטים פ ת מש רש פ – )א( שאה לאחרי ובסמיכות ב

ת יתרו לפרשיומה וחותמה ס שח: זב דיני המ ב

ינין ת ד רש ה נסמכה פ "למח ת מזב לפרשלומר לך

ים סנהדרין ש ת שח(", זב ש )המ קד אצל המ

עוד ז קיום הי זה מרמ ב שבראשונה", יבה שופטיך כ "ואשנהדרין יבת הס שזית ת הג כ ללשי, ליש ש הש קד בית-המ ברך-זה ועל-דה רש ך הפ המש ב

ת( ב ערב ש עור ד ש )בקום – "להביאך אל המר הכינותי", אשנגדו, ר כ בר מקומי נכ "כקראות וזה א' מן הממודיעים ש

ל מעלה ש ש קד ית-המ ב שנגד ן כ מכוה", ל מט ש ש קד ית-המ ב

based on their logical decision (“intellectually understood laws”

that the nations of the world judge by in their courts)

is an outcome of the ruling of the Torah (“from Sinai”)

regarding the coming of Moshiach.

And we may add [additional points to] the connection

of the Parsha of Mishpatim to the end of the time of golus

and the beginning of the Geula:

In the order of the Parshas – (1) That the Parsha of Mishpatim

comes right after the Parsha of Yisro60

which ends with the laws of the mizbe'ach (altar:)

[our sages say:] “Why does the Parsha regarding Laws follow the Parsha regarding the mizbe'ach

to teach you that the Sanhedrin (Jewish Supreme Court)

should be located next to the (beis ha)Mikdosh 61 (the mizbe'ach)62,” which this alludes to the fulfillment of the prophecy“and I will return your Judges as in the beginning,63”

the return of the Sanhedrin to the Lishkas HaGozis,

in the Third Beis Hamikdosh64, and likewise

in the continuation of the Parsha (in the daily portion of Erev Shabbos)

– “to bring you to the place that I have prepared,”

“‘My place is already clear parallel [to the Beis Hamikdosh],and this is one of the pesukim

which teach us that the Beis Hamikdosh of Above

is precisely parallel to the Beis Hamikdosh below65.”

[from here we see that the end of Parshas Yisro (just

c 'סעיף ז d


טים פ ת מש רש )ב( ומפרומה ת ת אים לפרש בתחילין לקרותה מ )ועד שמנחת ב

טים(, פ ת מש רש ת פ ב שווי ה נאמר הצ ב שש "ועשו לי מקדתוכם", י ב כנת וש

ן, כ ש ת המ י אי על עש ק שני, ית ראשון ובית ש ב

י, ליש ש הש קד ית-המ ר( ב וגם )ובעקש אדנ-י כוננו ידיך". "מקד

אה וביניהם בטים פ ת מש רש פיש די להדג – כ

ה אל עניני הג שי, ליש ש הש קד ית-המ )בנהדרין( ח והס זב המיות אלו פרש ב ש)יתרו ותרומה( אפן הם בטים", פ "מש ד

ד ם מצ בים ג חי מ שכל האדם, ש

היינו, כו וחדרו בר נמש כ שגדרי העולם, ב

ד עצמו העולם מצ שמכריזה. אל יע זמן הג הג ש

ר ועוד ועקטים עצמה פ ת מש פרש ם ב ג – שכות י ר והש ז הקש מרמלות לסיום זמן הגה אל והתחלת הגה פירוש י המבאר ב – על-פטים( פ ת מש רש ל פ )שה: על-פ ב תורה ש ב

before the Parsha of Mishpotim begins) is connected to the Beis Hamikdosh, i.e. the Geula.]

(2) And from the Parsha of Mishpatim we come to the Parsha of Teruma

(to the extent that we begin reading it during Minchah

of the Shabbos Parshas Mishpatim), in which [Hashem] said the command

“and they shall make for me a Sanctuary (mikdosh) and I will dwell among them66,”

which refers to the building of the Mishkon, the First and Second Botei Mikdosh,

and also (and mainly) the Third Beis Hamikdosh67, “The Sanctuary which You, O' Hashem, have

established with Your Hands68.”And between them (Yisro & Teruma)there is

the Parsha of Mishpatim – in order to emphasize

that the matters of the Geula (the Third Beis Hamikdosh,

the mizbe'ach and the Sanhedrin) in these Parshas

(Yisro and Terumah) are in a manner

of “Mishpatim (intellectually understood laws),” which are obligated even from the perspective

of human intellect, meaning,

that they have been drawn forth and have permeated the realm of the world,

that the world from its own initiative announces

that the time of the Geula has arrived.

Furthermore and mainly– also in the Parsha of Mishpatim itself

we can see the connection to the end of the time of golus

and the beginning of the Geula – based on “the explanations” (of the Parsha of Mishpatim)

in the Oral Torah69 :

c 'סעיף ח d


ינים רטי הד פטים פ ת מש פרש ב שין אדם לחברו ב הענינים ש בארו נתבה על-פ ב תורה ש בסדר נזיקין, בה נזיקין ל "כ שא היא", כת חדא מסכת הראשונה ס ו"חלק המה חלקים, לש לשא בבא קמ והתחיל בר על נזיקין וענינה לדבגון שור ובור והבער ודין החובל, כבר ים ד אי להקד ופט רש ואין השסיר י קדם שני אדם ההזק מב

ני זה ומפראשונה ים אותה ב הקדינין, אר הד על ש

בא מציעא ך ב ואחר-כר על וענינה לדבכירות דונות וש ק ענות והפ הטכיר . . ואל והש ודין השתוב ה הכ עש מו ש כ

טים( פ ת מש פרש )ביני שור ובור והבער, אחר ד שים, צו אנש וכי ינעה שומרים, ר על ארב ב ד

תרא, בא ב ך ב ואחר-כרקעות ת הק חלק ר ב וענינו לדבפות . . ת ש ירות המ ענין הד ינין ב והדאחרונה ה ב ר החלק הז וסדלה לו קב כ ביל ש ש ב

ודברי סברותאר מן התורה". ולא התב

דברי הזהר ש ב ומדגנן( קינו )רב ינין ת בי ד לת ב – "ת

ניתא, סדרי מת בחדא קדמיתא ור וכו', ע אבות נזיקין הש ארב ב

The laws which are discussed in the Parsha of Mishpatim

regarding matters between man and his friend are explained

in the Oral Torah in the order of Nezikin,

which “the entire Nezikin [in essence] is one tractate 70,”

“he [then] divided the first tractate into three parts,

beggining with Bava Kamawhich discusses damages

e.g. an ox, a pit, fire, and one who wounds [his friend], for a judge may not proceed to anything

before removing things that may cause damage

and for this reason he preceded these laws

before all other laws; afterwards Bava Matziah

which discusses claims, guardianship, rentals,

and the laws of borrowers and hired-workers... just as the order of the pesukim

(in the Parsha of Mishpatim) that after the laws of an ox, a pit, fire,

'and when people will quarrel,' He speaks about the four guardians;

afterwards Bava Basra, which discusses the division of land

and the laws regarding shared dwellings... and he placed this section last

since it is all laws that have been given over from generation to generation

as well as intellectual concepts that are not elaborated upon in the Torah71.”

And [this is also] emphasized in the words of the Zohar72 – “Three courts of justice they (the sages) established

in the order of the Mishnah, the first one

regarding the four categories of damages the ox etc.,


כח, ת אש ית ד ניינא טל תפין ת ליתאה ש תאבידה . . ורזא דקרא נקטו ארח דע . . ש בר פ ל ד כתיב על כ ד

ה על שור על חמור על שא, בא קמ א ב דין, אנון מל הכי הוא ב דבא מציעא, א ב למה ד על של אבדה על כליתאי", בא ת א ב ד

היינו, נזיקין בות ד ג' הב שסוק פ זים ב מרמע וגו'" ש בר פ ל ד "על כטים. פ ת מש פרש ב ש

ובאור הענין:

"נזיקין" לות ללות זמן הג – רומז על כ

בות, לש ב )ונחלק לשלליות(, ליות הכ לש ג נגד ש כעולם נם ב ש י ש כי-רצויים )"נזיקין"(, לת ענינים בעה אבות נזיקין" החל מ"ארבלות, הג א" ד בא קמ "ב ב

רך-זה ועל-דעניני מריבה ומחלקת )"זה אומר אני מצאתיה וזה אומר אני מצאתיה . . יחלוקו"(לות, הג בא מציעא" ד "ב ב ועד לבבא בתרא"לות הג )סיום וגמר( ד

התחלתה – שרצו לעשות פין ש ת הש ב

חצר", ה ב מחצרצון הטוב, מ שללא הכרח רצו )"טעמא דהא לא רצו אין מחייבין"(,

the second regarding a Talis that is found, the third regarding partners

and the 'raza' (secret) of the lost object... they chose the order of the posuk

as it is written73 "regarding all acts of negligence... regarding an ox, a donkey, a sheep"

this refers to Bava Kama, for it discusses these things,

"regarding clothing" refers to Bava Metzia, "regarding all lost objects"

refers to the third 'Bava' [Bava Basra]74,” meaning,

that the three sections of Nezikin are alluded to in the posuk

“regarding all acts of negligence...” which is in the Parsha of Mishpatim.

