Pesach Sheini: Everyone is Accepted להבין ענין פסח שני A New Kabbalah class Rabbi Yitzchok Minkowicz

Welcome to our class on Chassidus. This week, since we are celebrating Pesach Sheini, we are going to be learning a very special Chassidic discourse from the Rebbe. It's actually the only Chassidic discourse of the Rebbe on Pesach Sheini. The Rebbe actually said this Chassidic discourse in Tav Shin Lamed Ches, which is 42 years ago, and it was edited 11 years later in Tav Shin Mem Tes. So, that's 31 years ago. So, the classic Chassidic discourse, and the Rebbe begins the discourse by saying "L'havin Inyan Pesach Sheini." We have to understand the idea behind Pesach Sheini. So, the question is what does that mean? We have to understand the the Inyan, the idea behind Pesach Sheini. So, I just want to give an introduction and based on the Torah where it describes Pesach Sheini. So, first of all, we all know that when the Jewish people left Egypt, so it says clearly "V'chamushim Bnei Yisrael al matz'ei Mitzrayim" that only 1/5 or one opinion, even one out of 500 went out of Egypt. But, you see clearly when it came to going out of Egypt, not everybody left Egypt. That's point number one. Point number two, when it came to celebrate the Korban Pesach, so it says specifically that there were rules who could who can participate, who can't. If you were spiritually unpure, you could not participate in the Korban Pesach. So, what happened was as the Torah tells us in Parshas Bamidbar, the Jewish people that were impure came to Moshe Rabbeinu. They said, "Listen, we want to be partake in the Korban Pesach, and unfortunately we're impure and we cannot partake. Lamah nigara? Why should we be left out?" So, Moshe Rabbeinu says, "Fine, good request. I'll ask Hashem." Hashem comes back and Hashem says to Moshe Rabbeinu, he says that those that are impure, and that was the original request, but then Hashem adds, "Oi b'derech" or if they were on the road, means they physically could not be there. And then the verse says "V'rachoka." Now, if you give a look in the word "V'rachoka" on top of the hey, the last letter of "V'rachoka" there's a dot on top. The commentaries, for example, the Chizkuni says that "V'rachoka" because of that it's separate from the derech. It doesn't mean a person was on a far away road. The derech, that's one one issue. But, the second issue is "V'rachoka." He's far away, and he says specifically someone that's far away from Judaism. Someone that's far away, and he says either "Lachem o l'doroseichem" either then or happens after a long period of time people can become despondent and they can lose their connection with Hashem. "V'rachoka" they're they're disconnected. So, nevertheless, they are included as well in participating in the Korban Pesach Sheini. So, here you see there's a major difference between the first Pesach and the second Pesach. In the first Korban Pesach, the 14th of Nissan, not everyone's accepted. Not everyone can participate. But, when it comes to Pesach Sheini, everybody can participate. Whether the person is holy, not holy, pure, impure, a person behaves, doesn't behave, a person follows Hashem, a person sins, "V'rachoka" he's far away from Judaism. Everybody's accepted. So, Pesach Sheini says, as we know the famous Hayom Yom Yom, the Rebbe says "Hishkifni far fallen" there's nobody that's left out. Everybody's accepted. So, Pesach Sheini, everyone's accepted. A novel idea. So, the Rebbe says "L'havin Inyan Pesach Sheini." We have to understand, "Wow, what's this Pesach Sheini all about?" That everybody's accepted. It's a new policy in Judaism. Judaism always says, "No, if you're pure, you can bring a sacrifice. If you're not pure, you can't." And and everything else that comes with it. And here we say, "No, Pesach Sheini, everyone's accepted." Not necessarily a a way that we see in the Torah where Torah is full of rules and disciplines and and law and order. So, the Rebbe says "L'havin Inyan Pesach Sheini." We have to understand what's this whole idea of Pesach Sheini. The Rebbe sets out over here a beautiful, classical Chassidic insight into Pesach Sheini, which I think once we learn it, we'll have a whole new perspective in how we could literally accept every single person, how we can love everybody, how we can be unified with everybody. And when we love everyone and we unify with everyone, we'll see in the Sicha what the Rebbe says, this is what it's going to be like when Mashiach comes. We can literally experience what what's going to be like when Mashiach comes now if we are willing to learn this discourse, learn what it means what really Pesach Sheini is all about, follow the practical guide of the Rebbe