English translation — מטו"מ-מנ"א

1.

When the parshiyos Mattos and Masei are connected¹,

they are read on Shabbos Mevarchim the month of Menachem Av,

or the first Shabbos of the month of Menachem Av.

And according to the known²

that all parshiyos of the Torah have a connection to the time in which they are read,

it is understood,

that the parshiyos Mattos Masei have a connection not only to the totality of the time of Bein HaMetzarim³,

but also

(and primarily)

to the month of Menachem Av⁴.

2.

The custom of Israel which “Torah it is”⁵

is to call the month

(in the blessing of the month)

— “Menachem Av”.

regarding the writing of the name of the month in documents etc.: also when one writes “Menachem Av”,

and even more so even if one wrote “Menachem” instead of “Av” the get is kosher,

because “the matter is publicized and known

The month of Av is called the month of Menachem⁶,

and even more: some have the custom that in ketubot and documents one writes initially "Menachem" instead of "Av"⁷].

And one can say one of the explanations about this and in the introduction:

Our Sages, may their memory be blessed, said<sup>8</sup>

"The names of the months came into their hands<sup>9</sup>

from Babylon".

It stands in the commentaries<sup>10</sup>

that <b>all</b><sup>11</sup>

the names of the months are not languages of the "Holy Tongue" but the language of <b>Chaldeans</b><sup>12</sup>

(Persian names<sup>13</sup>).

But based on this, several difficulties arise: we find many and various of our Sages, may their memory be blessed,<sup>14</sup>

on <b>names</b>

the months are connected with the meaning of the word as it is in the Holy Language

"deshe — derech sham" which there it is understood that this was said only in the manner of a hint,

the word "deshe" however is not in the Holy Language,

but not so in the aforementioned statement of our Sages, may their memory be blessed, it implies that this is as a meaning of the word]¹⁶.

And one must say and at first glance simply and there is no room for a difficulty: the explanation of our Sages, may their memory be blessed, "they brought up from Babylon" is <b>literally</b> — one speaks about the <b>matter</b> of "<b>the names of the months</b>",

and nothing more.

D.

H.

that the <b>connection</b> of the word with the month

(— its <b>name</b> will be)

was renewed and came up from Babylon¹⁷,

but not that the word is <b>from the language</b> of Babylon.

And in any case, even if you say that in some of them this is from the language of Babylon — certainly one cannot say it regarding "Av".

And furthermore, and mainly — since these are names that the Torah¹⁸

uses

They¹⁹,

it is understandable that they have the interpretation as they are used and interpreted in the Holy Tongue²⁰.

And particularly in our matter in this name

(Menachem)

Av,

that the name "Av" has the meaning of the word "Av" in the Holy Tongue²¹.

According to this it turns out,

that "Menachem Av" has the meaning that one comforts the "Av",

which regarding Jews means — our Father in heaven,

comforts the Above,

as it were.

— If one would call the month "Av Menachem",

it would mean that the "Av"

(Our Father in Heaven)

is Menachem

(Jews)²²

; but since the name is "Menachem Av",

it means that the "Av" is the <b>Menucham</b>²³

(in the blessing of Nechem),

which means that "Tzion" is Menuchenet

(the Almighty is Menachem Tzion)]

Continuing from our Sages, may their memory be blessed,²⁴

that the Almighty says "What²⁵

to the father who exiled his sons²⁶

(Woe to the sons who are exiled from their father's table)

one comforts Him,

so to speak,

Menachem.

3.

Based on this one will understand the connection of the month of Menachem Av to the portions of Matos and Masei²⁸,

because this point — that a Jew hears that the consolation which he wishes for himself in this month — is not

(only)

a consolation for himself,

but on the contrary,

(mainly)

a consolation of the nation for the “Av”,

our Father in Heaven — is emphasized,

both in the portion of Matos and in the portion of Masei:

In the portion of Matos it is related how the Almighty commanded Moshe Rabbeinu regarding the war of Midian,

and said this in the language “avenge the vengeance of <b>the Children of Israel</b> from the Midianites”²⁹

; but at the time when Moshe Rabbeinu conveyed the command to the Jews,

he said “to give the vengeance of <b>Hashem</b> upon Midian”³⁰.