And the explanation of this75:

“Nezikin (Damages)” – alludes to the general time of golus

(which is divided into three, corresponding to the three general exiles76),

when there are in the world undesirable matters (“Nezikin”) ,

beginning with “the four basic damagers” during “Bava Kama (the first stage)” of golus,

and likewise matters of disagreement and quarrels

(“this one says 'I found it' and this one says 'I found it'...

they shall divide it”) [this is] during the “Bava Metziah (Middle stage)” of golus,

until the “Bava Basra (the last stage)” (the end and culmination) of the golus

– which starts off with “the partners that want to make a division

in the courtyard,” that from their good-will,

without being force to do so(“[they are doing this] because they want to

[inferring to the fact] that if they do not want to they are not obligated77”),


יניהם רים ב ב מתדה בר מניעת הזק ראי על-ד איש מרעהו;

וסיומה ים חכ י הרוצה ש בתורה", דיני ממונות . . ב יעסק ברות חכמת התורה )"סיני"( ב התג

חודרת אפן ש בגדרי העולם ם ב גטים"(, פ יני ממונות", "מש )"דעל-ידי-זה שרות ללת האפש טלה ונש ב

י-רצויים לת לענינים ב)"נזיקין"( לות, סיום וגמר הג – בה חל אז מת שלימה ית והש ה האמת אל הגשת ל ית והמש ליש ה הש אל )גלויות, לש הג כת ש הפ מ שרך-זה ועל-דש ל ש י והמ ליש ש הש קד ית-המ ב

ן, כ ש כולל המ שני, ית ראשון ובית ש בכלל(. נם לבנין ומש ך חרב ומהפ

ולהוסיף,תרא בא ב כת ב מס ב שלות( )סיום וגמר הגם זת ג מרמלימה ית והש ה האמת אל הג

יח צדקנו על-ידי משדועה הסוגיא הי – ב

ארו ה נתב ב שה ה-וכמ מ כ

לעתיד לבוא, עודים ד מהיומהם: ”ה לעשות ב "עתיד הק

יקים ד סעודה לצל לויתן", רו ש ש מב”ה לעשות ב "עתיד הקיקים ד ה לצ סכ

they discuss between themselves [how to] eliminate the damage of one of them seeing

what the other one is doing [in privacy];

and its [Bava Basra's]conclusion is with [the statement] “one who desires to become wise

should study the monetary laws... in the Torah,78” the strengthening of the Wisdom of the Torah (“Sinai79”)

in a manner that it permeates also the realm of the world

(“monetary laws,” “[intellectually understood] laws”), which through this

the possibility {for undesirable things} is nullified and negated

of undesirable matters (“Nezikin”)

[this is refering to] – the end and culmination of the golus, which then begins

the True and Complete Geula (the third and tri-fold Geula

which transforms the three exiles, and likewise

the third and tri-fold Beis Hamikdosh which includes the Mishkon,

first and second Beis Hamikdosh, and transforms their destruction into building and

magnificence). And to add,

that in the tractate of Bava Basra (the end and culmination of the golus)

there is allusion also to the true and complete Geula80

through Moshiach81

– in the known Talmudic passage (sugya)82 in which it is explained

many of the prophecies of the Geula,

and among them: “In the Future Hashem will make

a feast for the Righteous from the flesh of the Leviathon,”

“In the Future Hashem will make a Sukkah (a tent) for the Righteous


ל לויתן", מעורו שמשותיך דכד ש י כ מת "ושלים( . . ל חומות ירוש אבנים ש )ב

חד אמר שהם פה, וחד אמר יש”ה ב אמר להו הקדין וכדין", להוי כ

”ה ב "עתיד הקלים יה את ירוש להגברסאות למעלה, ג' פאמר נ ש

יה . . חת בה ת וראמה וישא תאמר מ ושיש צער לעלות,

למוד-לומר תעופינה עב ת ה כ מי אלוכיונים אל ארבותיהם",גיא אודות וכן הס

ראל ת ארץ יש חלקלעתיד לבוא.

י האמור לעיל על-פקת יותר מתחזמיהה, ליאה והת הפער וההבהלה יחד עם גדל הצ ב

)ועד ער ד גדל הצ צ מ שזה אין להאריך ב

ת( ב יום הש בראל ני יש ב כן ש – היתלות?!... ג נמצאים עדין ב עד מתי?!...

כן היתנים מ ל הס אחרי כ ל ש

על בא לימה ית והש ה האמת אל הג

ש, ד ממ כף ומי תעד להמאורע

from the skin of the Levioson,” “'and I will make their gates of Kodkod83'

(in the stones of the walls of Yerusholayim)... one [sage] said [Kodkod means] [the] onyx [stone]

and another one said jasper [stone], upon which Hashem said to them

'it shall be this as well as that' [both types of precious stones],”

“in the Future Hashem will raise up Yerusholayim

three Parsos83 {above},as the posuk says84

'and it will be raised and settle in its place’... and you might think

that it will be troubling to ascend up to it, therefore the posuk says

'who85 are these that fly like a cloud and like doves to their nests,'”

as well as the Talmudic passage86 regarding the division of the Land of Israel87

in the Time to Come.88

[so we see that Bava Basra is connected in many ways to the Geula.]

The above spokenintensifies

the wonder, together with the great distress

(and so much so that due to the greatness of the distress

it is inappropriate to speak too much about it on Shabbos)

– how is it possible that the Jewish People still find themselves in golus?!...

Until when?!....

How is it possible that after all the signs

indicating the coming of the true and complete Geula

literally immediately, including the event

c 'סעיף ט d


ת זה ב ערב ש דאפלו אמות העולם שמן יע הז הג מכריזים שים" תו חרבותם לאת "וכת ד

– נמצאים אנו ת-קדש זה ב יום הש ב

חוץ לארץ, בצא, מקום להמ בראל ני יש ל ב יחד עם כל קצוי תבל, מכ

ה, דוש ארצנו הק בלים עיר הקדש ירוש ב

ש, קד ובבית המלחן הערוך ים ל"ש מסבומוכן לאכל לפני האדם", עליו ערוכים שר! מ ש ר ויין המ ויתן ושור הב הל

ר ועוד ועקלה עדין לא נתקב – שווי ונתינת-כח ההודעה והצש "ועשו לי מקד ד

תוכם" י ב כנת ושמנחה( תורה ב קוראים ב פי ש )כי! ליש ש הש קד ית המ נוגע לבנין ב ב

ה מובן ומז גדל הצרך וההכרח

את וביתר עז יתר ש להוסיף בהענינים בקרבים ומזרזים מ שש פעל ממ ומביאים בש. ד ממ כף ומי ה ת אל את הג

ולכל לראש ש דג הענין המ – בטים: פ ת מש פרש ב

טים" פ "משין אדם לחברו ינים ב רטי הד – פלום מתוך ש

on this Erev Shabbos in which even the nations of the world

are announcing that we have reached the era of “and they will beat their swords into plowshares”

– we find ourselves on this holy Shabbos day

in the Diaspora, instead of finding ourselves

– together with all The Jewish People from the entire world

– in our Holy Land, in the holy city of Yerusholayim

and in the Beis Hamikdosh, sitting at “the laden table

prepared to be eaten from89,” upon which lays

the Levio'son, the wild ox and the guarded wine!

Furthermore and more importantly – that we have not yet received

the notification, command and empowerment that “they shall make for Me a Mikdosh

and I will dwell among them” (as we read in the Torah during Mincha)

with regard to the building of the Third Beis Hamikdosh!

And from this we understand the great necessity

to add with advanced vigor and greater strength in the manners

that hasten and bring in actualty

the Geula immediately.