points out in this Chassidic discourse how to have true love for everybody, we will merit to be living today with tasting a little bit of when Mashiach comes, and hopefully we'll all merit to the great revelation when we'll really be unified, not only spiritually but physically with all unfortunate people that passed away, whether it was a long time ago, recently, and all the pain that people are going through will be reunited in a beautiful way. So, obviously this is a very very powerful discourse, and the Rebbe begins and he says that in order to understand Pesach Sheini, we have to understand and three introductions the Rebbe gives based on a Chassidic discourse from the Tzemach Tzedek. And the Tzemach Tzedek says that there are three differences between the first and the second Pesach. So, I'm going to tell you an outline we're going to of of this chapter. We're going to and I'll give you an outline before each chapter and we'll go into each chapter in depth. So, the first thing the Rebbe says that there's a major difference between the first Pesach and the second Pesach where is in the first Pesach, think about the Jewish people. Where were they? They were in Egypt. They were in Mem Tes Sha'arei Tumah. They were all in a very very unholy place. They were disconnected from God. They were in a tremendous place of impurity. The only thing they had to do was they could do was Sur Me Ra. They were in such a bad place, they had to run away from evil. Spiritually, that avoidance is called the Scafya. In other words, we were involved in evil, we're involved in negativity. But, we obviously were not ready to totally throw it all away. In Scafya, we practice restraint. And then the Rebbe's going to the second idea the Rebbe's going to explain to us is that in Yetzias Mitzrayim, the the connection that we had with Hashem, we know in the Sefirot, even though it starts in the top, Chabad, the intellect and the emotions and then Malchus, but because we were coming anew, we don't can't start in the top. So, in Kabbalah it says we started from Malchus. We worked our way up from the bottom, from accepting God as a king, then we work to Yesod, a bonding relationship with Hashem, and then into the emotions and the intellect, that's happened later on when we see the Torah and so on and so forth. So, Yetzias Mitzrayim is our first connection to the first Sefirah of Malchus, and obviously our relationship with Hashem was one of Yiras Hashem. However, Pesach Sheini is the level of what? Of Asei Tov, because already now we want to do good. The proof is we came to Hashem and we came to Moshe and said "Lamah nigara?" We want to have a positive relationship with Hashem. Also, we you have the idea of His'hapcha where you're totally transformed, and we reached already the next Sefirah of Yesod, and then obviously we we reached the level of relationship with Ahavas Hashem. So, that's the first chapter we're going to go into it in depth. So, the Rebbe explains again the first the first the first difference between Pesach between the first Pesach and the second Pesach, and he said he's going to explain it by Avodas Adam. Meaning to say is that when we have a relationship with Hashem, one of the gifts of mysticism is that we have to work on ourselves. We have to transform ourselves. So, we know that there's two different Avodas. There's Avoda of Sur Me Ra, and there's Avoda of Asei Tov. There's Avoda of His'hapcha, and there's Avoda of His'habcha. So, in the month of Nissan, what was our Avoda? We had to work on Sur Me Ra. It's bad, go away. We're not holding where we have to start embracing good, even though that's great. But, the Avoda of Nissan is Sur Me Ra, going away from evil. The Avoda is His'hapcha, just practice restraint. Don't engage in something which is not appropriate. And then we have the Avoda of Chodesh Iyar, which is the month that Pesach Sheini is in. Avoda of Chodesh Iyar already is all about um doing good. And as we see, unique, the month of Iyar is the only month of the whole Jewish calendar that every single day there's a positive mitzvah. Every day we count the Omer. Every day we're going becoming closer to Hashem by refining our middos in a beautiful way, which that basically is called the Avoda of His'hapcha. So, that is again the first difference between the first and the second Pesach. The first on the Sur Me Ra is His'hapcha, and by Pesach Sheini is Asei Tov and His'habcha. The second difference. So, as you mentioned before, in the Sefirot, generally it's Kesser or Chochmah, Binah, Daas, the intellect down to the emotions down to Malchus, but because we're becoming a people, so we have to start from the bottom. So, the Avoda of the