The Ohr Hachaim

00:00 As we find ourself in the day after the of the Aderas HaChaim HaKodesh, we'll discuss various to the Aderas HaChaim as the Rebbe mentioned in the Sichas over the years. In one of the Sichas tes vav Tammuz, which is the day of the Hillulah of the Aderas HaChaim HaKodesh in taf shin lamed vav nineteen seventy-six, the Rebbe said the following, that chamishas beTammuz is the Hillulah and the yahrtzeit of the Aderas HaChaim, which to the Aderas HaChaim, it is usual, even in the ketavim, in the writings and also in the talks of the Rebbeim, that when they would mention Aderas HaChaim, they would immediately add the title HaKodesh, the sacred one, the holy one. In a Sicha, in taf shin mem vav Yud Beis Tammuz, which was a few days before tes vav Tammuz, the Rebbe mentioned that l'hoil to point out that it is customary in many circles by Yidden to mention the Shalom with the title Shalom HaKodesh, and Aderas HaChaim, Aderas HaChaim HaKodesh. to the Aderas HaChaim HaKodesh, the Rebbe mentions in a Sicha Yud че tav shin lamed tes nineteen seventy-nine that befrat, as we see in the Drushim and the Ma'amarim of the Tzemach Tzedek and the Biurim and the Deukim and explanations that some of them are based on the commentary of the Aderas HaChaim on Torah, on Chumash. And the Rebbe continues, in Yigleh there are also Svarim of the Aderas HaChaim, but it seems like the Svarim and Piske Dinim of the Yigleh were not so accepted

02:10 and circulated so much. Mashaleim, the Pirush of his Halachah on all the different sections of Torah were accepted. Which over there the Rebbe refers to in his Pirush that there are also of Halachas. And as we'll mention further in a upcoming installment to how he interprets the engine of the Geulah. the Rebbe says the Aderas HaChaim explains in great length how the Avoda needs to be davka a neshamah in a guf, a neshamah in a body. Despite the fact of the unique quality of the Avoda of Nodav and Avihu that they were in a state of a ratzu, a yearning, and the, the neshamah left their body. But this Avoda is not a shleimus Avoda, which to this Biur of the Aderas HaChaim and Avodas Bnei Yaron, the commentaries are trying to figure out what does the Aderas HaChaim mean with the various expressions, how he describes the sons of Aaron, Nodav, and Avihu. And the Tzemach Tzedek explains it based on a Ma'amar of the Alter Rebbe and the Mitteler Rebbe as it is Al Pi Chassidus. In a Sicha of the fifteenth of Tammuz taf shin lamed tes, the Rebbe also elaborated on the connection between the Aderas HaChaim HaKodesh and the Ba'al Shem Tov and their connection with Dovid Malchu Meshiach since one of them was Nefesh of Dovid and one was Ruach of Dovid. And the Rebbe continues, as it's mentioned in the Sipur Chassidim, and the Rebbe explains that he did not hear it from his father-in-law, from the previous

04:00 Rebbe. Therefore, I am not repeating it, but it seems like it comes from a reliable source, and it is a true story. On another occasion in taf shin mem zayin nineteen eighty-seven, Yud Beis Tammuz, the Rebbe mentioned that lo hoil misipur hayodua that reliable people told, and their story was accepted and published in Svarim of Chassidishe stories to the Aderas HaChaim that if he would have met the Ba'al Shem Tov, Bias Mashiach Tzidkeinu would have already taken place. In another Sicha, in Shabbos Bolok, Yud Zayin Tammuz, which was a Nittah, taf shin mem hei nineteen eighty-five, the Rebbe mentioned that since, as it is known, the connection between the Aderas HaChaim HaKodesh and the Ba'al Shem Tov, that they were Nefesh of Mashiach and Ruach of Mashiach, that if they would have met face to face, they would have brought him the Geulah. Therefore, their meeting was stopped because in those days it didn't come yet at the time for the upcoming redemption. And finally, in a Sicha of Yud че tav shin lamed tes nineteen seventy-nine, the Rebbe mentioning this story that Mashiach would have come immediately. From this, we understand the Yachas, the relationship of Chassidim to the Aderas HaChaim HaKodesh. The to an earlier installment in regards to the Aderas HaChaim HaKodesh, continuing with installment number two, discussing a few Sichas from the Rebbe where the Rebbe mentions the Aderas HaChaim HaKodesh. And one of them is Shabbos Parshah Schlach tav shin Yud nineteen fifty The Rebbe states that he heard from

06:10 the previous Rebbe that somebody once asked by the Rebbe Maharash. The Rebbe says, "in the of Shemiras HaBris," which means maintaining the covenant. And the Rebbe Maharash said that the has to be like it was by the Eileh Hachaim. The Eileh Hachaim once traveled with a caravan with a group of people in the desert, and when it came Shabbos he didn't wanna travel further. He wanted to wait till after Shabbos, and the, the group did not wanna wait for him, so he was left all alone. Suddenly an, a lion appeared for him, and the Eileh Hachaim showed him the Os HaBris, the sign of the Bris. And when he saw it, not only that he didn't do him anything, not only that he didn't hurt him, but he protected him from all chayis, from all the animals. After Shabbos, the Eileh Hachaim went onto the lion and rode on him until he caught up with the group that left before Shabbos. Which till here, the Rebbe says, is the story. The explanation is based on what our sages tell us. a chayis, a wild animal, evil animal does not rule in the person, is not able to hurt the person unless it seems to her that the person is like an animal himself. And therefore, when the lion saw the Os HaBris, which is the, uh, aveir that's connected with the covenant that Jews have with Hashem, which bris also is the word connection, attached, and the this expresses the the image of Hashem,