And first and foremost – in the matter which is emphasized

in the Parsha of Mishpatim:

“Mishpatim” – details of the laws between man and his friend

in a peaceful manner90

c 'סעיף י d


לילת הפכו, יטא ש )ופשלות האחרון(, ת הג טול סב בה, אל אה הג על-ידי-זה ב שט פ ש מעלת המ מאמר-חז"ל ב כ"בו ציון נבנית, שדה", פ ט ת פ ש מ אמר ציון ב נ ש

וכן צדקה צדקה"( ביה ב )"ושוגמילות חסדים,

תינו פרש מפרש ב כי את העני", לוה את עמ סף ת "אם כמילות חסדים דולה ג "ג

דקה", יותר מן הצהסוגיא ם ב וכמבאר ג

תרא בבא ב בה" ירוש )"פטים פ ת מש רש ל פ שה( על-פ ב תורה ש ב

מצות צדקה, רטי הענינים ד פר, ומהעקדולה צדקה שמקרבת את הגאלה, "ג

אמר נ שט פ מרו מש כה אמר ה' ש

ועשו צדקה י קרובה ישועתי לבוא כלות". וצדקתי להג

]ומתחיל רמא מן ג הז הענין ש בנה כל ש הוג ב נ – כת קדש ב מוצאי ש ב ש

לוה גו', סף ת לסדר אם כה ה מלכ נערכת מלומילות חסדים. לטובת קרן ג

וכיון ת", ב ש י צבור ב פקחין על צרכ מ שדאי ונכון כ

מ"ח נהל הג מ שיעלה ויכריז עלה, ה מלכ המלו

אר והדר, רב פ ערך ב אי ת ובודו"ברב עם הדרת מלך",הור ם הט פי נדבת לב נו כ וית

(and obviously not doing the opposite, [thereby] nullifying the reason for the last golus91),

which through this the Geula comes, as the words of our sages92 regarding the virtue of justice

which “with it Yerusholayim is built, as the posuk says93 'Tzion is redeemed with justice,”

and likewise Tzedakah

(“and its captives with Tzedokah93”) and acts of kindness94,

as it states in our Parsha95 “if you will lend money to My Nation, to the poor man96,”

“great are acts of kindness [loans] even greater than Tzedokah97,”

and as explained also in the Talmudic passage in Bava Basra 98

(“the elucidation” of the Parsha of Mishpatim

in the Oral Torah) the details of the Commandment of Tzedokah,

and among the main details “great99 is Tzedokah since it hastens the Geula,

as the posuk says 100

"so says Hashem guard justice and do Tzedokah

for My salvation is near and my Tzedokah will soon be revealed101.''

[Beginning with the timely matter

– as is the custom every year that Motzei Shabbos

of the Parsha 'if you will lend money...,' [Mishpotim] there is a Melaveh Malka Dinner

to benefit a free loan fund. And since

“public needs are discussed on Shabbos102,” it is befitting

that the administrator of the free loan fund should ascend103 and announce regarding

the Malaveh Malka, and certainly it will proceed in a most beautiful manner, and [in a manner of] “a vast nation glorifies the king104,” and [everyone] will donate from the goodness of their hearts


מ"ח, רן ג להקר, ועוד והוא העקההחלטה על זה שכר, כף את הש ביא ת תש, ד ממ כף ומי ה, ת אל ביא הג תה, ה מלכ לו ערך המ אז ת ש

יחא", א מש דוד מלכ תא ד "סעדיא דורנו ל נש פותו ש ת ת הש בנו, ראש יח צדקנו ב משה, דוש ארצנו הק בלים עיר הקדש ירוש בי[. ליש ש הש קד ובבית המ

ובלשון תרא: בא ב כת ב התחלת מס

רצו" פין ש ת "השחס ההנהגה והי – שין אדם לחברו ב שפין ת ל ב' ש אפן ש היא בטובתו ל אחד רוצה ב כ שני ף הש ת ל הש שן וקל-וחמר כ ל-ש מכ )ב

מהחלטת והכרזת מנהיגי אמות העולם בר האחדות על-דיניהם(, פות ההדדית ב ת והש ועל-ידי-זה

זית" "בונין את הכתל . . גיש לומר, – דרומז על שש, קד ית-המ נין ב בך הסוגיא המש כ

פיא, מש זית אבני ד "גיב כת דה אבנים יקרות ל אל כ

זית", מדות ג כך לזה ובהמשר אודות מדבני ש הש קד ית המ מעלת ב

בנין . . "בנים", ש בכתיב "דה האחרון ית הז בוד הב דול יהיה כ ג

to the free loan fund, and furthermore and mainly,

that the resolution to do so will immediately bring the reward105,

it will bring the Geula, literally immediately, which then the Melaveh Malka, “

the meal of Dovid Malka Moshicha106,” will be together with the Leader of our Generation

our righteous Moshiach at our head, in our Holy Land,

in the holy city of Yerusholayim and in the Third Beis Hamikdosh].

And as the wording of the beginning of tractate Bava Basra:

“the partners that desire” – that the conduct and relationship

between one another is in a manner of two partners

in which each one wants the good of the other partner

(most certainly so and a kal v'chomer [fortior]from the resolution and announcement

of the leaders of the nations of the world regarding unity among them

and mutual partnership), and through this

“they build the wall... of Gozis (hewn stones)” – [about which] it can be said

that this alludes to the building of the Beis Hamikdosh,

as the continuation of the Talmudic passage107

“'Gozis' smoothly fashioned stones,as it is written108

'all of these [were] precious stones the standard Gozis (hewn stone) size'”

and in continuation to this [the Gemoro] speaks about

the virtue of the second Beis Hamikdosh “[greater than the first] both in structure

as well as [in the amount of] years [it stood]...,” “as it is written109

'the Honor of this last House will be greater


מן הראשון" ר( ם )ובעק סוק זה קאי ג פ – ש

י, ליש ש הש קד ית המ על בזהר. מבאר ב כ

ך לזה ובהמשם ההוראה – גרומה ת ת רש מהתחלת פת(: ב מנחת ש קורין ב )שש "ועשו לי מקדתוכם", י ב כנת ושרטי ש הפ קד החל מהמ

ראל ש כל-אחד-ואחד מי ב שתוכם, א ב תוכו לא נאמר אל )"בל אחד ואחד"(, תוך כ בנימה, לבו פ בובביתו ובחדרו,ית ה ב עש נ שה וגמ"ח, פל תורה ת כולל ובמיחד

פות ת ת ההשנסיות י-כ ת בנין והרחבת ב בי-מדרשות ובתאפן ב

רומה גו' "ויקחו לי ת דת" זהב וכסף ונחשתוב(, כ נויים ב ברים המ ל י"ג )ט"ו( ד )כעל-ידי-זה ש

ממהרים ומזרזים ופועלים י ליש ש הש קד ית המ נין ב כף ב תש. פשוטו ממ כ

"ל כל הנ ונתינת-כח מיחדת בה: ימים אל – ב

יחדת עלה המ נוסף על המבט, ל חדש ש שר, חדש האחד עשה אים זה-עת ב

חדש, מיום כ"ה בנו מ ס שראל" ני יש ברכו את ב "כה ת

than the first one” – which this posuk refers also (and mainly)

to the Third Beis Hamikdosh, as explained in the Zohar110.

And in continuation to this – also the instruction

from the beginning of the Parsha of Terumah (which we read during the Mincha of [this] Shabbos):

“and they shall make a Mikdosh for Me and I will dwell among them,”

beginning with the individual Mikdosh within each and every Jew

(“it does not say 'In it' rather 'in them,' within each and every one111” ),

within one’s heart, and in one’s house and in one's room,

that it becomes a house of Torah, Prayer, and Acts of Kindness,

including and especially through taking part

in the building and broadening of Shuls and study-halls

in a manner of “and they shall take a donation for Me...

gold, silver and copper112” (all the 13 (15)113 items enumerated in the posuk),

which through this we hasten and bring about

immediately the building of the Third Beis Hamikdosh in its most literal sense.

And there is a special empowerment for all the above – in these days:

In addition to the unique advantage of the month of Shvat,

the 11th month114, we are now coming

from the 25th [KoH] of the month115, which alludes to

“KoH [so] shall they bless the Jewish people116”

c סעיף י"א d


ת כהנים, רכ – בראל באהבה" "לברך את עמו ישוקא, דרך-זה ועל-דת כהנים נוגע לברכ בראל ש ל-אחד-ואחד מי ברך כ מ ש

היו לי ממלכת כהנים"( ם ת )"ואת

ל יום התחלת כ בת התורה( רכ )לאחרי ב

ריכה להאמר צ שראל, ל אהבת יש מתוך רגש ש

כך ם ב ש ג דג וכמך לזה המש ב שה( פל )ועוד קדם הת

ראל ש ל-אחד-ואחד מי אומר כל עלי "הריני מקבה מצות עש

מוך" ל ואהבת לרעך כ שדור ס קן ב ינו הז תב רב כ מו-ש )כ

וה לכל נפש(. השר ועוד ועקת כהנים רכ ב – ש

רכות ל הב כוללת כלימות תכלית הש בברכה עלה ד )הן המה(, תפל עלה ד והן המרית רכה הכי עק ובפרט הבלימה ית והש ה האמת אל ת הג רכ – בש. ד ממ כף ומי ת

ולאחרי-זה ת( ב חדש )ערב ש יום כ"ו בם הוי’ ש א ד ימטרי – הג"ל סעיף-ג(, נ )כשור עם קיום מצות ק שראל" ני יש ברכו את ב "כה ת על-ידי הכהניםש קד בית המ ב

בשם המפורש לות(, זמן הג ן ב אין-כ )מה-שוההכנה לזה על-ידי עבודתם

– the Priestly Blessing, “to117 bless His Nation the Jewish People with love”

specifically118, and likewise

regarding the Priestly Blessing which each and every Jew blesses

(“and you [every single Jew] shall be for Me a Kingdom of Kohanim119”)

at the beginning of every day [in the morning brochos] (following the blessing of the Torah)

which must be said with a feeling of 'love of our fellow Jew,'

as emphasized also in the fact that in continuation to this

(and even before the [Morning] Prayer) each and every Jew says

“I hereby accept upon myself the positive commandment

to love your fellow as yourself120” (as the Alter Rebbe writes in the prayer book121

that is suited for every person122). Furthermore and mainly

– that the Priestly Blessing includes all the blessings

in the most complete way(it has the virtue of a blessing

as well as the virtue of a prayer123) and especially the most essential blessing

– the blessing of the True and Complete Geula literally immediately.

