Halachos of Torah sh’b’al Peh Will Never Be Nullified

What follows was compiled and edited by the Rebbe, “in conjunction with the completion of the sefer HaRambam”, from sichos spoken over the course of Rosh Hashono, Shabbos Chol Hamoed Sukkos, and Simchas Torah 5752.

In the Mishna Torah, the Rambam gives us an orderly presentation of the entire Torah sh’b’al Peh, a sefer of “halachos halachos”.  It possesses a special importance, comparable to the importance of the Torah sh’bichsav, which we learn out from the saying of our sages: “all the seforim of the Neviim and  Kesuvim will in the future be nullified to the Days of Moshiach,” which is not the case with halachos: “Halachos of the Torah sh’b’al Peh will never be nullified.”  (Which leads to the statement of the Rebbe [footnote 17 in the printed sicha] that the study of Rambam speeds up and accelerates [ממהרים ומזרזים] the time of Yemos Hamoshiach, at which time it will be revealed that the halachos are never nullified.)

The Rebbe then raises a question (based on something explained at length in Torah Chadasha, Shavuos 5751): there us a principle of Torah that the halacha goes according to Beis Hillel, but this is only in the time of golus; in the future, when the Beis Din Hagadol will return to Yerushalayim, the halacha will be like Beis Shammai (for Beis Shammai will be the majority in the future, and we rule according to the majority).  If so, we find that the present halachos (which are in accordance with Beis Hillel) will in fact be nullified in the future?!

More than this: it is known that according to several opinions “mitzvos will be nullified in the time to come” — at Techiyas Hameisim, which is in the second stage (2nd tekufah) of Yemos Hamoshiach.  This is learned out from a debate in the gemara about permitting burial shrouds to be woven out of “kilayim” (material made from a forbidden mixture of threads).  This is permitted, according to Rav Yosef, because “mitzvos will be nullified in the time to come”.  If so, then all of the halachos of the Torah sh’b’al Peh will be nullified in the future (in the second tekufah, Techiyas Hameisim) — if the mitzvos will be nullified, then it should follow that the halachos (the ruling of how to perform the mitzvos) will be nullified?

Mitzvos Will Be Nullified or Torah is Eternal?

To say that Mitzvos will be nullified is, apparently, a contradiction to the eternality of Torah.  And if one will say that Mitzvos are an inyan of “today to fulfill them” to be followed by “tomorrow to receive their reward” when they will be nullified — this is not a sufficient answer.  Why?  Because (as explained in Chassidus) Mitzvos represent Hashem’s ratzon, His Will, which is independent of any other purpose (such as refining the person or the world and bringing them to perfection).  Based on this, we have a strong question as to how Mitzvos, which “stand eternally”, could be said to be nullified in the time to come?

In the gemara’s discussion about burial shrouds, it is brought in the name of Rebbe Yochanan that it is permitted to bury in shrouds made out of forbidden fabric because the dead are “free from Mitzvos”.  This is fine as long he is dead, but when he will arise to Techiyas Hameisim he will find himself clothed in forbidden garments!  So, seemingly Rebbe Yochanan’s opinion applies up until Techiyas Hameisim, and has no relation to the opinion of Rav Yosef who holds that Mitzvos are nullified in the future.

Now, the Rebbe mentions a discussion in a different gemara about Techiyas Hameisim (Sanhedrin 90b).  In that gemara, Rebbe Yochanan states that we will fulfill the mitzvah of terumah with Aharon Hakohen himself (after he rises in the Techiya).  Thus, we see that Rebbe Yochanan does not hold that Mitzvos will be nullified in the time to come — as proven by Aharon receiving terumah!  So how could he permit burying a person in kilayim, and thus when he rises (and is again obligated in mitzvos) he will find himself clothed in forbidden material?!

