מה ישתנה בשולחן ערוך כשיבוא המשיח?

00:00 In today's shiur, Be'ezrat Hashem, we'll discuss the sugya of mitzvot beteylis los and lovoy. What does that mean exactly? What kufa will it be? How is it possible a shinui in the ratzon Hashem? With specific examples of mitzvot that will change, including balachim atmeim, mitzvot tzdocha, tefila, and other mitzvot. The mokra of the sugya is in nidah dav sanach aleph om and beis. Chazal say mitzvot beteylis los and lovoy. Which means that, the simple meaning means that we won't be mekayam mitzvot in the time of the geulah. Many of the meforshim explain that this is talking about only in the second kufa of yemot hamashiach after techiyat hametim. But during the first kufa, everybody will still be mekayam the mitzvot of the Torah. This is brought down in toises, in nidah over there. The ritvah, the yayvetz and chidushim on mesachas rosh hashanah dav lamad om and aleph. The chido in pesach hinayim. And sotu paskins, Rebbechan Vasserman, Hashem yankem domov in keves shiurim chelek beis simin chov tes. He writes that this halacha, mitzvot beteylis los and lovoy, the statement will be davke after techiyat hametim. Yidul yemot hamashiach vada yinagu kol hamitzvot. This is also the achara of the Alter Rebbe in Tanyah in the Geras of Kedar simin chov vov. He writes, mashomra nazal, the mitzvot beteylim los and lovoy hainu b'techiyat hametim. Aval yemot hamashiach kedin techiyat hametim ein beteylim. What's the day? It's also pointed out in the yayvetz. Because we have in many mamarei chazal the fedish about kima

02:02 mitzvot and diprun ha'lochos that are going to be in yemot hamashiach. So it can't be the mitzvot beteylis at that time. A very fundamental question in the sugya is how is it possible for there to be a shinui in kima mitzvot when kima mitzvot are the ratzon of Hashem? The Rebbe explains in Sefer of Sichris nun beis chelek aleph page 31. Now what does a mitzvah mean? A mitzvah means it's a tzivui for the person. Now it's only possible the idea of a tzivui when a person is a matzias for himself. So then it's possible to talk about a commandment that Hashem commands the person. That the person should act according to the ratzon of HaKadosh Baruch Hu. In other words, a tzivui, the word tzivui means it demonstrates that there is a mitzaveh who is one entity and there's a mitzvah who is a separate entity. During the time of galus the Yidden are like a different matzias, like a separate matzias from Hashem. And therefore they need commandments, they need tzivuim. So we should know what is the ratzon of the Eibeshte. But in the tekufat techiyat hametim there won't be any more a separate matzias of a person versus Hashem. Yidden will be meuchal legamri with the Eibeshte. They'll become one matzias. At that time we'll be Yisro, the eyes of HaKadosh Baruch Hu kul echad mamash. So based on this idea, the piderish in the words of Chazal, the mitzvot beteylis los and lovoy is that there won't be any more

03:53 a geder of a tzivui to the person. Because the person won't be a matzias for himself. His whole matzias will be unified with HaKadosh Baruch Hu. So on a manat he'll be mekayam the ratzon of the Borei. In other words, for sure during the tekufat techiyat hametim all the Yidden will be mekayam mitzvot b'poia. But the reason for kiyam mitzvot won't be because it's a mitzvah, because it's a tzivui. There won't be a need to command the person. It will be a natural organic thing or the most organic thing for a person to do. Just like nowadays there's no need to command a person to eat or to drink or to be cautious from fire. Because that is the nature of the world. So too in the time of the techiya there won't be a need for a tzivui to the person. Because the matzias of the world will be a matzias of a world that's mekayam mitzvot. Aside for the general inyan of mitzvot beteylis los and lovoy, there's also, we find that there are going to be changes in mitzvot los and lovoy. To begin with, there are going to be general changes. So for example, there's the inyan of pitur gezeyris chachamim. We find that the Alter Rebbe writes several times in L'kudei Torah and Torah Sheshana, also in Parashat Matot, that most of the gezeyris and chumris that the chachamim mesaken started during the time of Bayis Sheni. During the time of Bayis Rishon, Bnei Yisroel were careful in a natural

