English translation — ש״פ חז״ב, י״ב תמוז

a dwelling place for Him, blessed be He,

as it is said⁵¹.

"And they shall make Me a Sanctuary, and I will dwell in their midst,"

and through this they bring about and draw down in the world the completeness of all the "forty labors,"

including also the one labor

one"

(the service of the day of Shabbat,

the work of Heaven")

And more generally, this is the difference between exile and redemption

(weekday and Shabbat)

— that exile is called work,

as it is written".

And I will proceed slowly for the sake of the work"

"That then is the time of the clarification of the 39 labors in the aspect of the clarifications of the 288 sparks that fell in the breaking,

And through our actions and our service throughout the time of the exile, there is revealed the aspect of Shabbat,

"a day that is entirely Shabbat,

when the completion of the work of the forty is achieved,

the 'one' labor."

And it is understood,

that this matter is emphasized particularly in the fortieth year,

that.

Hashem gave you a heart to know, eyes to see, and ears to hear,"

three matters that include all details of man's service,

which,

through this there is added even more in the revelation of the work of the fortieth,

work of the H.

"One"⁵⁴.

Based on this, we can also explain the reason for the order of the labors — which begins with

"The Sower" and ends with "The one who transfers from one domain to another":

At the beginning and end of the labors, the general content of the matter of exile is emphasized

(,

time of refinement

of the 39 labors")

"The sowing" — as is known, the general concept of exile is compared to sowing,

"as it is written,"

"And I will sow her for Me in the land"; and "the removal from domain to domain" — for the general concept of exile,

"children who have been exiled from their father's table,"

is similar to and analogous to taking out from the domain of the Holy One, blessed be He, to another domain,

so to speak,

which is the entire order of the concept of exile,

The time of clarification of the 39 labors"

(also of,

striking with a hammer")

And likewise regarding,

our deeds and our service throughout the duration of the exile"•⁵,

The clarification of the 39 forbidden labors:.

"The sower" — seeding" of matters of the 613 mitzvos,

as it is written".

"Sow for yourselves for charity"; and.

"The one who carries out from domain to domain" — as known that the point of the content

( it is,

striking with a hammer")

that all the labors are the matter of carrying out from domain to my domain⁶,

removal from the domain of the Holy One, blessed be He,

the private domain,

the Unique One of the world,

to the public domain,

the world of separation¹*.

And through the refinement of the 39 forbidden labors during the time of exile, we come to the true and complete redemption, when the elevation that was accomplished through

Sefer HaSichos - 5749

"the sower" to "the one who transfers from domain to domain": "the sower" — "as in the parable, one plants a seed and brings forth many,

Or just as one plants a single seed and a whole tree grows with many branches, etc."

That is,

that the descent of the exile is for the sake that through this the growth will be with an addition and multiplication that is utterly incomparable; and "the one who takes out from domain to domain"

(to an elevated state)

— from the public domain to the private domain⁶³,

that the entire world becomes a "private domain",

for the Unique One of the world,

a dwelling place for Him, blessed be He, in the lower realms,

And to all – foremost – the redemption of Israel, that all Jews leave another domain and return to their Father's table,

a complete exodus,

through a complete uprooting from exile,

and a complete settlement in the Land of Israel,

all its inhabitants upon it⁶⁶,

literally⁶⁵.

Thus,

in the seventh chapter of Tractate Shabbos, the concept of redemption is emphasized,

And in the manner of a 'great principle,'

they are regarding Bnei Yisrael — not only the redemption of an individual,

or even a small collective or a simple collective,

but rather a 'great collective' above which there is none,

all of Bnei Yisrael,

and they are regarding their action in the world — that the action is in all matters of

the world,

which are included in all the details of the 39 categories of labor

(From 'the sower' until 'the one who transfers from domain to domain')

until the lowest level of 'the public domain',

a lower level that there is no lower level below it,

that also there the transfer from domain to domain operates

(for a higher aspect)

— from 'the public domain' to 'the private domain',

that is the life-force of the world,

As mentioned,

a dwelling place for Him, may He be blessed, in the lower realms.