first Pesach, of Chodesh Nissan, is the Avoda of Malchus where we're accepting God as a king. And the second difference is that the month of Iyar already is Yesod. Yesod means we're bonding, we're creating a bonding relationship with Hashem. So, the dominant force in Yetzias Mitzrayim, Chodesh Nissan, is Malchus, and the dominant force in Chodesh Iyar is already we're building up to the level of Yesod. So, that's the second difference between the the first Pesach and the second Pesach. And then the Rebbe goes on to say there's a third there there is there is there is another difference. And which actually before we go into the third difference, the Rebbe says the first and the second differences are connected cuz the Rebbe says you find by the Avos by the by the by the shvatim that it says that they they all malum they were in the field they were obviously working on what and elevating holy sparks. So it says that by the regular shvatim the the 11 shvatim their avoida was what? bitul hayesh. They basically humbled their self. No, they still had a self. They weren't willing to give up self. Their self their yesh they were bottle which is the avoida of scafia which is connected to idea of what of malchus. However, we know Yosef was Yosef atzadik and Yosef atzadik is the middle of yesoid and Yosef was already bitul hamitzios which is his habcha. So you see there's a connection between scafia and malchus and is habcha and yesoid what we see by the shvatim and Yosef atzadik. The third difference the Rebbe says is that Pesach is the idea of dilug. What's the idea of dilug? Where you basically leaping over. What happened what happened by Pesach? Hashem jumped over. Mean to mean to say is that in the first Pesach when there was a dilug when there was jumping over, what was that? That was the idea of sfiras malchus as we said before. Which which is sur mera and which which which which mida is that? That is the mida of yira. So basically the another difference between the first Pesach by the first Pesach it was dilug that got us into the level of yiras Hashem and then the second Pesach which basically is a sfira of yesoid which is a connection and that's is habcha and that create that's when we create a loving relationship with Hashem. So again there's three major differences between the first Pesach and the second Pesach which is basically avoida of chodesh nisan and chodesh iyar and again just to recap that the first the first the first avoida in the first Pesach which is basically chodesh nisan is sur mera and scafia and in the mida it's malchus and in the actual practical it's yiras Hashem. And the second Pesach is asey toiv and is habcha. The mida is yesoid and it leads into avas Hashem. That's the basic difference between what the first Pesach and the second Pesach. Now So the Rebbe says now going into the second ois the second chapter of this ma'amer the Rebbe says so what happens like this. We're going to focus now on the second Pesach. What's the second Pesach? The second Pesach is about is habcha. asey toiv and avas Hashem. Now what happens when we have when we're focused on asey toiv we're focused on just doing good and when we're focused on just creating a yesoid a bonding relationship with Hashem we have avas Hashem then we reach Hashem on a higher level. Now the Rebbe says the reason why we reach Hashem on a higher level is because we're willing to make the jump. And as we jumped out from the avoida of chodesh nisan we jumped out of just sur mera. Okay, I'm not going to do anything that's bad. No, no, I want to do good and I want to bond and I want to connect and I want to have love for Hashem then we reach Hashem on a much higher level. Because we reach Hashem on a much higher level therefore the giluy the revelation from Hashem is much higher in month of iyar versus the month of of month of nisan. Why? Cause in the month of nisan we're only sur mera. Okay, we're not going to do anything bad and we're going to connect to malchus yiras Hashem. So then Hashem already makes he differentiates. If you want to bring a sacrifice you have to be pure. If you're not pure you can't bring and these people are going out these people aren't going bad. There's a difference because we didn't reach Hashem on a very very high level. However, when it comes to the second Pesach when we already jumped out of our being, what do we want? We want asey toiv. We want to focus on doing good. We want to focus on our relationship yesoid. We want to have a real relationship with Hashem lomani gara. We don't want to be left out. We want to have a real relationship. We're coming from a place of avah then what happens is Hashem says sure. Not only am I giving you