05:37 way not to be oiver on divrei Torah. The yetzer hara was weaker. They didn't need an extra geder. Only in Bayis Sheni the chacham saw that it was more likely for a Yid to be nishon divrei Torah, chas v'shalom. So they were mesaken siyagim to prevent a Yid from being oiver on doy rayis. So according to that, logic dictates that in the, in the Moses Mashiach, when the Geulah happens, we'll also have that natural care to do, to make him the mitzvahs. And then the kindness of Chazal should be mispatel. And Rabbi Taka says in a maimer, "Yotzer shel shoshana." In the Sefer Maran, we look at the Chelek Alef, page tav-chof-ches. That during the תקופה of, of the Geulah, yispatlu kol ha'inanim d'gezeiros. In other places, it's mashal from the Rebbe that also lasu l'aveh are going to be gezeiros chachamim. Chalah pachers during the first תקופה. To reconcile this, there's a suggestion from Rav Rom Friedland in Kovetz Arisvim vanash seven seventy, Toshi nine Beis. Shavuot Parshas Lech Lecha. He's, he's mailech in this sugya. And he's metzayin to Sefer Likutim, Eilef Mitzvas D'rabonon. And Mitzvas D'rabonon lo yispatlu al lasu l'aveh. And over there, some of tzadik actually writes that the Mitzvas D'rabonon are going to be even higher than Mitzvas Aseh D'oraisa. So he suggests a possible resolution that when the Rebbe says, "Yispatlu kol ha'inanim d'gezeiros," refers to gezeiros D'rabonon, which are, you know, efen from the lo sa'aseh. But the, the takanos of the, of the chachamim in a

07:38 way of Mitz-Mitzvas Aseh, they'll stay, and they will actually be even greater than Mitzvas D'oraisa. In addition to changes in gezeiros D'rabonon, another major change is the age for chiyuv lasu l'aveh. There's a pasuk in, in Nevuas Yeshaya describing Moses Mashiach, "Ki nar ben me'ah shanah yomos." It's in Yeshaya, perek samech hei, pasuk chof. So we find different Rabotti Chazal, including Rashi in the pasuk, notes that in the days of Mashiach, the age of chiyuv of mitzvahs and for onshin will be at the age of one hundred years old. Unlike today that it is thirteen years old. This was actually-- There's a precedent for this before Matan Torah. Rashi's mevarer the reason why Noach had children when he was five hundred years old is that his children wouldn't reach one hundred by the time of the beginning of the Mabul. Because at that time, only at one hundred years old was a person considered eligible to be mekabel an oinos. Therefore, Noach, only when he was five hundred years old did he give birth to them so that his kids wouldn't be bnei onshin. So during the time of the Mashiach, this in will return that only at the age of one hundred will they, will, will people have a chiyuv in mitzvahs. Before we move on to discuss other shinuyim in halacha, lasu l'aveh, for example, Yisra-- Yisrei achilah. It's important to preface. The Navi Yermiyahu says in perek lamed alef, pasuk chof, "Hatsivi doch tziyunim." Set for yourself markers. In the Midrash Sifri,

09:43 in Devarim, perek, in perek gimmel, he explains the pasuk that, "Afa at pishen magla es, magla es hamina'aretz el chutz la'aretz." Even though I'm exiling you to chutz la'aretz, "Hehu m'tziyonim b'mitzvot." You should be marked by mitzvahs. "Sh'kshatem chozrim lo yihye lachem chadashim." When you return, they won't be new for you. "Kach amar lanam hakadosh baruch hu l'Yisrael. Banai, hehu m'tziyonim b'mitzvot sh'kshatem chozrim lo yihye lachem chadashim." In other words, the general avoda of Bnei Yisrael during the time of Galus is like chinuch. It's a, a preparation. It's a hachana towards the shleimus of Eretz Hashem during, during the time of the Geulah. The Torah and mitzvahs that were mekayam during the time of Galus is as if just like a tziyun, just like a siman for Torah and mitzvahs, for the true, true Torah and mitzvahs that were mekayam during the time of lasu l'aveh. That at that time, the, the Torah and mitzvahs will be done in, in the most optimal and the most sholemdik way. On the other hand, we know the Torah will never change, even time of the Geulah. Like the Rama says, "Ve'zeh haTorah lo tihiye mochlefes" in the ninth ikar from the shloshes esrei ikarei emunah. So the Rebbe's Mazbir in Sefer Sichos, taf shin alef, chelek beis, page five seventy-one, that any shinui in halacha that's going to happen during the time of the Geulah can only happen if the Beis Din Hagadol in Yerushalayim, they gather and they understand, they understand according to kol hal Torat