And this humility

(that the redemption also applies to action in the entire world)

is also emphasized in the redemption of the 12th of Tammuz:

The holiday of redemption was established for two days — the 12th and 13th of Tammuz,

because,

On the 12th of Tammuz, it was,

only the tidings of the redemption,

but the freedom was not yet granted openly,

since this day

(12th of Tammuz)

was a state holiday,

and the government office in his city of refuge was closed by state law,

and only on the next day,

On the 13th of Tammuz,

was the revealed freedom.

And it must be understood: Since all matters in the world,

and especially the redemption of the leader of the generation,

are with Divine providence — why did G‑d cause that the freedom was delayed an additional day because of a state law that the office is closed, etc.,

And until they mention and emphasize this matter every single year in establishing the holiday of redemption for two days,

the 12th and 13th of Tammuz!

And it will be understood by prefacing a similar question regarding the attitude of our Rebbe the Elder to his redemption on the 19th of Kislev⁶⁶,

as he writes in his well-known letter⁶⁷

Shabbos Parshas Chukas,

♦"2nd of Tammuz

to the holy Rabbi Levi Yitzchak of Berditchev

(and similarly to the holy Rabbi Baruch of Mezhibuzh")

that his redemption was in a manner that "God has done wondrously and greatly in the land."

and especially in the eyes of all the ministers and all the nations that are in all the king's provinces" — which at first glance is not understood: the redemption of Yud-Tes Kislev is a most sublime matter — "Rosh Hashanah of Chassidut",

And then began the main aspect of spreading your wellsprings outward,

etc., etc.,

And what place to emphasize the impression that was made 'in the eyes of all the ministers and all the peoples who are in all the provinces of the king!'

And one can say the explanation of this:

Since these redemptions — 19 Kislev and 12-13 Tammuz — are connected with the true and complete redemption,

that then will be the clarification of the entire world,

including also the nations of the world,

as it is written⁶⁸ "Then I will turn to the peoples a pure language to serve Him with one accord,"

Therefore,

They emphasize the connection of the nations of the world to these redemptions

(the influence upon them, etc.)

,”

As the words of our Rebbe, the Alter Rebbe, regarding his redemption on the 19th of Kislev: 'The L‑rd has done wonders.

In the eyes of all the ministers and all the nations, etc.,

And similarly regarding the redemption of the 12th of Tamuz, which was in a revealed manner before the eyes of all the ministers and all the nations,

And moreover

(on the 12th of Tammuz)

— not only the dissemination in the eyes of all the nations of the land,

but even the official action of the freedom

(not only the decree of freedom given from the capital city)

had to be in a way that would be

noticeable and emphasized that it was done according to secular law! the state — by the fact that the freedom was delayed until the 13th of Tammuz,

on which the government office was officially closed according to state law.

And in this matter

(the influence of the redemption in the eyes of all the ministers thereof)

A special novelty was added this year — in the "House of Representatives" of this gracious state

(where the representatives of all the residents of the state sit,

most of whom are non-Jews)

they officially declared regarding the days of redemption, 12-13 Tammuz,

Praise and gratitude to the Creator and Leader of the world for the miracle of salvation of the leader of our generation,

which,

Following this, he arrived and established his residence in this country,

where he served his work during the last ten years of his life in this world,

and from there he spread Torah and Judaism to the extent of spreading the wellsprings outward throughout the entire world,

and in a manner of Mosin* and the birth in the years thereafter,

During the forty years

(after his passing)

both regarding the spreading of Torah and the wellsprings among Bnei Yisrael,

And regarding the dissemination of matters of good,

justice and righteousness,

among the nations of the world through the observance of the Seven Noachide Laws

(in preparation for the fulfillment of the prophecy,

then I will turn to

Sefer HaSichos - 5749

nations etc. to serve Him with a united resolve•)

— an official declaration according to the law of the state,

In which the uniqueness of this day is emphasized — a day of goodness and kindness, etc.

And it should be added in explaining the emphasis of the effect of influence on the nations of the world in the redemption of 12 Tammuz regarding the redemption of 19 Kislev

(In addition to what was stated above regarding the formality of freedom on 13 Tammuz)

— in greater depth:

It is known⁷² the attitude of our Rebbe the Elder towards the countries of Russia and France,

that during the war between them,

our Rebbe the Elder desired the victory of Russia over France,

Since their spiritual state in matters of fear of Heaven, etc., will be better under Russian rule than under French rule.

