Maamer - Parshas Bo Tof Shin Lamed

Yud shevat hagadol – finished the moshiach sefer torah – began simchas torah tof shin beis – actually began writing on beis iyyar
Didn’t let the sefer torah be completed – 27 years later the rebbe announced that it will be finished. Tried to make it closest to 20 year yartzeit – yud shevat tof shin lamed.
Moshe rabbeinu finished his sefer torah on erev shabbos – we will also leave our golus with our nassi to greet moshiach. For the first time a sefer torah in 770 had a crown. Said a maamer & a 2nd sicha that the moshiach sefer torah is ready and now we have to get ready for moshiach.

L’havin inyan ksivas sefer torah
Alef: Every person has the obligation to write a sefer torah. A king has a mitzvah to write an extra sefer torah. The first one to write a sefer torah was moshe – and there’s the extension of moshe in every generation. Moshe finished his sefer torah on erev shabbos. The tzemach tzeddek explains it according to the alter rebbe.
Motza’eihem (the starting point) lmasayhem – …according to Hashem…
Maaseyhem lmotzaeyhem.

Beis: Why masaim in lashon rabim? There’s only 1 leaving from mitzrayim – once they went to ramses & sukah they were out –
why were the journeys ploural?
The entire trip was really one trip – they just made stops along the way. Until they got to eretz yisroel they were still in mitzrayim.
Moshe wrote: motzayhem lmasayhem
Hashem wrote: masayhem lmotzayhem
How do you travel to your starting point?
Every person is in ‘mitzrayim’ because our neshama comes down into a guf and is limited.
The place you’re going to back to is much higher than where you come from. It has to be that way because that’s the whole point of why we come down here – it would be pointless if there’s no aliya.
All OUR ‘travels’ lead us back to where we came from – our source.
The intro to this is moshe, the raaya mehemna, writing it down
Writing is the inyan of drawing down – motzayhem lmasayhem – draws down the koach of our source to help us in our journeys down here

instead of yetziasam instead of motza’ayhem
yetziasam is something that comes out with force – motza’ayhem is that it comes out automatically, there’s no change in the source – like the sun just radiates rays
from this great level this hamshacha is brought down to this world
‘vayipach b’apav nishmas chayim’ blowing comes from your inside – your pnimius -
writing also includes signing – means taking responsibility for something
‘vkasav lah sefer’ – man has to write a get – that means that he signed
and signed also includes sealing – it’s everlasting
then we can go on our travels and reach where we come from
Gimmel: the 7th tikkun (midda) in the 13 middos of the beard – is the tikkun b’emes
all the tikkunim of yud gimmel middos harachamim come from way above seder hishtalshelus – that’s why they can fix any mistake you make – teshuva. Theyre connected to the idea of the hair of the beard – the hairs nourishment comes from from your brain, but the way the life force is brought down through the skull. That’s a tremendous tzimtzum for the mind – you don’t even feel pain when you cut your hair – the deadest part of your body.
Emes is represented on the cheeks – it’s connected to the brain but there’s no hair. The chochma of a person shines on the face – this is the idea of emes. In the 7th midda the light is brought down not in a way of tzimtzum.
“chochmas adam tair panav”
like rab avohu – walking & came to the students of reb yochanan & they said look at him, he must have found a treasure. And they said no he found something new in torah – was expressed on his face.
Rebbi yehuda – the queen asked him if he was drinking because is face was shining – wasn’t drinking, had just learned a chiddush
Daled: there is no ruchniusdike level that can create gashmius – gashmius comes directly from ain sof – ruchnius comes down through levels.
That’s the difference between what's brought down the the hair and through the face. Your hair continues to receive chayus – it actually grows. But you don’t see any intelligence in the hair – or even what kind of chayus it gets.
That’s why the 7th one is called “v’emes” because the inyan of emes is that it does not change. Not only does it not change – it’s not hidden. Even when it’s brought down (things usually change by bringing them down).
Emes comes from the level of “Ani Havaya lo shanisi” – Hashem doesn’t change. Whatever is the highest falls the lowest. The fact that we – gashmius - feel ourselves as our own existence is because we come from the YESH ha’amiti – Hashem.
The middah of emes will be brought down to this low world because it’s from such a high source. When we talk about different ruchnius levels that were created from other ruchnius levels, we can’t say this is completely lo shanisi.
But the essence of Hashem wasn’t caused by anything or created by anything – it just is – and that’s where you have the idea of lo shanisi. The only real existence is Yesh Ha’amiti.
The rebbe maharash explained this idea in the maamer mi kamocha.
Hashem is the only existence that wasn’t created – which means the only thing that never changed - because to be created is a change. The middah of emes comes from that unchanging level of ani Hashem lo shinisi. This world is real – we know this because it says breishis bara elokim – if it wasn’t real we wouldn’t be able to do mitzvos – but we’re not emes, because nothing here is nitzchi. Even though its not necessarily apparent to us, it’s obvious how everything is Hashem and He’s constantly keeping the world going. Gashmiusdike things are never really independent – always need Hashem to keep holding them together – ruchniusdike things don’t need that as much. So down here you see the truth of ain on milvado – that nothing can exist without Hashem – because gashmius CAN NOT exist without Hashem – were ruchnius things are more of an existence of their own (NOT that they could exist on their own though) can look like there are other strong

Hey:
The true existence of the yesh hanivra – created thing – is yesh ha’amiti – Hashem – this is talking about neshamos in this world. You can only have the idea of yesh down here in this world – above there is no yesh, everything is batul. As opposed to goyim – they are not true existences – whole purpose is to be there to make the world a better place for yiddin to live in. So if he doesn’t do one of sheva mitzvos he’s chayav misa – because he isn’t fulfilling his purpose.
Even though every single thing that exists comes from Hashem – that’s the basis of our belief (rambam) – but we are A PART of Hashem. When you touch the corner of the essence, you touch the whole thing – we have the essence of Hashem inside us. This is why a yid doesn’t want and can not be separate from G-dliness- because that’s who he is!
Most existences come from something – but Hashem, His existence comes from Himself – and we are a part of that – not created from any cause etc.