And following this, the 26th day of the month (Erev Shabbos)

– the gimatria (numerical value) of the Name Have'yeh (as mentioned in se'if gimmel),

which is connected to the fulfillment of the Mitzvah “So shall you bless the Jewish People,”

through the Kohanim in the Beis Hamikdosh

with the Tetragrammaton (as opposed to in the time of golus124),

and the preparation for this is through the service


ראל ני יש ל ב ש)"ממלכת כהנים"( י תמיד" יתי הוי' לנגד ו "ש אפן ד ב

לות, זמן הג ם ב געל-ידי-זה שממהרים ומזרזים ופועליםכל העולם ם הוי’ ב לוי ש ג

)לאחרי ועל-ידי ת כהנים ברכ התגלותו בש(, קד בית המ ב שך אני נקרא". ב כ אני נכת ם ש ש "כ

ולאחרי-זהחדש יום ז"ך ב

ת-קדש( ב )יום השמן זית זך גו' – "שמיד" להעלות נר ת

"מנורת זהב טהור גו' בה אחת", מקשרומז על שבעת הסוגים ל ש אחדותם ש

ראל מות-יש נש דלו מש נ שנורה. בעת קני המ לש

ולאחרי-זהחדש יום כ"ח ב

)יום ראשון( – תוספת "כח", כל ענינים אלו. תקף וחזק ב

ולאחרי-זה ערב ראש-חדש, הוא הכנה לראש-חדש שבנה חדוש הל – ש

ראש-חדש, )בר לאחרי ההעלם וההסתערב ראש-חדש( ב

ראל בני יש מורה על החדוש דמותה"( ש כ הם עתידים להתחד )"שלימה, ית והש ה האמת אל הג ב

ובפרט ראש-חדש ש

of The Jewish People (“A Kingdom of Kohanim”)

in a manner of “I place Hava'yeh before me always125” even during the time of golus,

which through this we hasten and bring about

the revelation of the Name Hava'yeh in the entire world (after and through

its revelation in the Priestly Blessing in the Beis Hamikdosh),

“just as I am written so am I called [My Name is pronounced]126.”

And following this the 27th [zach] of the month

(the holy day of Shabbos) – “zach [pure] olive oil...

to raise up a continuous lamp127” in “the pure gold Menorah...

made of one piece [of gold]128,” which alludes to

the unity of the seven types of Jewish Souls 129

who are compared to the seven branches of the Menorah130.

And following this the 28th (Chof-Ches) of the month

(Sunday) – an additional “koach” (Power)”

strength in all these matters.

And following this Erev Rosh Chodesh,

which is the preparation for Rosh Chodesh – and the renewal of the moon

(on Rosh Chodesh, after its concealment

on Erev Rosh Chodesh)alludes to the renewal of the Jewish People

(“Whom are destined to be renewed like it131” ) in the True and Complete Geula,

and especially since Rosh Chodesh


י ליש יום הש חל בי טוב, ל בו כ הכפ ש

ה, אל הג רי ד ומתחיל מהטוב הכי עקפול, ובפרט טוב כה, אל פל קשור עם ג כ שה יתירה ש ובהדגראש חדש אדר, בליה", בריא מז "ד

להיותו מחה", ך גו' לש ר נהפ "החדש אש

ת פורים, גאל מחה ד השה", ה לגאל אל ו"מסמך גסח", "פורים לפימי צאתך מארץ מצרים "כ

אראנו נפלאות" – "מסמך" דר, נוי הס ש ם ב ג

לימה ית והש ה האמת אל הג שת פורים. אל אה לפני ג ב

ולהוסיף, ה" ה לגאל אל סמך ג "מ אף ש שני קאי על אדר שמוך לניסן הסן אדר ראשון אין-כ )מה-ש

ת החדש(, ברכ אודותיו הכריזו ב שיש לומר,ם לאדר ך ג י ש שבט מוך לש הסי: – כ

נה ש שון המ מלין אדר הראשון "אין בני לאדר הש

ה גל א קריאת המ אלנות לאביונים", ומת

מע, משאר הענינים ש ב שה( אל כותו להג י ידן, ש )ובנדון-ד

וים הם, ש

occurs on the third day of the week when [the utterance of] "that it is good" was repeated132

[when Hashem created the world,] and beginning with the true 'good' of the geula,

and especially double good, which ‘double133’ is connected to the geula134,

and with extra emphasis regarding Rosh Chodesh Adar, “which has a healthy Mazel135,”

being that it is “the month that was transformed... to joy136,”

the joy of the geula of Purim, and “one geula is next to the other geula,”

[i.e.] “Purim [is next] to Pesach137,” [which Pesach is connected to the Geula because] “As

the days you left the land of Egypt I will show you wonders [in the ultimate Geula138]”

– “next to” can also be in changing the order,

[meaning] that the True and Complete Geula comes before the Geula of Purim.

And to add, that although “geula next to Geula”

refers to the Second Adar which is close to Nissan

(and not the first Adar which was announced and blessed [today]),

we may say, that this [Geula next to Geula] is also referring to the Adar

that is close to Shvat [i.e. the 1st Adar ] – for139 :

From the wording of the Mishna140, “there is no difference between the first Adar

and the second Adar besides for the reading of the Megillah

and giving presents to the poor,” we can infer,

that in other matters (and in our case, its relation to The Geula)

they are the same,

c סעיף י"ב d


ה, ויתירה מזקרא "אדר נ יון ש כה( )ויתירה מז

ראשון", הוא "ראשון" ר לומר ש ב מסת

יבות, מעלה וחש ם ב גאדר בעה ב נוגע לש ש ב דג מ כ

שור עם ק – שזירת המן, טול ג בחדש אדר . . פל פור ב "נ ש ולא היה יודע . .

אדר בעה ב ש ב )שה( נולד" )משאדר ראשון, ר ענינו ב עק – שרך-זה מצינו ועל-דאדר סתם ה ענינים ש כמ בקאי על אדר ראשון.

ונוסף לזה: אףת מברכים ב ש ב שי תורה הכריזו על-פ

ראל תורה היא"( )"מנהג יש"ראש חדש אדר ראשון ש

י", ליש יום הש בהרי,יח צדקנו בוא מש י ש כד, כף ומי ת

לפני ראש חדש, ים ש החדש אז יחזרו לקד ש

ה, י הראי על-פש מקום י כן ש יתנהדרין ס שיהיה עו ש נו ויקב יש

רק אדר אחד זה, ויהיה סמוך לניסן

כל זה, )ויש להאריך באן-מקומו(. ואין-כ

ויהי-רצוןר והוא העק

and furthermore, since it is called "Adar

(and more so) the first Adar”

it makes sense to say that it is “first” also in virtue and importance,

as emphasized regarding the 7th of Adar – which is connected to

the nullification of the decree of Haman, that “the lot fell out on the month of Adar...

and he did not know... (that) on the 7th of Adar

(Moshe was born141)” – which is mainly [celebrated] in the First Adar142,

and likewise we find regarding many matters that [the mention of] “Adar” without specifying which one,

refers to the First Adar143.

In addition to this: although

on [this] Shabbos upon when we blessed [the month] they announced as per the instruction of the Torah

(“A Jewish Custom is Torah144” ) that “Rosh Chodesh of the first Adar

is on Tuesday,” But indeed,

when Moshiach will come immediately,

before Rosh Chodesh, when we will once again sanctify the months based on

seeing [the moon145], it is possible

that the Sanhedrin might change this and decide

that there will only be one Adar146, and it will be next to Nissan147

(and one should elaborate upon this, however this is not the place).

And may it be the Will [of Hashem] and this is the main thing

c סעיף י"ג d


לימה ית והש ה האמת אל הג – שיח צדקנו על-ידי משש פעל ממ בוא ב תש, ד ממ כף ומי ת

אי ובודין אין צרך להמת ש

עד חדש ניסן, וגם לא עד חדש אדר מוך לניסן, הס וגם לא עד חדש אדרבט, מוך לש הסיח צדקנו ש מ יון ש כת מברכים ב ש א ב ב חדש אדר ראשון,בט, ל חדש ש סיומו ש בבט, ז"ך שת לאחר חצות, ב יום הש ובפרט ב

נחה זמן המ בית, ליש וסעודה שית ליש ה הש אל שור עם ג ק שי. ליש ש הש קד ובית המ

ש, פעל ממ היה לנו ב ן ת כש, ד ממ ותכף ומיד" "מי ב ים ש רוש ל הפ עם כיבות י-ת ם הראש ]כולל גכללות הדורות ד

ה משם-טוב( על-ש ראל )הב ישיחא([, א מש דוד )מלכש", "ממ ב ים ש רוש וכל הפש ד ממ ולכל לראש מיכפשוטו,ש. ש ממ ש ממ ממ

– that the True and Complete Geula through Moshiach

comes in literal actuality, literally immediately,

And most certainly that there is no need to wait

until the month of Nissan,and even not until the month of Adar

that is close to Nissan, and even not until the month of Adar

that is close to Shevat,since Moshiach

comes on Shabbos upon which we bless the month of the Adar Aleph,

at the end of the month of Shevat, the 27th of Shevat,

and especially on Shabbos afternoon, in the time of the Minchah prayer

and the third Shabbos meal, which is connected to the third Geula

and the Third Beis Hamikdosh.