It stands in the Sifri³¹,

that Moshe said to the Jews “not the vengeance of flesh and blood are you avenging but the vengeance of <b>He who spoke and the world came into being</b>”.

And likewise we find in parshas Massei,

where the verse says³²

"And you shall not defile the land etc. in which I dwell, for I, the Lord, dwell in the midst of the children of Israel,"

it is stated on this in the Sifri³³

: "Beloved are Israel that even though they are impure, the Shechinah is among them³⁴..

Beloved are Israel that in every place³⁵

that they went into exile, the Shechinah went with them ..

And when they return, the Shechinah is with them."

E.

That the matter of the exile is not only for Jews,

but also for the Shechinah,

the Shechinah in exile,

and consequently,

the redemption of the Jews

(also)

is a redemption for the Shechinah,

and it is understood that the redemption of the Shechinah is more important than the redemption of the children of Israel.

D.

D.

But one must understand:

In the name "Menachem Av" is emphasized only the consolation for the Av,

and it is not at all mentioned the consolation for Jews,

for the Ben.

And nevertheless, this is the name of the month as it is called by all Jews³⁶.

It is not understandable: when it would be speaking only about great tzaddikim,

whose service is only "for the sake of the Most High" and they think mainly not about themselves,

even not "in order to cleave to Him, blessed be He"³⁷

— it is understandable that by them the matter of the exile consists in that which they feel the exile of the Shechinah;

Even the Jews who do not hold at the level of service only for the sake of the Most High,

But <b>mainly</b> they hear the exile of the Shechinah and the <b>spiritual</b> destruction — "We cannot ascend and see <b>and prostrate</b> ourselves etc."³⁸

— Godliness is not illuminated in the world and there is lacking in them the revelation of Godliness in their souls³⁹,

In their study of Torah and fulfillment of the commandments and especially in the service of prayer

(— to prostrate oneself),

They hear the matter of "Menachem <b>Av</b>" at least in that they comfort the "portion of God from above"⁴⁰

Which is found in them,

The fatherly part which is in them.

How can one but say regarding <b>every</b> Jew,

and in <b>every</b> situation and circumstance,

that "yada ish b'nafsho" that it hurts him that they are in siege and captivity,

we have the yoke of the nations on our necks,

many waters of worries of livelihood, a strait and distress <b>in physicality</b>,

he lacks in the needs of the body, in children, life, and sustenance,

that it is not in a manner of ease as it is desired that it should be among Jews —

How does one say that for such a Jew the month is called by the name "Menachem Av"?

He.

Will one understand this in the introduction of what one finds regarding this in the matter of prayer:

It is known the Torah of the Maggid⁴¹

On the

Statement of our Sages, of blessed memory⁴²

"One should not stand to pray except out of a heavy head [i.e., with solemnity],"

that one must pray not because of one's own deficiency,

one's own needs,

but for the deficiency in "the head of all heads,"

that which is lacking, as it were, in the Shechinah.

And "even when one requests one's own needs, his intention should be that the matter above should not lack, God forbid, because⁴³

the soul is a part of God from above and it is a limb of the limbs of the Shechinah, and this is the essence of the request: that it be filled and flow forth to above"⁴⁴.

So also in this it is not understood in the manner explained above:

Those who hold at the level that one's own needs do not occupy space,

and consequently they do not feel their own deficiency,

at least not as a main thing — it is understandable that their prayer is about that deficiency above.

But by most Jews, indeed one's own needs — the body and matters of the body occupy space and they feel the deficiency of the body and it makes them narrow and confused from concentration in Torah study,

confused in the fulfillment of the commandments⁴⁵,

and consequently it is a <b>positive commandment</b> to pray to the Holy One, blessed be He, that the Above should fill <b>the</b> deficiency⁴⁶

— so how does the teaching of the Maggid fit such a prayer, that

"We do not stand to pray except with a heavy head" from above,

on the lack in "the head of all heads"?

6.

Regarding the revealed aspect, one can explain this

(at least with difficulty)

according to the ruling of the old Rebbe in his Shulchan Aruch⁴⁷,

that "a person has no authority over his body at all",

because the body of man is not his,

but it is the acquisition of the Holy One, blessed be He⁴⁸.