accepting you if you're impure, but I'm willing to accept every single one of you even if you were out of the way even unfortunately if you're a sinner and if you're not behaving Hashem accepts us all. Why does Hashem accept us all? Because we are creating a loving relationship with Hashem. And that and then we come to the point where Hashem says guess what? You're all invited. You're all accepted. There's no rules or as the as the expression in hayom yom tov says in Yiddish as Pesach sheni is nit talk came farfallen. It's never too late. There's everybody's accepted. Pesach sheni everyone's accepted. It's never too late. Why is it never too late? Because we made that tremendous jump. Now the Rebbe is going to explain a piksidus. We're going to go into a little more kabbalah here. What happens? Why is it takah that when we make that jump Hashem is willing to accept and there's no more rules? And the Rebbe says very very simple. I'll give you an intro and then we'll go into a little more in depth. The Rebbe says because what happens is when we basically jump out and we're focused on on on asey toiv and we're connecting to Hashem in yesoid lomani gara we don't want to be disconnected. We want to be connected which is the mida of yesoid and we create avas Hashem. The Rebbe says that yesoid is in the world of of atzilus. And that's point number one which we'll explain a little more in depth as we go into this ois. And point number two is that in the world of atzilus yesoid is all about shining light. It's all about light. So when there's there's light there's no darkness. And the Rebbe explains like this. That what did we just say? That there's a difference between yesoid and malchus. The Rebbe says that um what's the difference between za. Now za is actually called zeir anpin the small face which is referring to all the midos. But in the you have the midas of yesoid which is part of it. So the Rebbe says what's the difference between za which is included yesoid is included in that package and malchus. The Rebbe says very very simple. Because we know that in the in the sfirot you have intellect emotions malchus is the last one. In every world starting with the world of atzilus which is totally one with Hashem to the world of briah yetzirah asiyah in every world malchus is the last sfira of that world which really is already starting the process the connection of the next world. So malchus on the highest level even though it's malchus of atzilus is already connected to biyah. briyah yetzirah asiyah Za on the other hand even though it's the lower level of the sfirot but that's still part of atzilus. Now so now since za is part of atzilus and yesoid is part of za which is in the world of atzilus and we know in the world of atzilus it says lo yagur hara there's no evil. There's no evil in the world in the world of atzilus. So in other words since there's no evil when we're connecting on the on the level of yesoid that is 100% is habcha. Why? Because it's all about one thing. When a person is a connected on the level of yesoid the only focus is drawing in light. There's no transformation. They don't see anything negative they have to transform. And a person elevates himself to the month of iyar to the month to the idea of asey toiv. lomani gara yesoid I want to connect to Hashem avas Yisrael true love over there there's there's no darkness. You're just you're busy shedding light. So in other words the avoida of yesoid is all about shedding light. And the Rebbe brings actually it's brought down in kabbalah and it says that what's the avoida of sfiras omer? The avoida of sfiras omer is to draw down the mem test the 49 days that we count 49 shaarei binah the 49 gates of binah of understanding. And obviously once we work on bringing more light every day another more light more light 49 levels of binah into our life then what happens is on the 50th day we get the 50 as a as a gift. So the whole avoida of sfiras omer is about one thing bringing in light into the world. And the Rebbe gives another example he says that we see that the month of iyar which is the second month which is all about bringing in light. So iyar stands for Avraham Yitzchak Yaakov and Rachel. The three patriarchs and the one matriarchs as we know they they are the raglei of the merkava the wheels of the chariot feet of the chariot. What what a what a regel of a chariot we know that in order for a wheel to be a proper wheel on a chariot you have to be bottle. You have to be totally nullified. Whatever the chariot wants that's what you do. So the avois on a spiritual level they were the raglei of merkava which means they were totally nullified. They were ready to do whatever Hashem