The Rebbe then proceeds to explain beautifully how Rebbe Yochanan’s opinion (“the dead are free from Mitzvos”) is also an explanation of (and in harmony with) the opinion of Rav Yosef (“Mitzvos will be nullified in the time to come”):

When we say “Mitzvos will be nullified” we are speaking only about the aspect of the Mitzvah which is a command to the person.  That when a person dies (after he completes his avoidah in fulfilling Mitzvos) he becomes freed from Mitzvos, meaning that even when he arises in Techiyas Hameisim, he is not bound by commandments telling him what to do; rather, the Mitzvos themselves continue to exist eternally simply as Hashem’s ratzon.  The reason for this is that a commandment is only relevant when the person is a separate existence, and there is room for a Commander and the one receiving the command.  But when there is a complete unification with the Holy One, blessed be He, to the point that they become one existence (ישראל וקודשא בריך הוא כולה חד) then the concept of a “commandment” is no longer relevant — “Mitzvos” (commandments) will be nullified in the time to come;  and at the same time the halachos of those Mitzvos, which are Hashem’s ratzon, are eternal — there is no contradiction!

Thus, we can also answer our question on Rebbe Yochanan about how he could permit burial in forbidden fabric if we will indeed fulfill mitzvos after Techiyas Hameisim: because the metziyus of giving terumah will continue to exist after Techiyas Hameisim, but not as a command to the person (for he has become “freed from commandments” — in a lofty manner, since he no longer needs to be commanded for he is no longer a separate entity but rather has become one with the Holy One, blessed be He).  “Therefore, it is permissible to bury him in Kilayim because when he will arise in the future he will not have any commandment that forbids him from wearing Kilyaim, even though it is certain that he will not remain clothed in Kilayim (after the moment of the Techiya), not because of a command, but (automatically) because the ratzon of the Holy One, blessed be He, contradicts the existence of Kilyaim.

Mitzvos, Halachos, and Torah

The Rebbe at this point makes a diyuk in the apparently contradictory expressions quoted above which will assist in clarifying the matter.  As regards Mitzvos the expression is that they “will be nullified in the future”, whereas “the halachos of Torah will never be nullified.”  The concept of “Mitzvos” is that they are related to the world and the person’s own reality.  Mitzvos are practical, not theoretical.  Torah, on the other hand (“the halachos of Torah”), are above and beyond the world.  An example of this is the halachos pertaining to a Jewish city where the majority served idols (עיר הנדחת).  The gemara states that such a city “never was, and never will be in the future”, meaning that there is no practical dimension here; but the halachos of what to do with such a city (the Torah, rather than the Mitzvah) are studied and debated because they are eternal even as they are above and beyond the world.

Thus, Mitzvos will be nullified, but Torah is eternal, as the Rebbe explains:

In the future time to come mankind and the world will be elevated to a level that is higher than the world [as it is presently], and therefore the Mitzvos, which relate to the world [as it is now], will be nullified in the future.  This is not the case with the halachos of Torah which do not relate to the world and are not nullified in the time to come.

The Rebbe adds an interesting point: the “reward” for the mitzvos is said by our sages as being the mitzvah itself (“שכר מצוה מצוה”).  We can understand this to mean that the true inyan of the mitzvos will be revealed to the one performing the mitzvos — meaning how they are in Torah, which is above the world.  And this will reveal how the entire reality of the world is that in it (in the world) Hashem’s Ratzon is fulfilled in actuality.

Beis Hillel and Beis Shammai

At this point in the sicha (section 8), the Rebbe introduces a truly novel concept which builds upon the concepts explained above pertaining to the eternality of Torah: the eternality of the contradictory opinions of Beis Hillel and Beis Shammai.