11:18 the reason for the change. So, for example, when they get to this, that halacha is going to be like Beis Shammai. The halacha will only change after roev of the chachamim, Beis Din Hagadol understand the halacha to be like Beis Shammai. So every change in Torah and mitzvahs, lasu l'aveh, has to go through the process of being filtered through the Beis Din Hagadol. They'll be done on each halacha. And when they understand there has to be a shinui al pi kol hal Torah, then they'll be, then they'll give a psak that the halacha should change. So in addition, when we learn the words of Chazal about the halachas changing lasu l'aveh, for example, we'll, we will be discussing soon That also, also the chazir leitai. So in addition to the excitement about these, these changes, person has to be, person has to be mishtadel to understand the reason how exactly it will be possible according to kol haTorah that these things will change. So we'll discuss it shortly. One example of a baal chai, which is asur to eat nowadays, according to the Yerushalmi is the levioson. But lasu lavoi, the levioson is going to be mutar. The Evesh will prepare it as a meal, a special meal for the tzaddikim, like we quoted earlier from the Gemara in Baba Basra tav ayin hei. Because the Evesh will be matir it baachilah. It's interesting to note that according to the Bavli in Chulin naf samud zayin amud beis, also nowadays levioson is mutar baachilah. The

12:56 shitah of the Yerushalmi levioson nowadays is, is tomei is in Masechet Shabbos at the end of perek tes. In Parashat Shemini, the Torah talks about the heimotz and chayot and birds and fish, which are asur baachilah. In this parashah, there's a special pasuk which talks about the isur achilat chazir. But in many places, it's brought down in the name of Chazal that lam hanikra shmo chazir she'asar haKadosh Baruch Hu la'chazir al yisrael. Or in other words, asat chazir leitai, that a chazir will be torah to eat. The, the mekorot for this statement are in Kol HaSichos chelek chaf tes, page one twenty-eight and arut fifty-eight. Over there, there's a long list of mekorot. And the Chaim HaKadosh explains a very geshmakeh diyak in the pasuk why it would be torah to asu lavoi. Pasuk says, "Ve'et ha'chazir ki ma'apris paraso hu ve'sho et hashesa paraso vehu geirah lo yigar, tamei hu lachem." So the Orayich Chaim HaKadosh, he's medayek in the word vehu, that vehu is mashma, not just vehu geirah lo yigar, that it doesn't chew its cud, but vehu is when it doesn't chew its cud. So he says, when the chazir is, doesn't chew its cud, it's not malei geirah, then it's asur. Lasu lavoi, it's, its physiology will change, and it will chew its cud, and then the chazir will be mutar. However, it bears noting that not everybody agrees to this Orayich Chaim HaKadosh, and they learn the peshat in this maamar Chazal shelo kepshuto. So for example, bein bachayin

14:42 va'yikro there in Parashat Shemini, the Ritvo in Kidushin naf samud alef, they learn that the maamar, this maamar Chazal is not referring to a chazir, it's referring to machot zedim. The cha-the chazir takah stay asur le'olam. The machot zedim will become torah, so to speak. There's also the Rav in his Shut chelek beis, siman tav tav chaf Ches. He explains this maamar Chazal sheYisrael ochlim ashmanam kilo hutra lahem basar chazir. That they'll be eating such deli-some such delicacies will be as if they were eating basar chazir. But for sure, the chazir atma is sure tomei, he says, because the mitzvot of Torah, they are nitzriyot. To explain the Talmud, then tekufat yishron of Yemot HaMashiach, there's going to be a great giler urey la'chi in the world. There's still going to be s-on some level, a matziyut of ra. She'ein ken tekufah, the second tekufah, the, there is going to be a complete bila mamet, bila mamet lanetzach. There'll be a complete bitul harah from the world. So in the first tekufah, there, there will still be baal chayim tamei, and only the chazir will become mutar ba'achilah. But in the second tekufah, when it says, "Ve'chato ha'toma avrim min ha'aretz," there won't be a matziyut of baal chayim tamei because their whole kium is from klipot. There won't be any more klipot, so there won't be any more baal chayim tamei. So at that point, all behemot tamei are going to become mutar ba'achilah. It bears noting there's a, there's actually machloket tana'im in

