[Translator’s Note: The primary theme of the farbrengen was Rebbe Shlita’s interpretation of the recent disarmament talks as a foreglimpse of the fulfillment of the prophecy, “And they shall beat their swords into plowshares.” This concept was presented in the essay entitled, “Swords into Plowshares.” The Rebbe’s sichos included some additional points that were not included in that essay and are recorded below.]

1. In Parshas Mishpatim, there is an allusion to the conclusion of the exile and the beginning of the Redemption. To explain, Parshas Mishpatim is primarily concerned with laws governing the social and business relations between different individuals. In the Mishnah, these laws are included in the order Nezikin.

Our Sages explain “the entire order of Nezikin is a single tractate.” In particular, this applies to the three tractates, Bava Kama, Bava Metzia, and Bava Basra which form a single continuum.1 Therein lies a connection to the concepts of exile and redemption. For in general, the concept of Nezikin, “damages,” refers to exile and in particular, the three tractates mentioned above refer to the three periods of exile endured by the Jews, the Egyptian exile, the exile after the destruction of the First Beis HaMikdash, and the present exile which began after the destruction of the Second Beis HaMikdash.

When comparing these three tractates, a marked difference becomes apparent. Bava Kama and Bava Metzia begin with negative factors, the four sources of damages and a dispute over a lost article. Bava Basra, by contrast, begins with a description of partners who voluntarily desire to minimize the damage which one might cause the other.2

Similarly, the conclusion of the tractate focuses on an increase in wisdom which alludes to the ultimate increase in wisdom which will accompany the Era of the Redemption. And this increase in wisdom will in turn nullify all the undesirable influences in the world.3

Spreading peace and unity serves as a catalyst for the Redemption. This is also reflected in Parshas Mishpatim, for the purpose of the laws placed in the category of mishpatim is to increase peace. In a similar context, our Sages relate that Zion will be rebuilt through judgment as it is written, “Zion will be redeemed through judgment and those who return to her through tzedakah.” Significantly, we find an emphasis on deeds of kindness in Parshas Mishpatim which mentions the mitzvah of offering free-loans.4

And the tractate Bava Basra associates this with the Redemption, stating “Great is charity for it brings close the Redemption.”

There is an allusion to these concepts in the present days of the month, beginning with the previous Thursday, the twenty-fifth of the month, which is associated with the Priestly Blessing which begins “So (כה, numerically equivalent to 25) shall you bless the children of Israel.” As our Sages mention, this blessing must be recited with feelings of love for every member of the Jewish people.5 This blessing contains all the blessings required by the Jewish people in a perfect manner, including the ultimate blessing, the blessings of the Redemption.

This leads to the twenty-six of the month, a date which is numerically equivalent to G‑d’s Name v-u-v-h. This relates to the service of “I placed G‑d before me at all times.” And this service will hasten the coming of the Redemption and the revelation of G‑dliness throughout the world. (This revelation is also connected with the recitation of G‑d’s Name in the Priestly Blessing in the Beis HaMikdash.)

And this leads to the present date, the twenty-seventh of Shvat numerically equivalent to the Hebrew word זך which means “pure” and alludes to the pure oil with which the menorah in the Beis HaMikdash was kindled.

This Shabbos is also the Shabbos on which the month of Adar is blessed. This blessing is associated with Rosh Chodesh, the renewal of the moon. The renewal of the moon after its concealment is used as an analogy for the Redemption and the complete renewal of the Jewish people “who will in the future be renewed as [the moon] is renewed.” This is particularly true in connection with the month of Adar whose mazal (source of influence) is healthy.”

Our Sages associate the month of Adar with “joining one redemption (the redemption of Purim) with another redemption (the redemption of Pesach).” May we merit the ultimate Redemption immediately — with all the significance of the word immediately, miyad (מיד) in Hebrew. As explained on previous occasions, this word refers to the three Jewish leaders associated with Redemption; Moshe, Yisrael (the Baal Shem Tov), and David (who is referred to as malkah meshicha, “the anointed king”). And most importantly, may we merit the simple meaning of the word miyad, that the Redemption come immediately without any delay.

The Rebbe Shlita completed the farbrengen with a short sichah acknowledging his satisfaction at the printing of an album of Torah thoughts in memory of Rav Moshe Yitzchak Hecht ע"ה. The Rebbe concluded with the prayer that all mourning be nullified with the coming of the ultimate Redemption in the immediate future.