And because we see tangibly that throughout the generations

(from the [Alter] Rebbe until my father-in-law, the Rebbe, leader of our generation,

in the early years of his leadership)

the revelation and dissemination of Chassidus was specifically in Russia.

From this it is understood

that also after the redemption of our holy Rebbe on Yud-Tes Kislev in a way that

"G-d did wonders."

"In the eyes of all the ministers and all the nations that are in all the king's provinces,"

The clarification has not yet been made in the country of France,

which was and remains in the category of lower relative to conduct according to fear of heaven in the path of Chassidus etc.

And in this vein, a novelty was made by the president of our generation — who,

Already in the years before his presidency, he personally visited and acted and clarified etc." also in the country of France,

And after he left the country of

Russia — after the redemption of 12-13 Tammuz"⁷³ — that he sent emissaries to the country of France,

And he sent there the Chassidic writings, etc., etc.,

And he adds and continues until this very day,

As we see tangibly in recent years the great effect of the dissemination of the wellsprings outward in the country of France,

That many of Israel were brought close to Torah and Judaism,

And they became connected to the Nasi HaDor,

the master of redemption,

and they study his Torah,

and even became,

"Candles to illuminate" • through their involvement in the dissemination of Torah and Judaism and the dissemination of the wellsprings outward,

to the extent that they also influence the nations of the world in that country to observe the Seven Noachide Laws.

That is,

the redemption of 12 Tammuz emphasizes the action and influence upon the nations of the world down to the lowest level, etc.

(even in a country where the Alter Rebbe feared the influence of its government on the spiritual state of the children of Israel)

which,

through this, the preparation is completed for the true and complete redemption,

when there will actually be a dwelling place for Him in the lower realms,

in the lowest that there is no lower beneath it".

Sometimes

[and until that.

Your children

(in brief)

that the continuation of the well-known Ta'ar-B was in Montage

(Likutei Dibburim Sha'ar,

so,

but,

the main clarification,

until the revelation of the teachings of Chassidut in a manner of the gap" is done by the president of our generation,

the master of the redemption.

To note,

that in the Sefer HaSichos of 5670 and winter 5700 which has just been published

(see below, note 92)

there is a sicha from the year 5698 that was said in Periyu

(p. 257 Yaeld)

And to note,

In the first talk, the distinction between before petirah and after petirah was also explained.

See there.

And from this it is also understood regarding the elevation that is added through the redemption of Yud-Beis Tammuz.

Shabbos Parshas Chukas-Balak,

Yud-Beis Tammuz

And the extra emphasis in all the above — that at the farbrengen of the Yud-Beis Tammuz redemption holiday in the four cubits of the master of the redemption, there is also a group of Jews from the country of France,

who have drawn close to Torah and mitzvos as they are permeated with the light of the Torah.

The teachings of Chassidut,

As a result of the innovation of the Baal HaGeulah in spreading the wellsprings outward.

And therefore,

It is proper to honor them by saying,

L'Chaim"

And a melody of joy — the melody of the country of France as it was transformed into holiness"

which is sung to the words,

HaAdderet v'HaEmunah l'Chai Olamim v'chulei ad",

Praise and glory to the Eternal Living One.

That the content of these words indicates the drawing down and revelation of "the Eternal Living One" in all matters of the world,

Korach

(above p. 555)

Regarding the spreading of the wellsprings outward from the lower hemisphere,

And it is understood regarding the spreading of the wellsprings in the country of France.

That are included in the twenty-two letters from Alef to Tav

(,

Adderes and Emunah" until,

the praise and the glory")

with which the world was created.

And may it be His will that through this there will be added for them

(together with all those gathered here,

within the community of Israel wherever they are)

in all the aforementioned matters,

and they will continue and add even more when they return to their places,

until they bring about in the entire world the revelation of,

"the majesty and faith to the Eternal Life" until "the praise and splendor to the Eternal Life"♦•.