As is well known, there are many disagreements (machloikes) between the schools of Beis Hillel and Beis Shammai, with the former tending to rule leniently and the latter tending to rule strictly (for more insight, see the sicha of Shavuos 5751, “The New Torah That Will Go Forth From Me”).  We are told in the Mishna that “every machloikes that is for the sake of Heaven will in the end be fulfilled…this is the machloikes of Shammai and Hillel.”  The Rebbe questions this phrasing, since the very concept of a machloikes is that there are two contradictory rulings, and the halacha upholds one opinion and rejects the other opinion (since, being contradictory, they cannot both be fulfilled).  How can we say that two opposite opinions will (both) be fulfilled?  If you will try to answer that “both these and these are divrei Elokim chayim“, meaning that neither side is “wrong”, rather they both have a source Above, and the halacha only chooses one to be fulfilled in actuality — this is insufficient to explain the phrasing “will be fulfilled” (since, according to this explanation, one opinion is fulfilled and the other is not).  In fact, even though our halacha today follows Beis Hillel, the Arizal writes that in the future in the time of Moshiach the halacha will be like Beis Shammai — “and this is ‘in the end will be fulfilled'”.

But this needs to be understood:

Even according to the Arizal that “in the future in the time of Moshiach the halacha will be like Beis Shammai…and this is ‘in the end will be fulfilled'” — this is interpreting “in the end will be fulfilled” to refer to the opinion of Beis Shammai and not on the machloikes itself between the two schools.  Because when Beis Shammai will become the halacha, it automatically nullifies the halacha of Beis Hillel.  We remain where we started: one opinion is fulfilled, the other is nullified.  And especially since this is a huge degradation for Beis Hillel, contradicting the maxim that we ascend in matters of holiness?!

The Rebbe offers an explanation that the Arizal is referring here to the first tekufa of Yemos Hamoshiach (for more on the two tekufos, see this kuntres), but that in the second tekufa of Yemos Hamoshiach (the resurrection of the dead, Techiyas Hameisim) when the Mitzvos will be nullified, then the “machloikes” will be fulfilled — that the halacha will go according to both Shammai and Hillel together.

The explanation is as follows:

The machloikes between the two schools, where “these declare impure and these declare pure, these forbid and these permit” is only as regards the halachos of Torah as commands to human beings how to conduct themselves in the world.  Since the existence of the person in the world is emphasized, and in the limitations of the world Chesed and Gevurah are opposites, thus Hashem’s Will (what the person should do) can be expressed in two ways.  “But as regards the halachos of Torah as they truly are, not coming to effect the world, but rather they are the ratzon of the Holy One, blessed be He as He is in and of Himself (כפי שהוא מצד עצמו) — even the divergent opinions that are in the halachos of Torah are ‘one Torah’,  ‘all of them given by one Shepherd’.  And being that He encompasses everything, He has two opinions of affirmative and negative, and both of them are one…”  And from Hashem’s perspective, these conflicting opinions can be revealed in the reality world the same as they co-exist in His Essence — the affirmative and the negative together — since He transcends the impossible, nimna hanimna’os.

It comes out that there are three periods: the present time (when the halacha is like Beis Hillel), the first tekufa of Yemos Hamoshiach (when the halacha is like Beis Shammai), and the time of Techiyas Hameisim (when the halacha will be like both together).  In the first two of these periods, the emphasis is on the effect on the world (פעולה בעולם), and as far as the limitations of the world are concerned only one opinion can be fulfilled in actuality and the other must remain spiritual.  This is the time of “today to fulfill them (the mitzvos)”, היום לעשותם.

But after the time of  “today to fulfill them” comes “tomorrow to receive their reward”, מחר לקבל שכרם, which refers to the time of Techiyas Hameisim when the Mitzvos will be nullified.  Meaning that what will be nullified will be the dimension of a command to the person.  What will remain will be their true inyan — that they are the Hashem’s ratzon, the dimension of “halachos of Torah are never nullified”.  At this time, the halacha will be like Beis Shammai and Beis Hillel together, since the Will of the Holy One, blessed be He, will be revealed in the world as it is in His Essence, “nimna hanimna’os“.

The Rambam and Chassidus: A Machloikes Resolved

The Rebbe concludes the sicha with a reference to the final section of the Rambam, which could seem like a minor point meant to “justify” (so to speak) the subject of the sicha being spoken in conjunction with the Siyum HaRambam.  But, upon closer examination, the Rebbe is resolving two contrary opinions in a way that they can co-exists in the world (we might say a foretaste of what our sicha describes).