And so may it be for us, in literal actuality, literally immediately,

with all the explanations of “MiYad (“immediately”)” [also including the acronym of the generations in general

– Moshe, Yisroel (The Baal Shem Tov)

and Dovid ([the ancestor of] King Moshiach)148] and all the explanations of “Mamash (“literally”),”

and first and foremost Miyad Mamash in the most literal sense, Mamash Mamash Mamash.


Notes

*) Also including the talks of the Wednesday night and Thursday afternoon of Parshas Mishpotim, the 25th of Shevat, as well as Sunday of Parshas Terumah, the 28th of Shevat.

**) Note that Rosh Chodesh Adar I, occurs on the 3rd (Gimmel) and 4th (Dalet) day of the week – [combined together makes the word] Gad (Mazal).

1) See Kesser Shem Tov, Supplements, Sect. 119 ff. ref. a.l.

2) And as a result these countries attain fame and greatness – “as known that every nation and kingdom that the Jewish people are exiled to become exceedingly exalted... greater than all the [other] nations and continuously ascend in greatness during the time that the Jewish people are under [their rule]” (Toras Chaim Lech Lecha, 92a. And see Mechilta Beshalach 14:5).

3) Which is related to the day of Shabbos, as the words of our sages (Avodah Zarah, end 3a) “one who toils on Erev Shabbos shall eat on Shabbos.” And see infra note 23.

4) Pesachim, end 106a.

5) As emphasized also in the [fact that] the “song of the day” [of Wed.] ends off with, “the short Lechu Neraninah” (“Hayom Yom,” 23rd of Kislev. E.p.).

6) Gittin 10b. ref. a.l.

7) Since all matters begin from them [first being found] in the Torah, as the words of our Sages (Zohar vol. 2, beg. 161b) “Hashem looks into the Torah and creates the world, people study

Torah and make the world endure ,” and especially the portion of the Torah that is related to this time in particular – the weekly Torah Portion.

8) As the Teaching of the Alter Rebbe that we must “live with the times,” meaning, [we must] live with the content of the time [explained] in the Torah, in the weekly Torah Portion (“Hayom Yom,” the 2nd of Cheshvan. E.p.).

9) Tanya, beg. ch. 37.

10) Terminology of our Sages – in the Mishnah, end of the 1st ch. of Berachos.

11) Yeshayah 2, 4. Michah 4, 3.

12) Commentary of the Radak a.l.

13) Yeshayah ibid, 2-3. Michah ibid, 1-2.

14) Iyov 28, 5.

15) And not only “bread” which is necessary for the existence of human kind, rather also pleasurable foods, like fruits of the tree – as emphasized in the continuation of the verse “and their spears into pruning hooks,” “tools used to prune vines and other trees” (Comm. of the Radak). And note from the relation to the “Rosh Hashanah for Trees” which we are now coming from – in which there is emphasis on the addition of (pleasurable things) “vine, fig, pomegranate... olive oil and [date] honey” to (the necessities of) “wheat and barley.”

16) Shir Hashirim 2, 8 and in Shir Hashirim Rabbah a.l.


17) A common expression – based on Mishlei 21, 1. See also Likkutei Sichos vol. 13, pg. 285, note 1, and in [the note] on the margin. Ref. a.l.

18) Megillah 29a. And see at length – “Kuntres B’inyan Mikdash Me’eat Zeh..."

19) Holy Letter of the Baal Shem Tov – [appearing in] Kesser Shem Tov, at the beginning.

20) See Igros Kodesh of the Rebbe Rayatz, vol. 2, pg. 492 ff. ref. a.l.

21) As the ruling of the Rambam (Laws of Kings, 8:10) that “Moses gave over the Command of Hashem to prevail upon all of mankind to accept the Commandments that the descendants of Noach were commanded to do.”

22) Tzefanyah 3, 9. And see Rambam ibid, end ch. 11.

23) And their conference is continuing (with advanced vigor and greater strength) on this very Shabbos day.

24) Although the simple reason for this is because the set place where the representatives of the countries of the world meet was established to be in a place that is not the capital of a specific country, nevertheless the true reason of setting this place to be specifically in this city, is, because it is the capital city of “the Rabbis, the kings” (see Gittin, end 62a and more), [namely,] my revered father-in-law the Rebbe leader of our generation (see infra note 26).

25) See “Kuntres B’inyan Mikdash Me’eat Zeh Beis Rabeinu Shebibavel" [where the fact] that the leader of the generation is the Moshiach of the generation [is explained at great length].

And this has extra emphasis regarding my revered father-in-law the Rebbe leader of our generation – as alluded to in his 2 names: “Yosef” – named so for “[in the Future,] Hashem will once again [L’hosif – an idiom of Yosef] stretch forth His arm… and gather the dispersed Jewish people...”(Yeshayah 11, 11-12), and “Yitzchak” – named so [since Yitzchak’s birth brought about laughter (Yitzchak – an idiom of Tzchok, meaning ‘laughter’) which the ultimate perfection of laughter and joy will be in the Redemption] “then our mouths will be filled with laughter” (Tehillim 126, 2. And see Berachos 31a).

26) Note that the U.N., the organization for unity and peace among the nations, was established in the lower hemisphere close after the leader of our generation came to the lower hemisphere (beginning with the resolution that [the nations] accepted [to form the U.N.] in middle of the war, around the year 5702, and mainly at the end of the war, around the year 5705), and its place was set in the city of the leader of our generation, including the building of its official building (around the year 5711) – which this emphasizes the fact that the unity and peace among the nations is an outcome of the accomplishments of the leader of our generation in refining the world (through spreading Torah, Judaism, righteousness and justice throughout the world), and the more the world is refined through the leader of the generation, the organization for unity and peace among the nations becomes more and more established, including the ultimate perfection of refining the world with the fulfillment of the prophecy “and they will beat their swords into ploughshares” the essence of this organization.*


_____________

*) To the extent that this verse is the motto of this organization and is engraved on the wall of the building (and see infra note 55).

27) In addition to the fact that the sixth millennium in general, is similar to Erev Shabbos (see Ramban and Bachy’e on Bereishis 2, 3).

28) Tamid, at the end.

29) Toras Cohanim Bechukosai, 26:6. And see Likkutei Sichos vol. 7, pg. 188 ff.

30) Mechilta Yisro, 20:8. And see Likkutei Sichos vol. 16, pg. 231 ff.

31) Zohar vol. 3, beg. 257b. Pardes Shaar 1, ch. 9. Tanya, Shaar Hayichud Veha’emunah beg. ch. 4. E.p.

32) Yeshayah 40, 5.

33) Ibid 11, 9.

34) Although during the six days of creation, first all the other creations were created and afterwards Adam was created – since, regarding the first time there is a special reason for the creation of man to be after all the other creations (although humankind is the main purpose of the creation [and seemingly should have been created first]) – “in order that he will come in for a feast, without delay,” “that he will find that everything is ready and eat from whatever he desires” (Sanhedrin 38a and in Rashi’s commentary), whereas regarding the renewal of the creation it can (and therefore must) be in the order of their importance, namely, that man precedes all the other creations.

35) And therefore Rosh Hashanah – [marking] “the beginning of Your

creation” of the entire creation – was set on the 1st of Tishrei, the day Adam was created (and not on the 25th of Elul upon which the world was created).

36) See the Talk of Shabbos Parhas Beshalach ch. 4 ff.

37) Rashi’s Comm. on Acharei 18, 4.

38) Eiruvin, end 100b.

39) Va’eschanon 4, 6.

40) And on the contrary: “one who brings court cases of Jews before non-Jews desecrates the Name of Hashem and extols the name of idols... this acclaims honor to their idols” (Rashi’s Comm. ibid).

41) Bereishis Rabbah at the beginning.