*

The lesson from the above in regard to actual deed:

As we stand on the holiday of redemption, the 12th of Tammuz,

which occurs on the holy Shabbos,

ם׳

(Chukat-

Balak,

Shavuah,

was said.

prophesied about the two Messiahs",

and after midday

(,

Will of wills"•,

Bold and exemplary,

A day that is entirely Shabbat" in the very Shabbat♦•)

Time of Minchah,

In which we read in Parshat Pinchas, this is Eliyahu,

Herald of the Redemption — we must emphasize with greater excellence and greater strength regarding strengthening the faith in the coming of Moshiach, this is the anticipation of my heart-

Sefer HaSichos - 5749

with him",

"I will wait for him every day that he will come"',

including and especially — through study of Torah in matters of the Redemption,

starting from the weekly Torah portion,

and also in the Yad HaChazakah of the Rambam — Sefer Halachot — in the last two chapters called "Laws

(Kings and Wars 6)

King Moshiach"',

which,

The study of these matters is in the manner of 'whoever engages etc. as if it...'⁹,

And thereby they hasten and expedite and effect immediately in actual deed.

And furthermore, and this is also essential — to increase in all the activities of spreading the wellsprings outward

(for on this depends the coming of Moshiach Tzidkeinu,

as mentioned above in section aleph)

beginning with the study of the Torah of the Master of the Redemption,

his maamarim and sichos,

And in particular those that were published recently⁹² which have the advantage of being truly "new"⁹³,

Among all the activities of spreading Torah and Judaism and the wellsprings outward,

In general and in particular — an increase in matters of Binyan,

Houses of Torah, prayer, and Gemach,

And as discussed at length in the farbrengen of before this" regarding the participation of the Nasi

of our generation,

the Baal HaGeulah,

in the sum of one hundred dollars to all those who will notify here that they have added in building

(In a special envelope on which will be indicated a large Beit,

acronym 'Binyan')

which,

surely publicized this and will publicize even more.

And surely they will utilize these auspicious days — the continuation and conclusion of Shabbat Kodesh,

the 12th of Tammuz,

Motzaei Shabbat Kodesh and the first day,

13th of Tammuz,

through the 15th of Tammuz⁹⁵,

in which "the moon stands

(of the month of redemption)

in its perfection"*⁹,

the completion of the redemption⁷⁹,

three days,

"three times constitutes a chazakah"⁹ — to arrange and continue the farbrengens of the days of redemption,

In them they will be aroused and accept good resolutions regarding all the matters mentioned above,

And how good — that in each one of these farbrengens there will be three good resolutions⁹⁹,

In the three lines of Torah, prayer, and deeds of kindness,

And so forth.

Shabbos Parshas Chukas-Balak,

12 Tammuz

And may it be His will — and this is the main point — that even before the reading of the Torah in Parshas Pinchas,

Pinchas; this is Eliyahu,

"Moshiach Tzidkeinu will come" in actuality and openly,

"He points with his finger and says 'this'"¹',

In the midst of the holy Shabbos day, 12 Tamuz of the year "Your hand will be desolate"⁸⁴,

Erev and preparation¹"⁸⁶ for "Tehei shnas gasim",

A year that is entirely

(from its beginning)

miracles,

Since in the previous year — "You shall let go of your hand" — there will already be the true and complete redemption,

And especially after "all the appointed times have ended"⁸⁷,

Certainly the redemption must be in a manner of alacrity

("I will hasten it"⁸⁸)

"His word runs swiftly"⁸⁸,

as emphasized in "Mateh Aharon"⁸⁹ on this week's portion from which we derive⁹⁰.

And they continued the farbrengen of the Festival of Redemption,

On this holy Shabbos,

And in the days that followed — together with the Baal HaGeulah,

A soul in a body,

And together with Moshiach Tzidkeinu,

In our holy land,

In Yerushalayim, the holy city, and in the Beis HaMikdash.

And when the seventeenth of Tammuz arrives

(Three days after the 15th of Tammuz,

which is within 3 days

and judge the entire world favorably,

and brought about salvation and redemption for him and them,

and especially three good deeds,

and together with the actions of many of our people.

to 12-13 Tammuz)

— these days will turn

(21 days⁹¹"⁹² from 17 Tammuz to 9 Menachem Av)

to joy and gladness and good days"

because,

in the days before this,

starting from the holiday of redemption, the 12th of Tammuz,

"The Lord will again extend His hand a second time to gather the dispersed of Israel etc."⁹³

and particularly through the work of 'Yosef*' of our generation,

the master of the redemption,

to gather the dispersed of Israel spiritually,

"God has granted me another son"⁹⁴,

To make from "another" a "son"⁹⁵,

And "then our mouth will be filled with laughter"⁴,

As hinted in the second name of our generation's Nasi — "Yitzchak",

Named after "all who hear"⁹⁷ will laugh with me to God,

Which is also connected with the true and complete redemption,

As our Sages of blessed memory said⁹⁸ that in the future they will say to Yitzchak specifically "for you are our father"*,

And immediately and at once, literally.