wants. There was no room for arrogance. In other words whatever was rotzeh Hashem that's what we're ready to do. So you see clearly that the avoida of iyar is all about bringing in light. A we saw it in the in the avoida of bringing in the 49 shaarei binah and we get the 50th as a gift and B we see in the idea that the avois Avraham Yitzchak Yaakov and Rachel which is the the re- re- reation of Avraham the chodesh iyar is all about being the chariot just doing whatever rotzeh Hashem is. And um so when a person is wants to wants to do rotzeh Hashem yesoid then you're just busy drawing in light. If you're busy drawing in light you're connecting to the highest places and it's all about bringing in light. It's all about creating loving relationship with Hashem and obviously you can carry it on to other people and other creating love and relationship with Hashem, and obviously we can carry it on to other people and other other experience that we're going through our self. Now, and there he goes further and he says like this, and I'll give you an intro to the next uh paragraph, and then we'll go into it more in depth. The Rebbe says that that's what you see, that since the month of Iyar is all about what? His'hafcha, transformation, asay toyiv, bringing in light. So, you see that who um is the ones that led the Jewish people um in uh and dealt with the Jewish people in reference to the month of Iyar, Pesach Sheini, is all Moshe and Aaron. And we know that Aaron was all about His'hafcha, which we'll we'll soon explain. Moshe was all about asay toyiv, that we'll explain. And even the the fact that Moshe and Aaron were involved in Yetzias Mitzrayim Chodesh Nissan, you're going to say they were involved in the Scafya, too. But the answer is the all the whole purpose of that Escafya was so that we should get to the level of His'hafcha to create a pleasure and joy with Hashem. So, now a little more in depth. So, the Rebbe explains like this, that the month of Iyar is all about His'hafcha. What does His'hafcha mean? You know, the Sur Mera, when you're going away from evil, you're dealing with evil and you're pushing it away. There's a healthy Sur Mera. A healthy Sur Mera is His'hafcha. His'hafcha is a healthy Sur Mera, which means you're just bringing in light into unfortunately areas which which is dark, but you're not you're not bogged down by the by the Ra. You're just His'hafcha. You're going on dealing with bringing in light there. And it's again, it's all about the idea of asay toyiv. So, it says when when when came to counting the Bnei Yisrael in the second month, the second month, which is the month of the year, who counted the Bnei Yisrael? So, the Torah says clearly, who counted the Bnei Yisrael? Moshe and Aaron counted the Bnei Yisrael. What's the connection of Moshe and Aaron with this whole idea of His'hafcha and asay toyiv? And the Rebbe says very, very clearly, because we all know that Aaron represented oyev shalom v'rodef shalom. Aaron was someone that ran after peace and he pursued peace. What's the idea of peace? Peace means that you're taking things which chas v'shalom could be negative, people that chas v'shalom could be in a conflict. No, it's all peaceful. He puts people together. He creates shalom. That's the ultimate His'hafcha. The ultimate His'hafcha is you have two people that possibly can think differently and may act differently, but you create peace. So, Aaron was all about the avodah of His'hafcha through his mission of shalom. Moshe Rabbeinu, we know, was all about light. Moshe Rabbeinu is the one that gave us the Torah. And we know that it says in the Torah that when when he was born, so the whole the whole house was full of full of light. It says "Ter ohr yesiv ki toyiv hu." They saw that he was good. What do you mean he was good? Because he filled up the whole house with light. So, Moshe Rabbeinu and Aaron that counted the Jewish people in the month of Iyar, both resembled the idea of His'hafcha and they both resemble the idea of of of asay toyiv, which is basically bringing in light, which that was the avodah of Moshe Rabbeinu. Now, so the Rebbe says, I we find that who took the Bnei Yisrael out of Mitzrayim? Obviously Hashem, but who through who? Through Moshe and Aaron. So, if they took them out, then they should be more connected to Escafya or Sur Mera. And the Rebbe says that the purpose of the Escafya of going out of Egypt wasn't that we should stay in Escafya. It wasn't that we should be busy with Sur Mera. It was just a springboard to get us to the level of what? His'hafcha. And not only His'hafcha, but even the higher level of asay toyiv, in elevating the sparks through asay toyiv. Not elevating the sparks