To explain: the final halachos in the Rambam’s all-encompassing Mishneh Torah (containing halachos of Torah in all areas) discuss the Messianic Era, Yemos Hamoshiach.  The Rebbe quotes the halacha that “The sages and prophets did not long for the days of Moshiach for any other reason except to be free [from other obligations in order] to study Torah and it’s wisdom…in order that they will merit to the life of the World to Come.”  The Rebbe then quotes the final halacha of the Rambam that “in that time there will not be hunger nor war nor jealousy and competition, for beneficence will be broadly distributed and all the delicacies will be available like dust, and the activity of the world will only be knowing Hashem, as it says ‘the world will be filled with knowledge of Hashem like water covers the sea.'”  The Rebbe says that this final halacha hints to the second tekufa of Yemos Hamoshiach, the tekufa in which there will be a change in the conduct of the world, beginning with the primary change, the resurrection of the dead.

In light of what was explained in this sicha, the difference between Yemos Hamoshiach and Techiyas haMeisim is that Yemos Hamoshiach is the pinnacle and perfection of fulfilling Mitzvos (as a command to the person), whereas in the time of Techiyas haMeisim the aspect of command will be nullified and the true inyan of the Mitzvos will be revealed, as above.  The Rebbe finds a hint for this in these halachos of the Rambam:

The longing of the sages and prophets for Yemos Hamoshiach is for the sake of the perfection in fulfilling Torah and Mitzvos; the description in the final halacha adds “in that time”, which the Rebbe states is a reference to the second tekufa, when the world will be busy with “knowing Hashem” in and of itself, not for another goal (such as “meriting to the life of the World to Come” as in the previous halacha).

To align these halachos with what was explained in the sicha: the first tekufa of Yemos Hamoshiah is the time of “today to fulfill them” while there is a command to the person, and the emphasis is on the benefit that comes to the person through fulfilling Torah and Mitzvos — meriting the World to Come.  This is unlike the second tekufa of Yemos Hamoshiach, when there will be Techiyas Hameisim, and the aspect of “command” will be nullified, the aspect of Hashem’s Will comes revealed, and the world is busy “knowing Hashem”  — it is understood that at this time there is no other goal, but that this itself is the goal.

So far, it all fits together nicely.  But in order to understand the significance of how the Rebbe concludes the sicha, we need to understand the longstanding machloikes between the Rambam and the Ramban*.  In brief, the Rambam writes that Techiyas Hameisim is a temporary stage, to be followed by eternal life in the World to Come — a world of neshomos without bodies.  The Ramban respectfully but firmly contradicts this opinion, and declares that the ultimate World to Come is in fact the state of Techiyas Hameisim, and that eternal life is a neshoma in a body.  Chassidus, in countless places, explicitly goes according to the Ramban, that eternal life is a soul in a body after the resurrection.  Our sicha concludes as follows:

According to this we can say that also according to the opinion of the Rambam the main and ultimate reward is in the world of the Resurrection (in accordance with the ruling of Chassidus), only that he did not write this explicitly, just as he didn’t write explicitly about the second tekufa of Yemos Hamoshiach when there will be Techiyas Hameisim, since the purpose of a sefer of halachos is that “all the rulings of all the mitzvos should be clear to the small and to the great.”  This is accomplished at the end of the [first] tekufa of “today to fulfill them”; nonetheless, since the true inyan of his work is “halachos of Torah”, as they are from the perspective of Hashem’s Will — therefore, in the final halacha, which is the completion and summary of the sefer of halachos, the Rambam hints about the situation of the world of the Resurrection, when the true inyan of “halachos of Torah” will be revealed, which is not for the person (“that he should merit to the life of the World to Come”), but rather “to know their Creator”, “the knowledge of Hashem”, for this is the main and ultimate reward — that the existence of the person and the world will be completely nullified and covered over by “the knowledge of Hashem”, “like water covers the sea”. 