Vov:
That’s why moshe wrote down ‘es motzayhem lmasayhem’ and then they can travel to reach their source. Moshe rabbeinu brought down their source – the atzmus of Hashem – down here into our travels – and through this we can have the aliya of the neshama. The neshama comes down here and is put in a body with a nefesh hativis – it needs to have this midda of nitzachon (victory – but also the midda of nitzchi)
This nitzachon will bring down the otzer ha’elyon – revealing the atzmus of Hashem. We do this through the nassi.
(Moshe rabbeinu is called Ish Elokim – part of us and part of Hashem (we also have a part of Hashem inside us the same way, but we have it so covered up – the nassi can reveal this in us)
Through a person’s avoda there’s also an elevation above – da ma lmayla mimcha – know what’s above you – means that everything above depends on you & your avoda!
“make yourself two silver trumpets” – this was told to moshe rabbeinu – trumpets – chatzatzros – chatzei tzuros – halves of a picture – moshe should put the 2 parts of the picture together – the part that’s the avoda of a person, and the part that’s ‘Hashem’s avoda’
through a person’s avoda down here it makes the picture ‘complete’ above

Zayin: Bringing down the midda of emes through the 13 middos harachamim (are above seder hishtalshelus), and then through the 10 sefiros of atzilus, and all of seder hishtalshelus, down to this lowest world – this is accomplished through torah. “Ain emes elah torah”
Torah is compared to fire which can’t be mekabel tumah. Torah can come into this world in every place and NOT CHANGE at all – it stays the same as it is above.
The idea of emes as explained in yerushalmi on the ‘signature of Hashem’ – emes is alef, mem, sof – Hashem is beginning, middle, end. Through Torah which is true we bring down this great light of Hashem that’s emes to this low world.
Ches: This is the idea of saying that moshe wrote – which refers to the whole idea of torah – Moshe accepted the Torah, and Torah became a real part of him – “zichru toras moshe avdi”
The middah of emes is brought down from yud gimmel middos harachamim – from the ratzon ha’elyon – down here in a way of writing of ink on paper
And the miracle is that it doesn’t lose any of it – normally when you write something you lose part of it – Torah stays the same because it’s emes – limiting it into 22 letters!
There are 2 inyonim in signing: 1. Says that this thing won’t change (ani havaya lo shanisi – this idea is also inside every Jew – since we’re a part of Hashem we’re also going to be around forever)
2. It’s a representation of me, but it’s not me – your name has no comparison to the essence of a person – sealing with wax – it’s a separate thing that’s being added– this represents the worlds briah, yetzira, asiya – they’re a representation of Hashem but not Hashem. Signing brings down this level of ani havaya lo shanisi even into these low worlds through moshe rabbeinu, the raya mehemna singing it.
Motzayhem – draws down our source of ani havaya lo shanisi (aspect 1- won’t change)
Masayhem – draws down into these lower worlds that are ‘separate’ (aspect 2 – signature represents but isn’t essence)
Tes: “what does Hashem ask of you? All He asks is to fear Him.”
Gemara asks: how is yira a simple thing?
Answer: this was said to moshe, and for moshe it’s easy
Every person has a part of Moshe in them, and for that part yira isn’t hard.
(chazal say don’t say mah – say me’ah – 100% yirah – there are also 100 letters in this pasuk)
even though in the torah it says that moshe wrote the sefer torah, since we all have a part of moshe in us, it’s relevant to all of us as well
every jew has this capability to bring down this aspect of the emes of Hashem, in a way that it affects us – even in a way that it affects them
vayichtov: bring it all the way down in a way of writing – on parchment that’s made out of an animal, and the ink is made from tzomayach & domem – and from all this comes a complete sefer torah
chasima: forever, unchanging

Moshe goel rishon, goel acharon – Shiloh which refers to Moshiach – has the same gematria as moshe – when you add the letters echad to Shiloh you get the gematria of moshiach (and when you add echad to moshe). When the alef – alufo shel olam – is brought down into the ches – 7 heavens + 1 world, and the daled – 4 corners of the world. When you add the revelation of Hashem to Shiloh you get the revelation of moshiach.
Just like the idea of moshe is the idea of writing a torah, this is also the idea of moshiach.
Kol ymei chayacha – lhavi liymos hamoshiach (talking about shema)
About writing a sefer torah it says the king should read it ‘kol ymei chayav’ – must be a connectin between the two
Moshiach is called Melech Hamoshiach – he will read from the sefer torah all the days of his life and also the days of moshiach

Yud: Practically, we finished the sefer torah that the frierdiker rebbe referred to as the torah of moshiach. Very soon we’ll be zoche to the coming of Moshiach, and then we’ll have the revelation of toraso shel moshiach. Even though this was also given to Moshe at Matan Torah because Matan Torah will never happen again, but at the time of Matan Torah it was hidden, and in the future will be the revelation of torah chadasha – those who taste it merit life – tasting the Torah of Moshiach – we’re at 6 ½ millenniums (erev shabbos after chatzos) all the preparation of all the previous rebbeim – when everyone completes his avoda we should have the revelation of Moshiach now!