through Sur Mera. And the Rebbe says clearly, we find this in Tanya, the Alter Rebbe says that even though a person could be on the level of "Al tihi rasha", he's on the level where the Tanya says you shouldn't be a rasha. But the goal is he shouldn't stay on that level that he should be a rasha. Even someone that's on the level of rasha and the Tanya says "Al tihi rasha", the goal is that he should that he also has to fulfill the oath of "Tihi tzaddik". This The person that has to fulfill the oath of "Al tihi rasha", he's not exempt from "Al tihi" from from "Tihi tzaddik". True, with "Al tihi rasha", but he also has to fulfill the requirement of what? "Tihi tzaddik", which means practically a His'hafcha. What is His'hafcha by by being a tzaddik? He has to come to the point where he despises evil. That Ra is something which he despises, it's not him. That's His'hafcha. And the second level he has to reach is asay toyiv. He has to find pleasure and joy in in Hashem. How does one come to finding pleasure and joy in Hashem? The Rebbe says very simple, by meditating on the greatness of Hashem, you come to the level of finding joy in avodas Hashem. Now, so we see clearly that the Rebbe says that the goal is to focus on being the avodah of Chodesh Iyar, which is His'hafcha, which is asay toyiv, which is the level of yesoid, which is the level of avah. I we had to run away from evil, that was just a springboard to get us to the level of the asay toyiv. That's the focus and that's what we have to live at and that's what we have to be at. But then the Rebbe says something very, very powerful in the next chapter, chapter five. The Rebbe says like this, even though our avodah should be Chodesh Iyar, which is all about what? Asay toyiv, His'hafcha, yesoid, avah. But nevertheless, the compassion and the passion that one has when you're running away from evil, that drive, even though it's we don't want to go deal with that of Mitzrayim, but nevertheless that we need to bring that drive with us. The drive that we had. When you're running from evil. When there's a fire, the energy that we that we get within us, we have to bring that fire within us in the avodah of asay toyiv, as well. And um once we bring that fire and passion from running away from Egypt into the avodah of asay toyiv, avodas asay toyiv is what? Is much greater. So, the Rebbe explains as follow explains idea like this. That obviously we're in the avodah of Chodesh Iyar, and that should really be our avodah, which is all about His'hafcha, it's all about basically as the Rebbe gave the example for from the avos, "Be emes rakavah", we should be a chariot. Meaning to say, what's a chariot? Whatever Hashem wants, "Hineni, I'm ready to serve you. Whatever Hashem is Whatever is needed." Asay toyiv, "I love you, Hashem. I'm willing to do whatever whatever is needed." But nevertheless, the Rebbe says we have to bring with us within us and with us the avodah of Yetzias Mitzrayim, which is the passion and the excitement of Escafya. Because why? Because when you're running away from evil, there's a certain fire. And as the Rebbe says clearly, it says that even when Mashiach comes, we're still going to mention going out of Egypt. So, the question is, why would you When Mashiach is coming, who wants to remember going out of Egypt? We remember "Tishrei tumah". And the Rebbe says because the fire and the excitement that we had from running away, that fire we need. Not the evil part, but the fire that we had from running away, that we need even when Mashiach comes. Why? Because the fact is that when we left Egypt, the the Torah says "B'chi pazon", we left very, very quickly, alacrity. Why? Because we wanted to get out of there. We wanted to go to the Shchinah. That's something that unfortunately, where do you get that? When you're going through an sayon, when you're going through a challenge, when you're going out of "Mem tishrei tumah". Tumah. Or like we say that for example, where place of "Baal teshuvah" is like a tzaddik can never be because the fire that they have is supposed is unbelievable. So, the goal is to bring that fire into our avodah of Chodesh Iyar. However, even though um we have to bring it in because the fact is like this, when a person is in the avodah of His'hafcha and when a person is in the avodah of asay toyiv, it's a much more calmer avodah. You just focus on the good. You just focus on on bringing light. And um no there's no there's no jumping. So, we have to bring that jumping part into our avodah. I know In other words, so what is basically Pesach Sheini? Very clearly, the Rebbe says, Pesach Sheini is our avodah has to be asay toyiv. We have to be busy with bringing in