Based on this it comes out,

that at the time that there is a lack in the needs of the body and consequently — in the body it is a pain, as it were, for the

(true)

<b>Master of the House</b> of the body,

the Holy One, blessed be He.

And therefore there is no contradiction that a Jew prays that the One Above should fill the lack in the needs of the body,

and together with this is "his intention that the matter should not be lacking Above" — because his intention in his prayer that the needs of the body should be fulfilled is

(not in order that he

(the <b>man</b>)

should not be lacking,

but)

in order that in the <b>possessions of the One Above</b> there should not be any lack.

7.

But the explanation is not sufficient,

because

and not in the acquisition of the Holy One, blessed be He]

One has already spoken several times,

that since the revealed part of the Torah and the hidden part of the Torah are one Torah — in the language of the Zohar⁴⁹

: the soul of the Torah and the body of the Torah

— it cannot be that they should be in contradiction to each other,

And in our matter it turns out seemingly that the content of the matter of prayer as this is according to Nigleh is the opposite of this as it is according to the teaching of the Maggid mentioned above: In Nigleh it states⁵⁰

that the positive commandment of prayer is that when a person feels that he lacks something he should pray to the Most High that He should fill the lack.

And according to this,

when one is still at the level where he is concerned only,

or at least primarily — that which <b>he </b>lacks in <b>his </b>material <b>needs</b>,

and is not <b>sensitive </b>at that time that his body is the property of the Holy One, blessed be He — the <b>positive commandment </b>for <b>him </b>is that he should pray for <b>his </b>lack;

And beyond this — this is the <b>Piyyut</b> in prayer,

that Piyyut is a main thing in prayer — and the explanation is <b>according to its simple meaning</b>,

<b>as explained</b> in the commentators of the prayers⁵¹.

And even in the commentators of the prayers according to the intentions of the AriZal etc. — it is emphasized on the spot that these are: intentions,

hints,

secrets etc.

However, according to the above teaching of the Maggid, the statement of our Sages, may their memory be blessed, "&lt;b&gt;One should not &lt;/b&gt;stand to pray &lt;b&gt;except &lt;/b&gt;with a sense of heaviness of head" turns out — that the entire matter of prayer must be &lt;b&gt;only &lt;/b&gt;"so that nothing should be lacking &lt;b&gt;above &lt;/b&gt;, Heaven forbid"&lt;sup&gt;52&lt;/sup&gt;.

One must say,

that even such a Jew who

Think at that time only about his own deficiency,

But in the inwardness of his prayer

(also)

on the deficiency in the "head of all heads".

Ch.

And the explanation in this is:

A⁵³

The main difference between the soul and the body of a Jew is — the soul is a part of G-d <b>from above</b> literally⁵⁴,

the body is "similar in its materiality to the bodies of the nations of the world"⁵⁵,

and therefore the Alter Rebbe says⁵⁶

the matter of choice is specifically in the body,

and the reason for this: choice applies to say specifically between things which are equal one to the other

(in the matter of the desired)

; by things that do not have any equal sides,

no common qualities between themselves it is not fitting to say any choice,

it depends what one wants.

Therefore true choice applies to say only regarding the body which is "<b>similar</b> in its materiality to the bodies of the nations of the world",

but regarding the soul choice does not apply.

From this itself there is an advantage in the body of a Jew relative to the soul,

specifically the body has a connection, as it were, to <b>Essence</b>⁵⁷

: the soul is

(as a soul)

related primarily to the aspect of light and revelation,

but not so in the body and its materiality of a Jew in which <b>chose </b>the Holy One, blessed be He, it is connected with His Essence <b>literally</b>,

For true choice is only in the Essence and Being that has no⁵⁸

cause or reason that preceded it, heaven forbid

(unlike⁵⁹

besides Essence,

even in the highest levels of light,

there is from the aspect of <b>light</b>⁶⁰

here a tendency and consequently a kind of compulsion as the tendency demands, and consequently true free choice is not applicable there,

true choice)⁶¹.

And although that choice comes

(entirely)

from the side of the chooser,

not from the side of the chosen thing

(the body),

since however that the choice is the choice of the Essence,

it becomes,

as it were,

the reality of the body,

for where it is drawn forth⁶²

<b>His Essence</b> blessed be He, it is not possible that there should remain a

(grasp of)

place for a matter apart from Him, heaven forbid⁶³.