Sefer HaSichos - 5749

Regarding the custom of reciting words of rebuke on the Seventeenth of Tammuz

(as on all fast days)

— There is a special emphasis in the determination of this year that the Seventeenth of Tammuz falls on Thursday, Parshat Pinchas,

According to the famous directive that,

one must "live with the times",

the weekly portion and the day¹,

Fifth [portion] of Parashat Pinchas:

In the daily Chumash lesson, it discusses the daily sacrifice —,

Command the children of Israel and say to them: My offering, My food for My fires, you shall guard to offer to Me in its appointed time, etc. the one lamb you shall do in the morning and the second lamb you shall do in the afternoon, etc. a continual burnt offering, etc.?

And this matter applies especially to the seventeenth of Tammuz — because,

What,

five things

(that)

happened to our forefathers on the seventeenth of Tammuz\" is the matter that,

"The daily sacrifice was canceled⁴

(As is also said in the "Selichos" of the Seventeenth of Tammuz)

And since the content of the fast day and the saying of words of rebuke is,

in order to awaken hearts to open words of repentance.

"That by remembering these things we will return to do good"? And through this there will be a correction of the undesirable things that occurred on this day — it is understood,

that this matter is with extra emphasis when the Torah portion of the day of the Seventeenth

In Tammuz, it is regarding the matter of the daily offering,

in which is hinted the revealed rectification of the cessation of the daily offering,

beginning from the daily offering in the burnt-offering? As our Sages, of blessed memory, said,

"Whoever engages in the study of the burnt-offering is as if he offered a burnt-offering."

And especially that through this, we hasten and expedite even more the offering of the daily offering

(and all the offerings)

literally, in the most simple sense,

in the Third Holy Temple.

And particularly when the study of the daily portion is in public,

"In a multitude of people is the King's glory"? And in a place where they elevate Torah and elevate prayer? Including also that the elevation in Torah is connected with the elevation in prayer,

And in our case,

the Minchah prayer,

corresponding to the afternoon tamid offering

(

"You shall offer the second lamb in the afternoon")

And in this itself — the Minchah prayer of the fast day,

a day of goodwill to G‑d"*? which is in the manner of "Before they call, I will answer"¹'

(as stated in the wording of the blessing of the fast day prayer)

and certainly after there was already the reading

(both through prayer and through Torah)

Surely, your intention* and immediately,

"I will answer"

"I" specifically,

that then the matter is in ultimate perfection,

from His full hand

The 17th of Sivan, Parshas Pinchas,

*"Z in innocence

the holy and spacious opening¹⁰³,

including and especially regarding the content of Torah study

(together with the magnification of prayer)

— the rectification of the nullification of the daily offering in the ultimate mission,

as it was in the Second Temple

(which lacked five things¹⁰⁴)

And moreover — in the Third Beis HaMikdash,

that these five things will also be in it

(starting from the Tablets that were broken on the Seventeenth of Tammuz⁴)

in the true and complete Redemption through our righteous Moshiach.

And we should add and connect the content of the weekly portion

(The Continual Offering)

Also with the event of "And the city was breached"

("On the second, on the seventeenth of it"¹⁰⁶)

That this event is the beginning and includes the continuation afterwards until the destruction of the Holy Temple on the Ninth of Av:

The middle and inner point,

the soul,

of the city

("the city was breached")

— Jerusalem — is it,

the Holy Temple,

the holiest place in Jerusalem and all of Eretz Yisrael for all Bnei Yisrael throughout the generations,

to the extent that this is the true dwelling place of each and every one of Yisrael

(like the dwelling place of the Holy One, blessed be He — "you are called 'man'"¹⁰⁷ from the word for being similar to the One above)

since,

The reason that Yerushalayim was not divided among the tribes is because of the sanctity of the Beis HaMikdash

(the essence of Yerushalayim)

to each and every one of Yisrael,

that is considered "His dwelling" of each and every one of Yisrael,

since,

the essence of dwelling is

(not in the wall,

even though in the wall there are also apartments",

But)

In the interior of the city,

The innermost part of the city — the Holy Temple.