light. We have to be busy with love and getting along with everyone and kind and just dealing with positivity. But sometimes we're just doing it too too calm. We're we're lacking the the fuel. We're lacking the excitement to do it. So, then we have to bring from our old old history of going out of Egypt. That's the only thing we bring. Just that power and that energy. The Rebbe quotes actually where um Hamelech says um "Moshcheini acharecha narutzah." So, what what does the possuk mean? "Moshcheini acharecha", "draw me", "narutzah", and it says plural. So, the Rebbe explains what it means very, very simple. "Moshcheini acharecha" is basically that the godly soul goes ahead and he inspires the animal soul to have a love for Hashem and to to cleave to Hashem. And "Moshcheini acharecha" means that you're you're drawing me out. You're drawing out the god the animal soul to be to do what Hashem wants, to have a love for Hashem. Then, "narutzah" plural, so even though the godly soul is one that's pulling the animal soul to have a love of Hashem, but then "narutzah", we're both going to run. Because the animal soul is he's he's running. He's always busy. He's excited. He's passionate. But unfortunately, in the wrong places. "Moshcheini acharecha", the godly soul inspires the animal soul to have a love of Hashem, but then "narutzah", we learn from the animal soul to run in our love of Hashem. And and the Rebbe explains the reason why was Pesach Sheni? Bnei Yisrael were bringing the carbon, they were bringing sacrifices, following Hashem's Torah mitzvahs, they were learning Torah, doing mitzvahs, as it says in Torah so when a person is learning Torah and doing mitzvahs, what are you connected to? Hashem. Hashem is infinite. So in first Pesach, because our relation was we were running away, we're not really connecting to anything infinite. Moshiach in Pesach Sheni when we're we're connecting to Hashem through Torah mitzvahs, we're connecting to the infinite, we're connecting to b'li gvul. And once b'li gvul's revealed, obviously that is much much more powerful and much greater. And that's why the Rebbe says, what's interesting is that we know in Tanya, in the beginning of Tanya, the Tanya begins and he starts speaking about two souls that we each have. What's the first soul the Tanya says? Our animal soul. What's our second soul? Our godly soul. So that So the free the Rebbe says that Pesach Sheni, it's a beautiful idea. Pesach Sheni, Pesach the second Pesach is connected to our our nefesh hasheinis the second soul that it talks about in Tanya. In other words, the first Pesach is connected to our first our first soul, which is our animal soul. Why? Because what happened in Mitzrayim? Mitzrayim, unfortunately, our nefesh habahamis took over. Who was running our life? Our nefesh habahamis. We were in a dark couple of It was very dark for us cuz our animal soul was was was running the show. So therefore Pesach the first Pesach is more connected to our our nefesh harishoin that that's talking about in Tanya, which is nefesh habahamis. Moshiach in Pesach Sheni is connected to what? To the nefesh hasheinis Bnei Yisrael as it speaks about in Tanya, which is our godly soul. And then the the in the sixth chapter the Rebbe goes on to explain that Pesach Sheni not only is it greater than the first Pesach, it's hugely greater than the first Pesach. And spiritually, it's possibly on the same level on a certain level, it's on the same level as the future redemption. And the Rebbe explains as follows, he says like this that it's possible to say, perhaps you can say that the that this tremendous jump, cuz Pesach Sheni is also called Pesach. Pesach Rishon Hashem jumped over. Pesach Sheni is also called Pesach. So it's possible that the tremendous jump of Pesach Sheni is far greater than the jump of Pesach Rishon. Almost like when it says that when when Moshiach comes, so it's going to be that the the miracles of when Moshiach comes will be far greater than the miracles of going out of Egypt. So the Rebbe says also going out of Pesach Sheni is also far far greater. Well, how do what's the connection with saying that it's far greater? And the Rebbe says he brings a Medrash. The Medrash says as follows that um the Medrash says is going out of Egypt going out of yetzias Mitzrayim and all other goliyos, all other redemptions is like let's say you're in a dark room, it's very very dark and you light a candle. Wow, you see the light. So guess what? But it's only a candle. But the future redemption when Moshiach comes is going to be like the sun is shining. What's the difference between a sun and a candle? Cuz you light a candle, a candle at some point goes out. Depends how