42) And based on this we can truly appreciate the words of the Rambam (in his ‘Eight Chapters’ (ch. 6)) that “things which are obvious to all humankind that they are bad... namely, that had they not been written [in the Torah] it would have [nevertheless] made sense for them to be prohibited... a moral person would have not want any of them” (and regarding these [bad] things one should not say “I would want it but what can I do since my Father in Heaven decreed upon me not to,” rather [one should say] “I don’t want it”) – for seemingly, what does “not wanting” from the perspective of human logic have to do with the conduct of Jewish people in accordance with [the instructions] of the Torah [i.e. a Jews perspective is a Torah perspective so what does it make a difference if from human logic it is out of question] – only [the answer is], since human logic negating [bad] is only because the Wisdom of Hashem, Torah, declares so, and this is


the reason why these things are out of question from the perspective of human intellect [hence human intellect in this case is merely mirroring the wisdom of Hashem]. And this still needs further analysis.

43) Tanchuma Va’erah, 15. Shemos Rabbah 12:3. And more.

44) Rambam, Laws of Kings, beg. ch. 9.

45) This version (“and is not among their scholars”) is the common version [of the words of the Rambam], and there are other versions which say “rather are among their scholars” (see Likkutei Sichos vol. 20, pg. 141. Ref. a.l.).

46) Ibid, end ch. 8.

47) Ibid, end ch. 12.

48) See Bereishis Rabbah 3:2. Ref. a.l. Likkutei Sichos vol. 1, end pg. 149 ff. [At the giving of the Torah (Sinai) the revealed aspects of the Torah (the laws) were not given in a open manner (we only heard the Ten Commandments and the rest (which were also given to Moshe then) were only alluded to in the Ten Commandments and were discussed only later on) whereas the deeper aspects of the Torah – Knowledge of G-dliness, was openly revealed (they all saw G-dliness).]

49) 24, 10-11.

50) Tikkunei Zohar, at the end of Tikkun 6. And see Likkutei Sichos, vol. 24, pg. 136, note 35. Ref. a.l.

51) Whereas the letters of the Holy Tongue, which are called “stones” that are made by Hashem (Torah Ohr on our Parshah, 77c ff.).

52) And even not the language of Yiddish (“Zchargun”) which is the intermediary between the Holy Tongue and the languages of the nation of the world, similar to Aramaic (see Likkutei Sichos vol. 21, pg. 446 ff. ref. a.l.).

53) To [speak] the Holy Tongue (Comm. on the verse). And see Ohr Hatorah (book 7) on the end of our Parshah (at the end of the explanation of [the concept of] bricks): “and we may say that this is [the meaning] of what is written ‘then I will transform the nations to have a clear tongue’ that they will all be [on the level of] the Holy Tongue [complete Holiness] and they will not need the level of ‘bricks’[refining of negativity]... in the Time to Come everything will be [on the level of] the Holy Tongue which are ‘stones’ – a Heavenly creation.”

54) In addition to the fact, that also the intellectual obligation is because of the Wisdom of Hashem, as explained above in ch. 5.

55) As alluded to also in the fact that this resolution was accepted and announced in the building upon which is engraved the verse “and they will beat their swords into ploughshares” on the wall openly seen in the street – which this emphasizes that this resolution and announcement (which is the goal and purpose of the establishment of this location) is founded on a verse in the Torah, “From Sinai.”

56) Rambam, Laws of Kings, end ch. 11.

57) For, “although they do not know of this, still their Ministering Angel knows of this” (Megillah, 3a) [and causes them to decide so].


58) As alluded to also in it [Shabbos] occurring on the זך ZaCh (27th) of the month – idiom of “ZaCh [זך pure] olive oil, crushed for a luminary,” emphasizing the concept of light and revelation (and see infra ch. 11).

59) In addition to it beginning to be read on Thursday – prior to the event on Erev Shabbos, and on Monday – prior to the event on Tuesday night.

60) That follows the Parshah of Beshalach which its culmination is “a war for Hashem with Amalek from generation to generation,” “for three generations [eras] from the ‘generation’ [era] of this world [i.e. the pre-messianic era], to the ‘generation’ [era] of Moshiach, including the ‘generation’ [era] of the Time to Come [i.e. the era of the resurrection of all those that past away]” (Targum Yonasan Ben Uziel).

61) Which the main part of it is the Altar – “a house for Hashem prepared to sacrifice in it sacrifices” (Rambam beg. of laws of the Holy Temple). And note from the relation to “Benyamin a snatching wolf” (related to Shabbos which “snatches from before it and from after it”) – since the Holy Temple (and the Altar) is in the portion of land [belonging to the tribe of Benyomin,] ‘the snatcher’ (Zevachim, 53b ff.), and the Altar (the main part of the Holy Temple) which ‘snatches’ the sacrifices is compared to a ‘snatching wolf ’ (Bereishis Rabbah 99:3), since it ‘snatches’ physical things to elevate them to Holiness.

62) Rashi’s Comm. at the beg. of our Parshah. Yerushalmi Makkos, 2:6. Mechilta, end of Parshas Yisro (and in some editions – at the beg. of our Parshah). Our Parshah 21, 14.

63) Yeshayah, 1, 26.

64) After [the fulfillment of what is written] that “they [the Jewish Supreme Court] are destined to return to Tiberius first and from there they will relocate to the Holy Temple” (Rambam, Laws of Sanhedrin 14:12).

65) 23, 20 and in Rashi’s Comm.

66) 25, 8.

67) See Rambam beg. of Hilchos Beis Habechirah.

68) Beshalach 15, 17 and in Rashi’s Comm. Zohar vol. 3, 221a.

69) As the exposition of the Sages of the verse “and the Torah and the Mitzvah” at the end of the Parshah of Mishpotim (Berachos 5a. Introduction of the Rambam to his Code of Jewish Law).

70) Bava Kamma, end 102a.

71) Intro. of the Rambam to his Comm. on the Mishnah (s.v. V’hachelek Hashishi).

72) Vol. 3, 198a.

73) Our Parshah, 22, 8. – And note, that this verse is the song of the snatching wolf (Perek Shirah, ch. 5), which alludes to the song [upon rejoicing] the nullifying and transforming of the undesirable matters through the ‘snatching wolf ’ of Holiness.

74) In Nitzutzei Oros a.l.: “this is difficult to understand since the laws of [returning] lost objects is in Bava Metzia, ch. 2, Aspaklareya Me’irah.”* And in the notes of my revered father and teacher (Likkutei Levi Yitzchok, on Zohar III, pg. 401): “the [Zohar] explains [that] “Kol (all) lost objects” refers to [Bava Basra, which discusses the laws of] partners, since Kol refers to [Hashem’s Sefirah of] Yesod


which is called Kol [since it contains in it all the previous Sefiros] – symbolized by a male [who ‘gives’ all the Sefiros to], Malchus [the ‘recipient’] symbolized by a female – the lost object, since a woman is called ‘a lost object’ as written in the Talmud in the beg. of Kiddushin [a man must look for a wife (his lost half)], and “all lost objects” is the unison of the ‘male and the female,’ who are refered to as partners, since the uniting of man and woman is called a partnership, as the words [of our Sages], ‘there are three partners in [the making of a] person, his father, mother...’, and this is also [the meaning of] what the Zohar said before this, ‘the third regarding partners and the 'Raza' (secret) of the lost object,’ 'Raza' refers to Yesod, as it says in Me’orei Ohr s.v. Raz, analyze what is written there, ‘the lost object’ [refers to] Malchus” – see there at length, and he concludes: “and now the question of Aspaklareya Me’irah in Nitzutzei Oros is answered.” [In Kabbalah and Chassidus it is explained that every entity in this physical world corresponds to a similar aspect Above. In our case male and female correspond to the concepts of ‘giver’ and ‘recipient.’]

_____________

*) And in Nitzutzei Zohar a.l.: the Gra in his explanation of Tikkunei Zohar, 10, (end 147a) writes that the wording should be corrected to state “...the second regarding a Talis (Prayer Shawl) that is found and the secret of the lost object, the third regarding partners... 'regarding clothing, regarding all lost objects...' refers to Baba Metzia,” and he concludes that the “third 'Baba' [Baba Basra],” “partners,” is alluded to in the conclusion of the verse “the words of both of them should come before the court.” It is however quite unlikely that such an error occurred in the wording of

the Zohar [namely, an error which would necessitate] two corrections, changing the order [in the wording] of the Zohar (and a double change: both at the beginning of the passage as well as the at the end of the passage), and adding the conclusion of the verse which is not mentioned in our editions of the Zohar – because of this question (especially since this question can be answered based on the explanation of my revered father and teacher brought in this note).

75) Regarding the following – see also Likkutei Sichos vol. 26, pg. 150 ff.

76) The Egyptian exile, the exile following the destruction of the first Holy Temple and the exile following the destruction of the second Holy Temple.

77) Beg. 2b.

78) 175b – in the Mishnah.

79) Including and especially the supremacy of the revelation and dissemination of the inner aspects of the Torah in a comprehensible form, namely, the Chabad Chassidic teachings – as alluded to also in the end of the Parshah of Mishpaatim: “And they saw Hashem...”, as supra ch. 5.

80) In addition to the hastening of the Redemption through the Commandment of Tzedakah (Charity), as infra ch. 10.