Through this explanation, the Rebbe has succeeded in revealing how the machloikes between the Rambam and the Ramban (a machloikes for the sake of heaven) will ultimately see both opinions fulfilled because we have revealed how in truth they are really one!

* Explained with more detail by R’ Nissan Dovid Dubov here).

Shavuos 5751: “The New Torah That Will Go Forth From Me”

One of the most prominent features of the Messianic era is the spreading forth of Divine knowledge.  It begins with Moshiach Tzidkeinu himself (“he will possess great wisdom greater than Shlomo Hamelech, and will be a great Prophet (Novi) close to [and exceeding] Moshe Rabbeinu”), and proceeds to the entire Jewish nation (“Yisroel will be great sages and will know the hidden things and will grasp the knowledge of their Creator according to their [individual] ablity”).  This is expressed by the verse in Yeshaya “Because Torah will go forth from Me” (“כי תורה מאתי תצא”), upon which the Midrash explains “A new Torah will come forth from Me, innovation in Torah (chiddush Torah) will go forth from Me” (תורה חדשה מאתי תצא, חידוש תורה מאתי תצא).  [As explained in many places in Chassidus, the “new Torah” refers to new and deeper understanding of the very same Torah that was given to Moshe Rabbeinu at Har Sinai: the very same Torah, the very same letters, etc.]


The Rebbe explains that there are two aspects to the chiddush Torah: the newly revealed secrets of the Torah, and chiddush in halacha (specifically: using the fins of the Leviyoson to shecht the Shor Habar, as the Rebbe will explain in depth.)

That Moshiach will reveal secrets of Torah is readily understood.  But to say that he will make innovations in halacha presents a difficulty, because (as mentioned above) Moshiach is a Novi and there is a priciple that a Novi is not permitted to make innovations in halacha (אילה המצוות, אין נביא רשאי לחדש עוד דבר מעתה).  Furthermore, what is the idea of an innovation in Torah anyway?!  The entire Torah (including the future innovations of a  sage, “talmid vosik“) was given to Moshe Rabbeinu on Har Sinai — so what room is there to “innovate”?

The answer the Rebbe gives is that the effort of the talmid vosik to find and reveal the answer (using the 13 rules through which the Torah is explained) makes it his own chiddush.  On a deeper level, such a chiddush is only revealing something that was “concealed, but existing” (העלם שישנו במציאות).  Meaning that using the tools of the 13 rules the human intellect is capable of revealing this concept.  But in the Messianic Era, the chiddush will come from the level of things which are “concealed, and not in existence” (העלם שאינו במציאות).  Meaning that human intellect could never arrive at such a conclusion, it must be revealed into human intellect from Above by the Holy One, blessed be He.  Thus the midrash tells us that this new dimension of Torah comes “from Me” (from Above) and “goes forth” — goes out into human intellect.

This also answers the difficulty of Moshiach as a Novi making innovations in halacha: the revelation of prophecy to Moshiach (revelation of Hashem from Above) does not remain “Above” (in which case it has no bearing on halacha), but rather: Moshiach draws it into the understanding of his own intellect, and proceeds to teaches it to the people, enabling the masses to understand these Divine revelations with their own human intellect.  Once it becomes understood with the human mind, it is “not in the heavens” (לא בשמים היא) and thus is valid to make halachic rulings.

Based on what was explained above, we can understand how in the Messianic Era it will be permissible to shecht the Shor Habar with the fins of the Leviyoson (a shechita which now would be forbidden because it is not kosher to shecht with a jagged edge): it will be revealed that the halachos of shechita never pertained to this shechita (of the Shor Habar).  An example of such a thing: halacha rules that shechita is forbidden on Shabbos.  In a case of saving a life there is a special heter which permits it.  But this halacha never referred to the shechting of korbanos — it is permitted to do so on Shabbos without the need for a special heter (since the halacha, from the outset, never applied to this shechita of korbonos).  Similarly, the halacha that shechting with a jagged edge is not kosher never pertained to the shechting of the Shor Habar.