much oil, depends how much wax you have. But when the sun comes out, we know the sun lasts forever. Now, what's the connection? That's what the Medrash says. What does it mean spiritually that going out of Egypt is like a candle and when Moshiach comes it's going to be like the sun? The Rebbe says very very simple that um as brought down in Chassidus, and it says that a candle is connected to Malchus of the Sefiros. When the Jewish people left Egypt, so what does it say? U'pasach Hashem al hapetach, Hashem jumped over the door. A door is also Malchus. So in other words going out of Egypt is connected to Malchus. A candle is Malchus, so that's the connection between the candle and going out of Egypt. However, it says when Moshiach comes when Moshiach comes, it says the light is going to be like the sun light of the sun. Why is the light going to be the light of the sun? Because it's going to be from the level of Zeir Anpin, the six midos. And because it's going to be like the light of the six midos, therefore it's like the light of the sun. So the Rebbe said, what did we just learn? That Pesach Sheni is which Sefirah? It's not Malchus. The first Pesach is Malchus, that's like a candle. When Moshiach comes, it's going to be like the Shemesh, which is the midos. We learned that Pesach Sheni is already midas hayesoid, one of the one of these six Sefiros of Zeir Anpin. So you see there's a direct connection between the Pesach Sheni and Moshiach coming that they're both connected to Shemesh as they're both connected to idea of Zeir Anpin, the midos and the midah of yesoid. And the last chapter of this maamar the Rebbe finished up by saying is that when we celebrate Pesach Sheni obviously celebrating Pesach Sheni on a on a uh on a physical level we have to eat matzah, etc. And also when we celebrate Pesach Sheni with as we explained in the maamar, we will usher in the final redemption. And the Rebbe says clearly that through our work, cuz it's a lot of work, and our effort to celebrate Pesach Sheni um we will usher in the future of redemption um in a manner of what? Pesach, leaping. Now, the Medrash says clearly on the on the on the pasuk in Shir Hashirim, kol dodi hinei zeh ba medaleig al heharim, referring to when Moshiach comes. When Moshiach is going to come, he's going to come leaping over on the mountain. But the Rebbe says that when it comes to Moshiach's coming is the Rambam says the leaping is going to be not in a way of leaping which can take a long time, but in a way of the Rambam writes miyad hein nigalin. As soon as he comes we're going to be we're going to be redeemed right away. Moshiach will redeem us and take us to Eretz Yisrael and the Rebbe finishes off literally now. That is the beautiful Chassidic discourse of the Rebbe. But I just want to reiterate again, the Rebbe says clearly that when we do our work and our effort to celebrate Pesach Sheni, what does it mean practically? Because Pesach Sheni, yes, we celebrate Pesach Sheni, we eat matzah. But what's the work and what's the effort of celebrating Pesach Sheni? The work and the effort of celebrating Pesach Sheni is the avodah of Pesach Sheni is that everybody's accepted. Because when you're living on the level that you're doing hiskablah you're doing asay toiv you're basically living on the yesoid, which is basically connecting to Hashem on a practical level means that you love everybody. And as the Rebbe said clearly in the maamar, because yesoid is connected to the world of atzilus, so what does that mean the world of atzilus to connect everybody? You are busy with one thing only. We're busy bringing light into the world. We're busy bringing love into the world. We're busy bringing unity into the world. Anything that's not light, anything that's not unity, we don't deal with. And because we're going to elevate ourselves and we're going to work hard and not be busy with some marod. That happened in Egypt. The only thing we're going to take from here is the energy, the fire. But our fire we're going to be busy with one thing and one thing only, to be busy bringing in light. We will be zocheh that we will be the cause of the great light to be revealed and Hashem is going to reveal the great light, the light of Hashem, which will usher in Moshiach speedily in our days. Thanks so much for joining in to our Chassidus class here in Chabad. We're very very blessed to have this class here at Chabad and let's hope that as we know it says the Shechinah says that as we share the teachings of Moshiach of of Chassidus, Moshiach will come and we Moshiach will come when we when we continue to share the beautiful words of the Rebbe all about the light of Chassidus. Thank you. Thank you.