81) Note that in the Tractate of Bava Basra (75b) it is explained that “Moshiach”* is called by the Name of Hashem, “for it is written (Yirmiyah 23, 6) ‘and this is the name that they will call him ‘Hashem our righteous one’” [Moshiach is so submitted to Hashem to the extent that his whole existence is a pipeline for Hashem to be revealed in


the world – see Likkutei Sichos vol. 2, pg. 444, the address of Yisro, 5752 and more].**

_____________

*) In addition to the phenomenon that “the righteous are called by the name of Hashem” (ibid).

**) Note from [what is written in] Zohar II, 38a: “Who is ‘the face of the Master, Hashem’? (As stated also in our Parshah, 23, 17) This is [refers to] Rabbi Shimon Bar Yochai” (and see the sources cited in Nitzutzei Zohar a.l.). And we may say that the innovation of Rabbi Shimon Bar Yochai over all other righteous ones [that specifically he is called ‘the face of the Master, Hashem’]is due to the fact that “in him shined... from the level of Light revealed to Moshiach” (Siddur (with Chassidic explanations), Shaar HaLag Be’omer, 307b).

82) End 74b ff.

83) Yeshayah 54, 12.

[83] [About 12 kilometers]

84) Zecharyah 14, 10.

85) Yeshayah 60, 8.

86) 122a.

87) And note that even after the division of the land among the Tribes, the entire Land of Israel belongs to the Jewish people as a whole – similar to “partners who want to make a partition...”, that even the making of a partition is in a manner of “partners.”

88) And likewise in the Parshah of Mishpotim (in the daily portion of the Holy Shabbos) regarding the boundaries of the Land – “I shall make your boundaries from the Red Sea until the

Philistinenian river and from the desert until the [Euphrates] river,” (23, 31, and in Rashi’s Comm.), as was promised to our forefather Avraham* by the Covenant [upon going] between the severed [animals] (Lech Lecha 15, 18-21).

__________

*) And note from [what is stated in] in Bava Basra 100a: “he traveled in it along its length and width thereby acquiring the place where he walked [one of the ways of acquiring possession of land is by walking along its boundaries]... as the verse says, ‘arise and travel in the land along its length and width, for I shall give it to you’... so that it will be easy for your descendents to conquer.”

89) Rashi’s Comm. on the beg. of our Parshah.

90) See Shemos Rabbah, beg. of our Parshah (30:1): “they need to come to court and they make peace.” And in Chidushei Radal a.l.: “possibly this means through making an agreement, as it says in Sanhedrin (6b) ‘What is a ‘peaceful judgment’? An agreement.’”

91) See Yoma 9b.

92) Shemos Rabbah ibid, 15.

93) Yeshayah 1, 27.

94) Also including the influence upon the nations of the world to be occupied in [giving] Tzedakah,* and especially after the decision of the countries’ leaders to conserve on money used for weaponry, thus it is easier to accomplish upon them to add in acts of Tzedakah, both for gentiles, as well as for Jews.


____________

*) Note from the discussion whether Children of Noach are obligated in giving Tzedakah (see Likkutei Sichos vol. 5, pg. 157 ff. ref. a.l.). Note also from the Talmudic discussion in Bava Basra (10b) regarding the explanation of the verse “and kindness for the nations is a Chatas,” which concludes with the explanation of Rabbi Yochanan Ben Zakai: “Just as a Chatas [sacrifice] atones for the Jewish people so too Tzedakah atones for the nations of the world.”

95) 22, 24.

96) Note from the connection to the daily portions of Rambam of this Erev Shabbos and the Shabbos day – Laws of Providing For the Poor. And note from the conclusion of the daily portion of Tanya of the holy day of Shabbos with “the Service of Tzedakah.”

97) Sukkah, 49b.

98) 8a ff.

99) 10a.

100) Yeshayah 56, 1.

101) And this receives greater appreciation – since the passage of the Zohar that the three Tractates are alluded to in the verse “'regarding all acts of negligence...” (as supra ch. 8), is based on the verse “guard justice and do Tzedokah .” And see Likkutei Levi Yitzchok on the Zohar, ibid (pg. 404) – where it is explained “the connection of all of this to the verse ‘guard justice and do Tzedokah .’”

102) See Shabbos, 150a.

103) To allude to the ascent [of all Jewish people] from exile to the

Redemption, in the words of our Sages (Vayikra Rabbah 32:5. ref. a.l.) “Reuven and Shimon* went out [of exile].”

*) Note from the concept of “specifically having this particular name” (Yoma 83b) – the name of the administrator of the free loan fund, may he live (The Publisher).

104) Mishlei 14, 28.

105) See Ta’anis, 8b. Shulchan Aruch Orach Chaim, end sect. 571.

106) Siddur Ha’Arizal a.l. And more.

107) End 3a.

108) Melachim I, 7, 9.

109) Chagai 2, 9.

110) Vol. 1, 28a.

111) See Alshich on the verse. Shelah 69a. And more.

112) 25, 2-3.

113) See Likkutei Sichos vol. 21, pg. 153, and the references cited there.

114) As well as the unique virtue of the year in general – [the year 5752, which the Hebrew letters for this number is the acronym of the Hebrew words meaning] ‘it will be the year of wonders in everything,’ “‘in everything,’ ‘from everything,’ ‘everything,’” as the explanation of our Sages in Bava Basra (end 16b ff.) [that these words are used] in reference to the forefathers since “Hashem gave them a taste of the World to Come [the Messianic Era – when we will have everything,] in ‘this world [the pre-messianic era].’”

115) And before it – the KoD (24th) day of the month (upon which there


was the onset of the declaration of the president of this country), which correlates to [the verse] “and I will place KodKod” (see supra ch. 8).

116) Naso 6, 23.

117) Wording of the Blessing recited prior to the Priestly Blessing of the Cohens (Sotah 39a).

118) See Shulchan Aruch of the Alter Rebbe, Orach Chaim 128:19 (based on Zohar vol. 3, 147b).

119) Yisro 19, 6.

120) Sha’ar Hakavonos at the beg. And see Likkutei Sichos vol. 25, pg. 374, ref. a.l.

121) And note, that it was (originally) printed in Rashi letters which are slightly similar to letters of the nations of the world and are lower than square [regular Hebrew] letters which are similar to Ashuri letters [the letters used for Torah Scrolls etc.], [this was done] to emphasize the connection [of this statement] also to those that are found on a low level that are not yet affiliated with Ashuri letters (similar to the translation [of Chassidic teachings] into languages of the nations of the world which is lower than the Holy Tongue). Nevertheless, in the recent years it was printed anew in square letters, as other Torah literature that we put effort to print them specifically in square letters, to make it easier for the readers and those that study them, so that it should be easily useable for them (see also Sefer Hasichos 5749 vol. 2, pg. 431).

122) And as explained in detail in Tanya Chapter “LeV (32)” that “even those that are far from the Torah of Hashem and His Service and they are therefore called

mere ‘creations’ (“love the creations”) one must draw them close with ‘thick ropes’ of love,” to the extent that even those “that it is a Mitzvah to hate them [due to their negative conduct], it is a Mitzvah to love them as well, and both are true, hating the negative in them and loving the concealed good in them....”

123) See s.v. Koh Sevarachu, 5626. Likkutei Sichos vol. 10, pg. 38. Ref. a.l.

124) Sotah, 38a.

125) Tehillim 16, 8. Rama Orach Chaim, at the beg.

126) Pesachim, 50a.

127) Beg. Parshas Tetzaveh.

128) Terumah 25, 31-36.

129) And more in general – “from its feet till its flowers [at the top]” (Ba’haloscho 8, 4), “‘its feet’ refers to the lower levels and ‘its flowers’ are the higher levels” (Likkutei Torah 33c).

130) Likkutei Torah ibid, 29c ff. e.p.

131) Wording of the blessing of Kiddush Levanah (Sanhedrin, 42a).

132) Rashi’s Comm. Bereishis 1, 7. (From Bereishis Rabbah 4:6).

133) Also including the ‘double’ of two days of Rosh Chodesh.

134) See Pirkei DeRebbi Eliezer ch. 48. Yalkut Shimoni beg. Parshas Lech Lecha. s.v. Lech Lecha, 5627. 5630. And more.

135) Ta’anis, beg. 29b.

136) Esther 9, 22.

137) Megillah, end 6b and in Rashi’s Comm.


138) Michah 7, 15.

139) Regarding the following – see also Likkutei Sichos vol. 26, pg. 367 ff., and the references cited there.

140) Megillah, ibid.

141) Ibid, 13b.

142) Magen Avraham, Orach Chaim, sect. 580, by-clause 8. And see Likkutei Sichos vol. 16, pg. 342. Ref. a.l.

143) See Tur Orach Chaim, sect. 428. Rama ibid sect. 427. Tur Shulchan Aruch Choshen Mishpat, 43:28.

144) Shulchan Aruch of the Alter Rebbe, Orach Chaim, end sect. 180. 494:16. And see Likkutei Sichos vol. 22, pg. 56. Ref. a.l.