What is the connection between the two dimensions of the future Chiddush Torah: the secrets and the halacha (since they are referred to together in the same posuk)?  The Rebbe explains that this can be understood by examining the difference between Beis Shammai and Beis Hillel.  As is known, Beis Shammai ruled very strictly in almost every case, whereas Beis Hillel ruled leniently.  Furthermore, the sages tell us that the halacha is (with a few specific exceptions) according to Beis Hillel.

Beis Shammai’s strictness comes from the fact that they rule in accordance with Pnimiyus Hatorah, whereas Beis Hillel rule according to Nigleh, the revealed dimension of Torah.  Beis Shammai were “sharper”, so there was a basis that halacha should go according to their opinion.  But the halacha is like Beis Hillel because they were the majority, which the Rebbe explains to mean that their reasoning could be understood by the majority.  (Similarly, we find that although Rebbi Meir was greatly praised as being unique in his generation, the halacha does not go with his opinion — because the majority of sages could not grasp the depth of his reasoning.)

The halacha like Beis Hillel is true until in the Messianic Era. But in the time of Moshiach the halacha will be like Beis Shammai, because their sharper reasoning will be grasped by the majority (ultimately everyone will grasp it).  We learn from this the crucial point that a halachic ruling must be in accordance with what the Rov understands.  A Rov must use his intellect to arrive at his decision, not his kabbolos ‘ol to the Rebbe (which hopefully he has — he can save it for other things, but not halachic rulings).  [Interesting to note that even when the Rebbe “guided” Rabbonim to certain rulings (such as ruling that those coming from Eretz Yisroel should keep two days of Yom Tov when they come to the Rebbe), the rulings still had to be halachically sound and not just because “the Rebbe said”.  And we can learn from here as regards the Psak Din on Moshiach…]

The Rebbe raises here another two questions: Since Beis Shammai is almost always more strict, why are we saying that in the Messianic Era (when his opinion will be halacha), the shechita of the Shor Habar with the fins of the Leviyoson will be permitted— this is not more strict, it is more lenient!  And even more: why do we need to be strict in the Messianic era when there will be no more evil?!


The revealed dimension of Torah, Nigleh, deals with revealed good and revealed evil.  Pnimiyus HaTorah deals with hidden good and hidden evil.

Both of these concepts are expressed in the mitzvah of establishing refuge cities for accidental murderers — Arei Miklot.  Six such cities were established in Eretz Yisroel in the times of Moshe and Yehoshua.  Three more, the Rambam rules, will be established in time of Moshiach.  Here we have the same question: will there be murderers in the times of Moshiach?!

Even after avoidas haBirurim is finished (as the Rebbe tells us, in other sichos: this has already occurred) — there will still be the existence of evil in the world (until the resurrection of the Dead, the second, miraculous stage of the Messianic Era).  This evil in the world will cause the continued existence of accidental deaths (though premeditated murder will cease).  Thus, there will be a need for the Arei Miklot also in the Messianic Era.

Looking more deeply, the Rebbe explains that the concept of a refuge city refers to words of Torah.  Learning Torah is a “refuge” which protects the person.  The three new Arei Miklot of the Messianic Era refers to the inner dimension of Torah that will be revealed at that time.  These cities are to be established in the three lands of the Keni, Kenizi, and Kadmoni (the nations of Moav, Amon, and Edom) which will be acquired at that time.  The land of Israel that was conquered in the earlier generations was only the land of the 7 Cananite nations, which correspond to the 7 midos which the Jewish people had to refine.  These three lands that will be acquired in the Messianic Era correspond to the 3 intellectual faculties (Chabad — Chochma, Bina, and Daas), reflecting the refinement of the intellect, the Moichin which occurs in the times of Moshiach.