08:07 the true essence of a person. So therefore, the animal could have no control over him. he was only there to serve the Eileh Hachaim HaKodesh. In the summer 1960, the Rebbe visited Gan Yisroel a third time in Swan Lake, and likewise the Rebbe visited Camp Emunah, the camp for the girls. The Rebbe then spoke a sicha. It was the the of the Eileh Hachaim HaKodesh. And the Rebbe then said that it's the of the Eileh Hachaim HaKodesh, Rebbe Chaim Ben Atar, and this is connected exclusively to Jewish girls as it is known that the Eileh Hachaim had only daughters, and he would learn with his daughters every Friday night. And after Shabbos, he would record these in writing, the that he said for his daughters, and this was the foundation and the commentary of the Eileh Hachaim HaKodesh on The Torah. And from this we derive a lesson, the Rebbe continues, to each one of you, that you need to exert yourself and put in effort not only in being yourself in the appropriate manner, but also in the and influence that you have on others. to the earlier installment Eileh Hachaim HaKodesh. We continue now with installment number three, discussing one of his explanations on a passuk in the beginning of Parshas Tzav which speaks about the sacrifices and how the, uh, different sections of the sacrifice was brought on the Mizbeach and the fire went all night. So the Eileh Hachaim HaKodesh explains it as follows, and this is an English translation. And

10:25 this is based on a sicha of the Rebbe Parshas Tzav right before Pesach. The Rebbe spoke very, very strongly of the geulah, very unusual, uh, expressions, and mentioned the Eileh Hachaim HaKodesh on the Parshas Tzav which is before Pesach. On a moral ethical plane, we may consider this whole paragraph of the passuk in the beginning of Parshas Tzav, This is the Torah, the laws of the burnt offering and that burns all night on the altar, on the Mizbeach. That this whole paragraph is as an allusion to our present and final exile. The paragraph is designed to console us about the depressing conditions we find ourselves in. In as much as the soul of every Jew refuses to be comforted seeing our exile appears to be interminable, we are certainly in need of some comfort. At the time of this writing, the exile has already lasted far longer than our previous exiles combined. Egypt was four hundred years. Babylonia was 70 years. Whereas already sixteen hundred and seventy-two years have passed since the destruction of the temple. This is in the time of the Eileh Hachaim HaKodesh. How much longer do we have to wait for redemption? Besides, we do not only suffer from mere exile, but from persecution, seeing that every country which hosts Jews discriminates against them and treats them as inferior. Whenever revolutions do occur amongst the Gentile kingdoms, this does not bode the Jews any good. The Torah Hashem, who has foreseen all things, used this paragraph to inform Moshe, to urge

12:25 the Jews, and foremost amongst them the Torah scholars, notably the Kehanim, whose task is to instruct the people in morality and ethics, to inform people for all future times of the message contained here. And when the Torah continues, Al HaMizbeach, this is a reference to Golus and all that is connected with it. The afflictions of the Jewish people suffer in exile achieve for us what the sacrifices achieved on the altar, atonement for our sins. The Rebbe comments on this Pirush, this commentary of the Rachaim HaKodesh, and the Rebbe adds that the Rachaim HaKodesh lived in Africa where there were many persecutions and torture of Yidden from other nations. And then the Rebbe continues that this is what it says in the Pasuk based on the words of the Rachaim, Hi Oheilah Omekda Al HaMizbeach. It will be only Kol HaLaylah, only during the nighttime, the exile which is compared to night to darkness. But in the morning, it will be the morning of redemption. And the Rebbe then quotes from the Rachaim HaKodesh that the time is after the timetable of the 6,000 years, already into the 6,000 years and already past 500 years. And the Meilah, it is then that it will be already the beginning of the Geulah, the morning of the redemption. And surely the time already came that the Geulah should take place. And the Rebbe begins summing it up that this is also what he says, Velavashakeim Midivad, the Kehan, the one that's doing the service in the Beis HaMikdash

14:29 and doing the service on the Mizbeach. This also goes on Hashem, that the Eibishter dons, he closes himself with Midivad, with clothing, with a venge of those that tortured the Jewish nation. And after that, it will be Ofashat Ezbigadav, Velavashbegadim Acherim. He will then take off the garments which were to do judgment in those that did bad for the Jewish nation. But then he will come to do good things to take us out from exile and that we should only have good. And therefore, he is putting on a different set of clothing. And immediately, he will gather all Yidden from all over the world and bring them to Eretz Yisro, Yerushalayim, Beis HaMikdash.