And the point of the Holy Temple is — offering the sacrifices,

As the ruling of the Rambam states: the content of the commandment of building the Holy Temple is "to build a house for G‑d, prepared to offer the sacrifices in it,"

And,

the beginning and conclusion of the sacrifices is the continual offering¹⁰⁸,

the morning continual offering,

with which the daily offerings begin,

and the afternoon Tamid offering with which the daily offerings conclude²³,

that is,

including all the offerings.

And it can be said,

that this concept is also hinted at in the "wall" of Jerusalem

("the city was breached",

the breaching of the wall of Jerusalem)

— because,

The concept of the “wall” that surrounds and encompasses all the matters within the city from their beginning to their end,

And its parallel regarding the content of Jerusalem,

the offering of the sacrifices in the Beis HaMikdash,

and even more clearly in the daily offering (Korban Tamid) that surrounds and encompasses all the offerings from their beginning to their end,

similar to the “wall” of Jerusalem.

And from this it is understood that the content of the daily study regarding the daily offering,

which includes all the offerings²³,

which are the essence of the Beis HaMikdash,

the content of all of Jerusalem — hints to the rectification and completeness of all the sacrifices,

Beis HaMikdash,

and all of Jerusalem,

that all this was already done at the beginning of the three weeks,

which,

the change at the beginning of the matter

(and particularly a change for the better,

that a good measure is abundant etc."¹⁴)

Sefer HaSichos - 5749

affects the entire matter,

all the three weeks,

that the correction and completion of all the undesirable matters that occurred during the three weeks is made,

and until they are turned into joy and gladness.

Based on this, it is understood that in the designation of this year there is an extra emphasis,

(In addition to that which pertains to the rectification of the day's events,

the daily sacrifice was nullified",

the city was breached",

including the continuation of the subsequent events)

Also, in the generality of the seventeenth of Tammuz,

in gematria,

good".

And in the introduction:

Since every matter is with Divine Providence,

and it contains a lesson and instruction²⁵ — surely this is the case regarding events that occurred in connection with the Beis HaMikdash

(including and especially the Second Temple,

that the city was breached,

on the second, the seventeenth thereof,

the beginning of the destruction of the final exile)

that also the time of the event

(.

on the seventeenth of it\")

it is with Divine Providence,

and it contains lesson and instruction.

And superficially it is not understood: what is the connection of the event to the seventeenth day,

in gematria tov,

behold, this event is the opposite of the good\"??

And the explanation of this:

In all the fasts,

which are connected with undesirable events — the Rambam rules at the end of the Laws of Fasts:,

All these fasts will be nullified in the days of Moshiach,

And not only that, but they will become festivals and days of joy and gladness,

as it is said, "So said the Lord: The fast of the fourth [month] etc. will be for the house of Yehudah for joy and gladness and for happy holidays, and love truth and peace."

And since

"will become festivals and days of joy and gladness,"

And as known,

that

(before Miotam)

they are initially in the best way,

rather,

that initially the good is in concealment,

and afterwards it is drawn and revealed in the good that is seen and revealed.

And furthermore — that the reason for this is that initially the good is in concealment,

it is,

for the sake of the perfection of good,

since,

by this that the good is initially in concealment

(and openly we see the opposite of good)

the elevation of "darkness is transformed into light"² is added,

the perfection of good.

And this is the reason that the beginning of the events of the three weeks was established

(with Divine Providence,

by the Holy One, Blessed be He)

for the day of the seventeenth of Tammuz,

in gematria 'Mamriya Tov' — to instruct and to show

("points with his finger and says 'this'"¹¹⁴)

that the beginning of all the events of the three weeks

(by the Holy One, Blessed be He²)

it is in the manner of "good",

the "good" of the Holy One, blessed be He,

the purpose and perfection of good,

through the introduction of concealment etc.,

that through this will be added the elevation of "the transformation of darkness to light",

as mentioned above.

And we must add and explain the reason that—

The "Tov" of the three weeks is hinted at in the count of the days of the month

(the seventeenth day,

Tov,

of the month)

that is,

that the hint is in the days of the month,

And in the very days of the month — in their count,

that when one counts the days

(from the beginning of the month)

one reaches the seventeenth day,

whose number is good: