As is explained near the beginning of Likkutei Torah, that even the ten faculties of the soul are not the soul itself. And the essence of one’s soul is united with Hashem’s very essence, with Hashem’s very existence Blessed be He.
Through all of this we come to the true and complete redemption as the Possuk states: וְאַתֶם תְלֻקְטוּ לְאַחַד אֶחָּׁד בְנֵּי יִשְרָּׁאֵּל “You shall be gathered one by one, B’nei Yisroel”. Particularly through the study of sections of Torah which are themselves compilations akin to the Possuk: וְאַתֶם תְלֻקְטוּ לְאַחַד אֶחָּׁד בְנֵּי יִשְרָּׁאֵּל “You shall be gathered one by one, B’nei Yisroel”.
Likkutei Torah
Which by being a collection illustrates Torah’s example of [that which is meant by] the verse: וְאַתֶם תְלֻקְטוּ לְאַחַד אֶחָּׁד בְנֵּי יִשְרָּׁאֵּל “You shall be gathered one by one, B’nei Yisroel”.
Similarly, Through the Study of RaMbaM
Whose compilation is also a collection.
And Similarly, the Study of the Mishneh
Which Rabbeinu Hakodosh compiled, which is also a collection.
Incidentally
The beginning of the second chapter of Pirkei Ovos which is studied today is a statement of Rabbeinu Hakodosh as the Mishneh starts: “Rebbi says...”
And in This Way
Through studying all these holy works may we come to fulfil the promise: מְהֵּרָּׁה הַ׳ אֱלֹקֵּינוּ יִשָּׁמַע בְעָּׁרֵּי יְהוּדָּׁה “Speedily Hashem our G-d may it be heard in the cities of Yehudah”... the sounds of the five voices attributed to the joy of a Chosson and Kallah which parallel the five voices with which the Torah was given.
Torah Was Given
Our sages of blessed memory state in the Talmud Brochos: (6:2) “Rabbi Chelbo said that Rav Huna said: Anyone who benefits from the feast of a groom but does not cause him to rejoice violates the five voices mentioned in this verse, as it is stated: (Yirmiyohu 33:11) קוֹל שָׂשוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַלָּה קוֹל אֹמְרִים הוֹדוּ אֶת ה׳ צְבָאוֹת כִּי טוֹב ה׳ כִּי לְעוֹלָם חַסְדּוֹ מְבִיאִים תּוֹדָה בֵּית ה׳ כִּי אָשִׁיב אֶת שְבוּת הָאָרֶץ כְּבָרִאשֹנָה אָמַר ה׳ “The voice of joy and the voice of gladness, the voice of the groom and the voice of the bride, and the voice of those who say: Give thanks to HaShem the Lord of hosts, for HaShem is good, for His mercy lasts forever, even of those who bring a thanks-offering to the house of HaShem. For I will restore the captivity of the land as it was in the beginning, says HaShem”. These five voices in the context of a bride and groom correspond to the five voices mentioned in the context of the revelation at Sinai, as in Song of Songs, the day of the revelation at Sinai is alluded to by the phrase: ‘His wedding day’ (Rabbi Yoshiyahu Pinto, Maharsha). What is his reward if he causes the groom to rejoice? He is privileged to acquire the Torah, which was given with five voices, as it is stated (Shemos 19:16) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקוֹל שֹפָר וְגוֹ׳ וַיְהִי קוֹל הַשֹּׁפָר וְגוֹ׳ וְהָאֱלֹקִים יַעֲנֶנּוּ בְקוֹל׃ “And it was on the third day, when it was morning, there were sounds [Kolos], and lightning and a thick cloud upon the mountain, and the voice [Kol], of the shofar. The plural ‘Kolos’ indicates at least two sounds, while ‘Kol’ “the voice of the shofar” is one more. The passage continues: “And when the voice [Kol] of the shofar grew louder and louder, Moshe spoke and Hashem answered him by a voice [Kol]” (Shemos 19:19). Along with the three previous voices, the second shofar and the voice with which Hashem answered Moshe amount to a total of five voices at the revelation at Sinai.
Fruition of the Promise
Of the Prophet Yirmiyohu (31:7) הִנְנִי מֵּבִיא אוֹתָּׁם מֵּאֶרֶץ צָּׁפוֹן וְקִבַצְתִים מִיַרְכְתֵּי אָּׁרֶץ בָּׁם עִוֵּּר וּפִסֵּחַ הָּׁרָּׁה וְיֹלֶדֶת יַחְדָּׁו קָּׁהָּׁל גָּׁדוֹל יָּׁשוּבוּ הֵּנָּׁה “Behold I bring them from the north country and gather them from the uttermost ends of the earth, the blind and the lame amongst them, the woman with child and she who travails with child all together; a great company shall they return here.”
They Shall Return Here
To Eretz Yisroel.
Not only in the future tense (that they will return) but in past tense as well, that they have already returned. Also, that which the Possuk states: תוֹרָּׁה חֲדָּׁשָּׁה מֵָּֽאִתִי תֵּצֵּא “When a new Torah will emanate from me” shall have happened in the past - that it has already emanated. But the main thing is that it shall all happen immediately! Mamosh now at the rate of our (human) speed.