This brings us back to Beis Shammai and Beis Hillel.  There are certain things that everyone agrees that they are permitted by Torah, and other things that everyone agrees are forbidden by Torah.  The cases of machloikes between Beis Shammai and Beis Hillel are on things where there is a doubt whether it is evil and Torah forbids it, or if it contains good and Torah wants us to elevate it.  Beis Shammai, who were stricter, who ruled in accordance with Pnimiyus HaTorah, deal with a case of doubt by forbidding it, pushing it away, due to the hidden potential evil that the thing may possesses.  Beis Hillel, on the other hand, who are based on Nigleh, the revealed Torah, only push away revealed evil.  (They each have an inherent logic: to permit something that contains evil strengthens the “other side”, but also to push away something that we could be lenient with also gives strength to the “other side”.)  The shechting of the Shor Habar with the fins of the Leviyoson is different because will be done by Hashem himself, which leaves no room for any possibility of evil (and thus even Beis Shammai will permit such a shechita).


It is explained in Chassidus that the expression of the gemara that equates shechting with pulling or drawing (אין ושחט אלא ומשך) means that the act of slaughtering an animal in a kosher manner takes something that was forbidden to eat (the live animal) and “draws” it into the the realm of the permissible.  Once it becomes permissible, a Jew can eat the flesh of this animal, internalizing and elevating it.  What as forbidden to eat becomes permissible to eat.  Eating refers to internalizing Torah, drawing it down and grasping the concepts.  The Arei Miklot of the Messianic era are the new revelations of Pnimiyus Hatorah from Moshiach, revelations so lofty that on their own they cannot be grasped and internalized — they are in the category of “forbidden (unable) to be eaten (internalized)”.  Shechita means taking that which cannot be internalized and making it able to be internalized.

The Leviyoson, who lives in the sea, the hidden world, represents serving Hashem spiritually via lofty spiritual unifications (יחודים עליונים).  The Shor Habar, which lives on dry land, the revealed world, represents the service of Hashem by refining physicality.  Each one has what the other lacks: the spiritual Leviyoson is in a way of elevation from Above, grasping lofty lights but they cannot be drawn down below; the Shor Habar is drawing everything into physicality, but it lacks the lofty revelations.

In the future there will the qualities of both of these dimensions together — that the lofty lights will be drawn down and revealed below.  How?  By shechting the Shor Habar with the fins of the Leviyoson*, meaning that great spiritual levels associated with the Leviyoson will be revealed in those matters associated with the Shor Habar type of Divine Service.  This means even the most lofty matters, things which cannot be grasped by the human intellect, will be drawn down in a way that they can indeed be grasped, that the Torah “from Me” which cannot be grasped at this time, will “go forth” to be grasped by human intellect.  The loftiest spiritual revelations will be drawn down below to into halacha that deals with physical objects.

And with this explanation in mind, let us note (and grasp) what the Rebbe says in the sicha of Parshas Vayeitzei, 5752:

The only thing lacking is — that a Jew should open his eyes properly, and should see how everything is ready for the Geulah!  There is the “set table” already, and there is already the Leviyoson and the Shor Habor and the aged wine, and Yidden are sitting at the table — “their father’s table”, together with Moshiach Tzidkeinu (as stated in seforim that in every generation there is one of the seed of Dovid who, due to his righteousness, is fitting to be Moshiach), and there is already a “heart to know and eyes to see and ears to hear”.

The table is set with the teachings of Moshiach, teaching things that we could never arrive at on our own, which enable us to grasp, in the vessels of Nigleh (Tanach, Midrashim, Mishnayos, Gemara, Halacha) great and lofty things which would otherwise be beyond human intellect.  All we need to do is to open our eyes to this reality, and proceed to “eat” — to learn and internalize these teachings, completing the refinement of the intellect, and bringing into our reality the revelations of the true and complete Geuloh!

“All the rest is commentary, now go and learn.”

* To note: the Midrash informs us that the Shor Habar will be shechted by the fins of the Leviyoson: the jagged edge of the fins tells us that this shechting will take place “step by step”, level after level.