16:22 the Midrash Tehomim, Mizmor kuf mem vav, on the pasuk, "Hashem matir asurim." That according to the first shitah over there in the Midrash, the Eibesh will be matir all behemot asurot. According to the second sh-uh, according to the second shitah, the behemot asurot will disappear from the world legamre. Another change lasu lavoi will be the gavra of the mitzvah of tzedakah of gemillut hasadim. Parashat Behar, the Torah commands us on the mitzvah of gemillut hasadim. "V'chi yamok achichah amato yoda imoch, vechazakta bo eiger vesoyshav achah imoch." If there's a Yid that doesn't have money and he can't be mefarנס himself, then we have to help him out. So the question is, at Yemot HaMashiach that everybody's going to be an ashir muflag, how will it be possible to mekayem this mitzvah of tzed, of tzedakah of chessed? And all the mitzvot in the Torah are nitzchim. First of all, there are shitot that hold during the first tekufah of Yemot HaMashiach, there will be aniim. Like the shitah of Shemuel in Shabbos tav samuch gimel amud alef. He's deriving from the pasuk, "Ki lo yechtel evyon kerav aretz" refers to the first tekufah. And the Rambam writes a peirush in the Peirush HaShnayim in the hakdoma to perek, uh, to perek chelek. "V'yu biyamov," in the days of Mashiach, "Ashirim livyonim, kiboynim lechalashim keneged zulatom." But the question is, even according to these shitot, in the second tekufah of, of the geulah, then there's going to be a shef arav. There certainly won't be any

17:58 aniim. How will we be mekayem the mitzvah of tzedakah of gemillut hasadim? And the Rambam explains in his Klal HaMinim mitzvot that even when it's not possible to mekayem a mitzvah bepoyel- It doesn't mean that the mitzvah is batul. So, for example, the mitzvah of Mechias Amalek, it's a, it's, it's a mitzvah tmidi. Even after Amalek is totally eradicated from the world, we'll still have a chiyuv of Mechias Amalek, even if we can't do it. So, too, there, there will always be a chiyuv on a Yid to be concerned for the needs of an Ani, even if there's no need to do that chessed. But even with that in mind, it's difficult to say, to make the argument that Gemilas Chasadim won't be miskayem bepoel. Because Chazal say in the first perekh of, of, uh, Avos, "Hashlishos v'adam ma'amin al trei davarim haba olam bedavar gemilus chasadim." If Gemilas Chasadim is one of the amudim, one of the pillars that the world stands on, how is it possible to say that there's going to be an era when there won't be Gemilas Chasadim? How will the world stand without this pillar of Gemilas Chasadim? The Chasam Sofer in Toras Moshiach at the beginning of Parashat Bo, Chazal asked a similar question during the time of Galus, that there isn't Avodah Zekor Bonos. Avodah is also one of the pillars of the world. So how could the world stand without Avodah Zekor Bonos? So Chasam Sofer brings down, mm, according to the, according to Chazal, that