9.

Based on this it is understood,

that also when a Jew prays and requests from the Most High for the needs of his body

(the material of the body —)

the physical,

this is not in contradiction to the teaching of the Maggid that prayer must be "with heaviness of head" of the Shechinah,

that which is lacking in the "Head of all heads",

but on the contrary: specifically in that which is lacking in the physical body of a Jew,

that "touches"

(only)

in the aspect of the revelation of G-dliness

(as it is at the time that there is lacking in the spiritual needs of the soul),

but]

in

(the true)

"Head of all heads",

in His Essence and Being blessed be He, as it were,

who chose the physical body of a Jew.

And consequently, when a Jew feels the lack in his physical needs and this brings him to pray to the Holy One, blessed be He,

this is⁶⁴

in inwardness and in truth, because his inwardness feels the true essence of his matter — the choice of the Essence which is specifically in the physical body.

And therefore they say to every Jew,

in whatever situation and state he may be,

"One should not stand to pray except with a heavy head [solemnity],"

that by him this can be and consequently this must be,

also his intention <b>revealed</b>⁶⁵,

that what he asks for his needs

(including also his needs)

physical,

is because it is lacking, as it were, in that which is above <b>literally</b> — the Essence that is in it,

as it were.

Yud-Dalet.

Through this one will also understand the matter of “Menachem Av”⁶⁶

Since every Jew is <b>a son </b>of the Holy One, blessed be He,

and even more — the choice of the essence is specifically in the body,

so that which a Jew feels the exile

(also)

in physicality that pertains to the body literally,

is inwardly this is the matter of the exile of the Shechinah,

Because the matter of exile in Godliness, as it were,

is not only in the aspect of Shechinah "that dwells and is clothed within all worlds to enliven them and sustain them"⁶⁷,

but touches the <b>Father</b>,

until in His Essence, as it were — at the time when it is lacking for Jews in physical bodily needs in their plain sense,

which in this is the choice of the Essence,

there becomes from this a kind of matter of exile,

as it were,

in

(Father,

until)

Essence⁶⁸

and Being⁶⁹.

Yes.

With this one will also understand what one finds in the books³³,

that after the entire length "in every place that they were exiled

(Israel)

the Shechinah was with them ..

and when they return the Shechinah is with them" with the proofs from verses,

he continues: Rabbi says a parable: to a king who said to his servant, if you seek me⁷⁰

behold I am with my son, as long as you seek me I am with my son, and so it says⁷¹

Who dwells with them in the midst of their impurity.

It is seemingly not understandable: what does the Rebbe add to the words of R. Nasan that "Beloved are Israel that in every place where they were exiled, the Shechinah was with them ..

when they return, the Shechinah is with them",

also from them it is indeed understandable that the Most High is &lt;b&gt;always&lt;/b&gt; with Jews,

in every place.

Only the difference between the two opinions is:

"R' Natan says <b>Beloved</b> are Israel that in every place where they were exiled, the Shechinah is with them."

R' Natan speaks about the soul of Jews as it is connected with a matter in the manner of the feeling of endearment

(in human language),

not the essence of the soul but feeling and revelation — and is seen in revelation,

<b>Beloved</b> are Israel,

that with this they are <b>separated</b> from all the nations of the world,

and from the side of this soul one says that in every place where they were exiled, the Shechinah is <b>with them</b>,

Since that the soul from the side of the commandment is truly a part of G-d above,

in a revealed way,

it is sufficient that "the Shechinah is <b>with them</b>" that the exile should not affect it.

Upon this, Rabbi adds that this is also from the aspect of the body,

and therefore he brings the parable "like a king who said to his servant: If you seek me, behold I am with my son; as long as you seek me, behold I am with my son, and thus it says: 'Who dwells with them in the midst of their impurity'": here one does not speak about a matter that is connected with a concept of "beloved" — emotion and revelation,

but with an essential matter in the manner of the connection of a father and son,

which is connected with body,

in which there is the choice of the essence⁷²

as above⁷³.