145) And note, that there is the possibility of the ‘sanctifying of the months through the Sanhedrin based on seeing [the new moon]’ also prior to the coming of Moshiach [the Redemption] – according to the opinions that it is possible to make a Jewish Court in its full sense in the present time [before the Redemption] (see Likkutei Sichos vol. 9 pg. 105. References are cited there. And see also the address of Shabbos Parshas Bereishis 5745 (the 2nd Farbrengen)).

146) And we may say that this is alluded to also in the writing of the name of the month “'אדר א” (instead of “Rishon”), which also means “Adar Echad (Adar one),” similar to “Yom Echad (day one),” although it is followed by the second day etc. – alluding to the possibility that it will remain one Adar (if the Sanhedrin will decide to change it that it will not be a leap year).

147) Note, that according to the opinion of the Rambam (Hilchos

Kiddush Hachodesh 4:2) that “the Court calculates and finds out if Tekufas Nissan (the spring solstice) will come out on the 16th of Nissan or after it they make the year a leap year [by adding a month (the second Adar) before Nissan thereby Tekufas Nissan will be before the 16th of Nissan]... and they do not need any other reason [for making it into a leap year in addition to the Tekufah],” it is a certainty that this year will be a leap year so that Tekufas Nissan will not be after the 16th of Nissan,* whereas according to the opinion of the Rameh (Hasagas HaRameh a.l. And see Kesef Mishnah, ibid, Law 16) that they do not make it into a leap year due to the Tekufah alone, rather only if there are 2 reasons.

_____________

*) For, since the Tekufah this year [taking into account that it is a leap year] is on the 4th of Nissan (as appears on the calendar) – according to the opinion of Shmuel, and according to the opinion of Rebbi Ada – according to whose opinion we follow regarding making leap years – close to two weeks beforehand, hence, if they do not make it a leap year the Tekufah will be after the 16th of Nissan [either on the 4th of Sivan or (approximately) the 20th of Nissan].

148) And more specifically regarding our generation – that the acronym of “MiYaD” alludes to the 3 time periods related to my revered father-in-law the Rebbe Leader of our generation (see the Talk of Va’eira 5752 ch. 10), and in the order from close to us [to further from us] – Moshiach (Menachem is his name), Yosef Yitzchak, Duber (the second name of the 5th Lubavitcher Rebbe).


Se’if Alef:

1. What makes lessons learned from major events unique?

2. What occurred on the Friday before this Sicha?

3. What occurred on the Wednesday before this Sicha?

4. Why does a declaration by the House of Representatives make a difference to us as Torah Jews?

5. In which details of the events do we need to look for a lesson?

6. Bonus: What causes a country to become great and important? (ha’ara 2)

Se’if Beis:

1. What is a fundamental part in the avoda of Yidden?

2. How will the nations of the world conduct themselves in the times of the Geula?

3. Who will cause this change? And how?

4. What does the decision to reduce the production of weapons show?

5. How did Melech Hamoshiach cause this decision without speaking to them?

Se’if Gimmel:

1. In which city did this event take place?

2. What else is in this city?

3. Who started rectifying America and bringing the revelation of Matan Torah to it?

4. How did America become the source for spreading Torah across the world?

5. How did the Nossi Hador affect the goyim?

Review Questions on Sichas Mishpotim 5752


6. What happened most recently, that shows we have reached the ultimate stage in rectifying the world?

7. What does the location of this meeting (in the city of the Nossi Hador) show?

8. How is Erev Shabbos connected to the Geula?

9. How is the 26th of the month connected to the Geula?

10. How is this time period connected to the Nossi Hador?

11. What happened on the 11th of Shvat?

12. What do 42 years resemble?

13. Bonus: Why is the U.N. not in Washington D.C.? (ha’ara 24)

14. Bonus: What happened to the U.N. the year the Rebbe accepted the Nesius? (ha’ara 26)

Se’if Daled:

1. How does Rashi explain the vov in the words "ואלה המשפטים"?

2. What does the word "לפניהם" teach us?

1. What type of Mitzvos are taught in Parshas Mishpotim?

2. What are the two examples of things we would learn by ourselves even if Torah didn’t instruct us about them?

3. Are these Mitzvos (“Mishpotim”) understood just by Yidden or also by goyim?

4. Why is it important to stress that these Mitzvos were also given from Sinai?

Se’if Hey:

1. What caused these Mitzvos to be understood logically?

2. Is it ok for a goy to follow the Sheva Mitzvos only because they make sense?

3. When will we fully be able to understand Torah? And will goyim also be a part of that?

4. Why is food considered one with the person?


5. How does Elokus become one with a person?

6. Why is translating Chassidus a preparation for the Geula?

7. Bonus: Which two languages are considered “in between” Loshon Hakodesh and all the other languages? (ha’ara 52)

8. Bonus: What language will everyone speak in Yemos Hamoshiach? (ha’ara 53)

Se’if Vov

1. Is it logical to be against war?

2. So why only now, after thousands of years, was there a resolution to end war and increase peace across the world?

3. What did the Frierdiker Rebbe paskin?

4. What did the Rabbonim paskin?

5. What is the connection between this week’s Parsha and the decision made?

6. Bonus: What’s written on the wall in the U.N. plaza where this decision was made? (ha’ara 55)

7. Bonus: How can goyim be affected by piskei dinim they’ve never seen? (ha’ara 57)

Se’if Zayin

1. How is the end of Parshas Yisro connected to the Geula?

2. How is the beginning of Parshas Teruma connected to the Geula?

3. What does Parshas Mishpotim (the Parsha in between them two) show?

4. Bonus: Which city will the Sanhedrin return to before coming to the Beis Hamikdash? (ha’ara 64)

Se’if Ches:

1. Which 3 mesechtos are considered 3 parts of the same mesechta?

2. What does each of these 3 talk about?

3. Which words in Torah is each one connected to?


4. What does Nezikin resemble? And accordingly why is it divided into 3?

5. Which mesechta is connected with the end of golus? How do you see this in its name? And how do you see this in both its beginning and end?

6. What are the specific events mentioned in it that are destined to happen in Yemos Hamoshiach?

7. Bonus: Who is called by Hashem’s name? (ha’ara 81)

Se’if Tes

1. What painful question is aroused after learning all the above?

2. Where should we really be right now?

3. Which instruction was not yet received?

Se’if Yud

1. What conclusion does the above question leave us with?

2. Which Mitzvos are emphasized in Parshas Mishpotim?

3. What does it say in Mesechta Bava Basra regarding tzedaka?

4. What is another name for Melave Malka?

5. How is the building of the Beis Hamikdosh hinted in the first Mishna of Bava Basra?

6. What spiritual avoda do we learn from Parshas Teruma?

7. What does participating in building and expanding Shuls cause?

Se’if Yud Alef

1. What is the connection between the 25th of the month and Ahavas Yisroel?

2. Which one of the morning brochos needs to be said with a feeling of Ahavas Yisroel?

3. What is the main brocho included in Birkas Kohanim?

4. What is the 26th of the month connected to? And what lesson can we learn from it in regard to bringing the Geula?


5. How is the 27th of the month connected to the Geula?

6. What does the 28th of the month do to all the above?

7. How are Erev Rosh Chodesh and Rosh Chodesh connected to the Geula?

8. How is Tuesday connected to the Geula?

9. How is the month of Adar connected to the Geula?

3. Bonus: Why was "הריני מקבל" originally printed in Rashi letters, and why was it recently changed to regular letters? (ha’ara 121)

Se’if Yud Beis

1. Why would it seem that Adar II is more connected to the Geula than the Adar I?

2. How do we see from the words of the Mishna that Adar I is just as connected to the Geula as Adar II (if not more)?

3. In which Adar is Moshe’s birthday more prominent?

4. How is it possible that there will only be one Adar this year?

5. Bonus: What’s the difference between writing 'אדר א versus אדר ראשון? And why?

Se’if Yud Gimmel

1. What’s the main thing?

2. Which part of Shabbos is (especially) connected with the Geula?

6. What do the letters of "מיד" stand for?

7. Bonus: Which letter of "מיד" refers to the Rebbe? And how? (ha’ara 148)


תודתנו נתונה

להרב אליהו יונה שיחי'בנימינסאהן

על עזרתו הרבה בתרגום השיחה

חומר נוסף באנגלית, ניתן למצוא באתר:www.livingmoshiach.com

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לע"נ

הרה"ח ר' משה נחום בן ר' מרדכי מענדל ע"הקדנר

נלב"ע אחש"פ כ"ב ניסן ה'תשע"א

וכתתו חרבותם

The beginning of the fulfilment of the prophecy “and they will beat their swords into plowshares”

יחי אדוננו מורנו ורבינו מלך המשיח לעולם ועד

Documents

םתוברח ותתכו - Chabadinfo.comchabadinfo.com/wp-content/uploads/2016/02/Mishpotim-52.pdfuzvu vygo avjkyv uvfrzv zu vh,v czni zv suet _ cdkk ahhfu,u vnhujs, kvdtukv vtnh,h,