19:31 through learning the Halachas of Korbanos is, is nechshav as if he was makriv them bepoel. Like the Gemara says, "Melachah safka if yud omad alef." This limud of Korbanos is mechazek the world in place of Avodah Zekor Bonos until a time that we'll bring Korbanos bepoel. So according to this yesod, the Chasam Sofer is mazmir that also lavo learning the Halachas of tzedakah and Gemilas Chasadim is what will replace giving tzedakah bepoel and will mekayem the world. The Rebbe addresses this question in different places. In one of the places in Toras Menachem Tav Shin Mem Tes Chelek Dalet, page three twenty-one, three twenty-two, the Rebbe says that also lavo there are going to be differences between people in a ruchnistik way. Therefore, in, in ruchnius it will still be possible to mekayem the mitzvah of Gemilas Chasadim. We could teach Torah to somebody who doesn't know that part of Torah that we're learning. Another explanation that's brought down, Kuntress Ichas Chelek Chavad, page three seventeen and other places as well, that also begashmiyus it's possible that the Yidden will be mekayem the mitzvah of tzedakah and Gemilas Chasadim through lending money to other Yidden, even if they don't need it. They'll lend money to other Yidden partially to mekayem the mitzvah of chessed that the Olam Omed Alav. The Rebbe says further that it's, it's possible also lavo we'll be, be able to mekayem the mitzvah of tzedakah on Shabbos by giving money. Because as we noted earlier, that at, in time of the Geulah,

21:13 the gezeiros d'Rabanan are going to be batul. They're gonna be different yesodim, including the isur of til Tul muktze, moving money. The nekach hamemkar on Shabbos, which are d'Rabanan. This is brought down in Toras Menachem Tav Shin Mem Ches Chelek Dalet, page three seventy-seven. The Rebbe says over there that when Eliyahu Hanavi will come, he'll be mevarer the inyan. Other, other yesodim that Rebbe discusses is the gezeirah of eint onen b'Shabbos will be batul. Toras Menachem, Toras Menachem Tav Shin Nun Chelek Dalet, page eighty-six. And so, too, the gezeirah not to get married on Shabbos will be batul. Toras Menachem Tav Shin Mem Tes Chelek Dalet, page three twenty. On the other hand, it's clear that the yesodim melachos on Shabbos min haTorah will remain. Like it says in the Midrash, Midrash Tehillim at the end of Perek Ayin Gimel. It says, "Lo asot adam achilech lilkot teina b'Shabbos v'yitzeichas v'yomer et Shabbosi." That a person, that a person will be prevented from do-- from being ower an isur melacha b'Shabbos. Those which are min haTorah. The fig tree itself will scream out at that time because it'll be such a great gila ulekus in the world that even a domeh nitzacheh will feel the motzi-os of the eivesh there. And it is only Hashem Echad. To conclude the inyan with different shnayim in davening. There's a, a-- There's a famous machloket in the Gemara, Brachos tav chaf vav mem beis, about the gedar of tefila. Some chachamim say that the tefilos are k'neged the

22:56 avos. Yesh oimnim that tefilos are k'neged korbanos. Korbanos hatamidim. Now, even according to the first shita, that tefilos are k'neged tefilos haavos, nevertheless, the zmanei ha'tefilos are according to the zmanei ha'korbanos. And therefore, there has to be a, uh, intrinsic connection between the tefilos and korbanos. The Rama in Hilchos Tefilah, Perek Aleph Halocha Heh, writes that Ezra b's Dinai tiku that the amount of tefilos every day are the same amount of korbanos. "Shtei tefilos b'chol yom k'neged shnei tamidim. Chol yom sheyes korbon mussaf tiku bai tfila shelish sheyes k'neged korbon mussaf. U’chein eskinu sheya adam mispallel tfila achat b'laila." So the mechaber in the Ketz Hameshuah over there writes that the Rama passes like the shita holds that tefilos are k'neged the korbanos hatamidim. So according to this, when the Beis Hamikdash will be rebuilt and will-- the avodas korbanos will come back, question is, will there still be an obligation to daven three times a day? I mean, we have the korbanos. The Chida in, in Machazik Bracha, sin mem Ches, writes that the, the main takanah of tefila was in order to mekayem the mitzvah of tefila. Either mid'oraysa like the Rama says, or mitzvah d'Rabanan like the shita of the Ramban. Therefore, also in time of Bayis Sheni, when they were makriv the korbanos hatamidim, nevertheless, the chachamim were still m'sakain to daven the Shemoneh Esrei. And there's a raya from the Gemara in Sukkah daf gimel amud alef, that over there it describes that also when they were bringing the tamidim,