And therefore: a)

he emphasizes that this is "as long as you seek me",

since this is connected with essence, in it there is no difference or change⁷⁴.

b)

he brings the verse

(and likewise the rest of the verses)

"Who dwells with them in the midst of their impurity",

which pertains to the body and its matters,

not to the soul⁷⁵

and its matters — which

(even)

words of Torah do not receive impurity⁷⁶.

12.

According to the above explanation in the matter of "Menachem Av" one will also understand another question in this:

Consolation in general is — when something undesirable happened to someone,

and

To fill the lack he cannot,

is a <b>second</b> who is <b>not</b> in the same state,

he finds at least a consolation

(whether in words or in deed)

for the one who was affected.

In our case however,

how are Jews able to comfort the Above⁷⁷

while they themselves are in exile.

And on the contrary: the main matter of the exile is indeed with Jews,

and the exile for the Holy One Blessed Be He is only a result of that which He is “<b>with them</b>”,

with Jews?

Is the explanation in this:

Regarding a father and son, Chazal say⁷⁸

"The power of the son is more beautiful than the power of the father."

It is known that in this both extremes are emphasized: the power of the son is "more beautiful" than the "father"; and on the other hand,

is this itself

(the "more beautiful")

comes "from the power of the father" — from the father.

For everything that the son has comes from the father; only because the son derives from the essence of the father,

therefore his "power of the son is more beautiful" than the father — from his revealed powers⁷⁹.

It turns out,

that the connection <b>essential</b> that exists between

(essence of G-d)

father and son is evident in that the power of the son is greater than the power of the father.

Every matter below — is descended from above,

and so in this matter: the matter that “the power of the son is greater than the power of the father” below is descended from that which “the power of the son

From the power of the Father above — between the Supreme One and His children — Jews,

as it were:

Due to the fact that in the children of Israel down here there exists the power of the essence,

there is revealed in them the essence of the Father which is not revealed in the worlds above,

even in the <b>levels</b> the most supernal in Divinity.

And consequently, Yisrael below is the — beautiful like the son,

the essential power itself,

upon "Menachem" to be, as it were, our Father in heaven,

And in the manner that one finds in the revealed part of Torah and openly that the Supreme One says

"My children have defeated Me, My children have defeated Me."

13.

Since the <b>entire</b> month is called "Menachem Av",

it is understood that the matter of consolation begins

(not only from after Tisha B'Av,

when the period of "Shiva d'Nechemta" begins,

but)

already from the <b>beginning</b> of the month.

For the matter of consolation for the exile is brought about through the conduct of Jews,

which are the opposite of <b>our sins</b> — the <b>sole</b> cause of <b>our exile</b>,

And in particular <b>when Av enters</b>,

the conduct in connection with the <b>destruction</b> of the house of our God,

with which

one is “Menachem”

(the matters of)

Av,

weakens the destruction and brings closer the <b>building</b>.

And therefore &lt;b&gt;come to &lt;/b&gt;dinim etc.,

And in general one must endeavor in these days to add as much as possible in Torah, mitzvos, and the service of G-d,

And in particular — both in the laws and customs &lt;b&gt;that diminish &lt;/b&gt;etc. in these days,

And on the other hand,

That one &lt;b&gt;adds &lt;/b&gt;in Torah, which “the precepts of the L-rd are upright, rejoicing the heart”&lt;sup&gt;83&lt;/sup&gt;,

And in particular — according to the custom⁸⁴

in many places — they make in these days a siyum of a tractate,

so that then the day becomes a "yoma⁸⁵

tava lerabbanan"⁸⁶,

In general, they cook even more in the study of the Torah that gladdens the heart,

and especially in the study of the laws of the Chosen House — about the Holy Temple,

its form and its entrances etc.,

so that through this study of the matters of the form of the House, "the building of My House" is not nullified,

and "I consider them as if they are engaged⁸⁷

in the building of the House"⁸⁸,

What with all these matters,

our deeds and our service,

one consoles, as it were, our Father in heaven,

and the Lord was comforted

(regret⁸⁹

as it were),

the Almighty will take out Jews from exile and build the Third Holy Temple,

the Sanctuary of the Lord, Your hands established⁹⁰

Speedily in our days, literally.

Shabbos Parshas Emor 5737)