24:51 nevertheless, they still davened Shacharis, Mussaf, and Mincha. According to this, it comes out even according to the shita that says that tefilos are k'neged the tamid-- k'neged the tamidim, the yesod of the chiyuv tefila is, is intrinsically in order to mekayem the mitzvah of tefila, not just as a substitute, as a replacement for the korbanos. It's only that the time of the tefilos are k'neged the times of the korbanos. therefore, also Moshiach, when they bring the Korbanot-- when we'll bring the Korbanot, nevertheless, we'll still be mamshich to daven three Tefilahs every day. In the Midrash, Vaykira d'Rabba, Parashat Tzav, Perek tes zayin, says that, "Kol Tefilah is b'tei lo lasan lavo v'hiddur ein hu b'tei." During times of Mashiach, when there's going to be a tremendous shefa. So the Tefilah Shmoneh Esrei will not be needed anymore for bakashat shochar. So the davening will, will consist of Hiddur ve-shavach la-Hashem. Rav Budraham in Sefer Tefillot Shalchoel, soif sha'ar beis, he quotes the Radak as follows. He says, "Ratzon loimar," he's explaining the Midrash, "Ve'omar ki haTefillot b'tei lo sheleyitztrach hu li sh'ol tzorchei olam." Won't be necessary anymore. "Ki b'teva g'dola yu kal ha-- yu kal hayamim, ve'ein la'am ela shevach v'hiddur la'Hashem haYitbarach." The Tefilah will consist solely of praise to Aibishter. So too, the Ma'abit, Remuh by Yosef Mitrani in his Sefer Beis HaSochim, sha'ar Tefilah, Perek gimel. He writes very beautifully on the pasuk, "Vekamtsinu matzilenu mina goyim lehodeh la'Shem kodeshecha." So he says it's a corollary. It's, "Lehodeh la'Shem kodeshecha ki

26:39 bazman hanu b'galus hu sh'anu matzim shtivcha shel malgoim u'anu mespalim le'kel ha'shir shelenu mikol tzorech einu." During time of galus, what sort of Tefilahs we should be saved from the enemies. "Amu ki shekabod yatzarinu me'asenu mina goyim." Like the pasuk says, "Vekamtsenu matzilenu mina goyim." Then what follows? "Az lo yithiye haTefilah sheinu ela shvachim u'hodeh la'kel haYitbarach." Then it'll be lehodeh la'Shem kodeshecha. "V'lo tefilah u'techinah ki lo yeda lanu shum nezek v'tzar." So he's saying from the flip side. He's saying not just that we won't, that we won't need to ask for, for, for, uh, shefa, but also there won't be any of the opposite of, of shefa. There won't be any nezek v'tzar. "Elu nishabach venarit oysvim nodeh lishmo ke'mo she'malachim oysvim kshemakdishim alitzim es hakel ve'einam mespalim ki einam tzorich l'shum דבר. Kach nihiyu anachnu bazman ha'az at me'alav yamimu." In other words, it's clear that during Mo'et Mashiach there will be a chovet haTefilah, but the nusach haTefilah is going to be different because the bakashot is, the personal bakashot is, and the material bakashot is, they won't have a chelek in the nusach of the, a Tefilah. And the Ma'abit continues and gives examples of the, of the shinuyim. He says in the beracha of the kavanot shever gadol. We'll say, "Nodeh lakha al sheshavta sh'efteinu k'varishonu va'asiru es amenu yoga anachnu b'yoga." We'll thank Hashem for fulfilling this request during time of galus. So too, in the beracha bein yishronayim in the Semaḥ Dāvid, there'll be added wording, verbiage that

28:17 shows nodeh that Hashem was mekayem these bakashot that we requested until now. Nevertheless, it's clear that there-- that the, the ikar thing of Shemoneh Esrei, the inn of Tefilah will remain when Mashiach comes. The certain details will change. Legati, whether there's going to be davka Shemoneh Esrei berachot is discussed in other places and it's beyond the scope of this shiur. Al pi chassidis, the Semaḥ Tsadeq explains in Sefer Likutim, page taf reish ayin daled, that inn of Tefilah is birur nefesh behamas. Lasan lavo, nefesh behamas will be mispader, so there won't be a need for Tefilah. But the inn of Hiddur, that reaches to Hashem himself. And therefore, this inn of Tefilah/Hiddur won't be mispader lasan lavo. Another difference is lasan lavo, we'll say Shemoneh Esrei b'kol ram. Tefilah is like a, like a ladder. It's called sulam haTefilah. Just like in a ladder, there are different levels that through them a person is able to ascend and reach a high level. So too through Tefilah. In general, Tefilah is, is split into four shtavim, four levels. The fourth and highest level is called Tefilah s'amida. In this Tefilah, a person stands, and the standing shows them to complete his b'zatlos to Hashem, like a, like a eved who stands in front of his master. That's the reason why during zman hagolos, Shemoneh Esrei has to be, has to be said quietly. Quiet, that's, uh-- it's a sign. It alludes to the b'zatlos of a Yid to HaKadosh Baruch Hu. It's such tremendous b'zatlos until

30:10 a person doesn't even hear his own Tefilah. Now, the Rebbe Mekubal in Torat Shiram Shirim, during the massacre, Kial Kol Hakavod, he explains that that's what we do with zman hazeh. "V'lasan lavo, we'll say Shemoneh Esrei b'kol ram." That's because the Yidden will be in this alita, higher madriga, that on that level, davening out loud does not-- is not mafria to this b'zatlos to HaKadosh Baruch Hu, ad d'rabba. Davka davening in a loud voice will allow a person to go to even higher levels. During the time of, of the geulah, it's going to miskal the truth that the whole mitzius, including the person, was created through Hashem. There's nothing which is separate from Elokos. Therefore, like we started off in the beginning of this shiur, mitzius, so all the mitzius haborim, they are one thing mamash, and they're etememos. And a person will feel, a person will recognize and feel that him and the Aibishter are one matzias. That's the reason why Las Nova tefila will be bekol rom. Because then it will be revealed this shlav, this deeper shlav in avodas habito, that also the matzias of the person, the person has a matzias, and that matzias is one with the avode. So not only will the tefila bekol rom, tefila aloud, is not a stealer tebito. On the, on, on, on the contrary. Davening out loud will be, will demonstrate and be megale this tremendous bito. This inyan is elaborated on in Kodesh Yichas Chelek Lamed Heh, page one ninety-six. And we see

31:53 this idea that Motzeh Mashiach will da- will daven bekol rom. It says in the Zohar on the pasuk in Yirmiyahu perekh lamet alef pasuk yud daled, kol bri rom hanishma. The Zohar says, dohu al madase. That's also Nova. To finish off with the inyan of Baruch Shem, that now we say it belachash, like the Gemara in Pesachim lapin babal lamet alef says. It's explained in the Zohar that this tefila of Baruch Shem expresses the sod shel Hashem echad shmo echad. Nowadays, it has to be said quietly. This, it's a secret. Las Nova, it's going to become begola. It's going to be mesgale leinkol. Different explanations are given for this. Two of them are, first is brought in Ohalos Efraim Chelek Beis, maimer Rishon un zain, that the tefila of Baruch Shem, it expresses the kesher temidi between us and the Aibishter. L'olam va'ed. Nowadays, there were mushka in big, in gashmis, in t'nugei olam hazeh. We can't have this, this t'vekus with the Aibishter in a golui digah way. We c- we have to say that, we have to say this l'olam va'ed belachash. But Las Nova, we'll be able to say it bekol rom 'cause then the yetzer harah will be mespata. There won't be this distraction from the varom gashmiam. And the t'vekus and the Aibishter will be begola. In a s- in a similar vein, but in a, in a slightly different, uh, nuance, the Nebuch says in Turis Menachem Chelek Gid Gimel, page one fifty-four, that the reason we'll be able

33:29 to say Baruch Shem out loud during time of the geulah is connected with the id- with the idea of bito. At that time, we'll, during time of the geulah, we'll, we'll accept the Aibishter as malchus and the Aibishter as rad tzoin, and we'll kind of miss this in, in the absolute shleimus. So when we're on such a level, we'll have the koach to be megale this sod of Baruch Shem bekol rom.