English translation — יום ה' פ׳ פינחס, י״ז בתמוז

The days of the month,

that are dependent on the orbit of the moon — are particularly connected to Bnei Yisrael,

that "are comparable to the moon"¹⁰,

And therefore also,

count the moon"¹⁰,

that is,

that according to the moon's course their counting is done in every matter that requires calculation

(number)

of holiness,

for through this is also made the strength and importance of the thing —,

a thing that is counted is not nullified"¹¹.

And from this it is understood,

that the counting of the days of the month

(based on the course of the moon)

emphasizes first and foremost the strength and importance of Bnei Yisrael who are 'compared to the moon',

and to the endearment of Bnei Yisrael —

out of love! He counts them before Him."¹².

And this can be connected to the reading of the Torah of the fast day

(which we have just read in the Minchah prayer,

public reading,

and with the blessing before and after)

— the request of Moshe Rabbeinu,

and forgive the sojourner and our inheritance"¹¹,

a special inheritance,

this is the request: 'and we shall be distinguished, I and Your people'"¹⁴

(as written previously: "and we shall be distinguished, I and Your people, from all the nations on the face of the earth")

In this, the preciousness of Bnei Yisrael is emphasized.

And this matter is with extra emphasis on the fast day that is fixed on the seventeenth day of the month — for the number of days of the month

(which is connected with the importance and preciousness of Bnei Yisrael)

emphasizes the matter of the

good.

And according to the above that the special emphasis in all the above is connected with the lesson

The daily Chumash regarding the Tamid offering — we must also explain the lesson and instruction from the content of the daily Chumash portion in the service of man:

The entirety of man's service is included in the matter of the sacrifices,

which,

the inner and essential point of this is —,

"When a man from you brings an offering to the L-rd"¹⁴,

that man offers himself — he gives his soul to the L-rd.

And corresponding to the divisions in man's life, there are also divisions in the sacrifices — starting with the Tamid offering

(at the beginning of the daily lesson)

that its time is every single day,

on weekdays and up to the sacrifices of the Sabbath day¹

(In continuation of the daily lesson —,

and on the Sabbath etc.""¹)

that includes all existence of time which is divided into the seven days of the week

(from Sunday to the Sabbath day)

And from this it is understood also regarding the reality of the place

(as is known that time and place are interconnected")

since,

The service of the offerings is in the Beis HaMikdash where it is located,

Even Shetiyah,

that,

From it all the world was founded"⁴⁰,

which,

the existence of time and place

(the boundaries of the world)

and the world in its entirety depends on the service of Israel,

as it is written⁴¹,

He placed the world in their hearts".

And it can be said,

The perfection of the service of offerings, which is the matter of self-sacrifice

(Who offers and gives his soul to G-d / he,

In the manner and example of

Sichas - 5749

The concept of transformation,

since,

The nature of the soul in itself is to give life to the body,

And when he gives his soul to G-d, this is a matter of transformation,

And through this, he also brings about the aspect of “transforming darkness into light” — that the inner goodness of the three oaths, which began on the 17th day of the month, will be revealed,

which has the gematria of “good,”

this is the concept of “transforming darkness into light.”

(as above, sec. 3)

And an additional lesson from the unique aspect of the daily burnt-offering — the beginning, end, and entirety of all the offerings,

in the manner and pattern of the concept of the “wall.”

(as above, sec. 2)

"A wall" in man's service —? It is about matters that are in the manner of "a fence for the Torah,"

which are analogous to the "wall" that surrounds, encloses, and protects the fulfillment of Torah matters in perfection.

And the point of instruction: how much caution must be exercised even in matters that are seemingly only a "fence" and a "wall,"

as evident from the magnitude of the importance and necessity of a "wall" from the event of 17 Tammuz when "the wall was breached,"

from which came the continuation of the subsequent events,

and from this it is understood also regarding the rectification of the matter through the completeness of the "wall" in man's service.

And one may add and remark,

that the fast day of the 17th of Tammuz

(and all four fasts that are from the words of the Prophets)

it is in the manner and pattern of "a fence for the Torah"

(a wall)

since it is not explicit in the Torah

(like Yom Kippur⁴²)

but rather,

from words of Kabbalah,

and together with this,

this is a part of the Torah that was given to Moses at Sinai⁴³,

since,

all that an experienced student

is destined to innovate

(including the "novelty" of the fast day of the 17th of Tammuz,

the Fourth Fast"

that is from the words of Kabbalah)

was given to Moses at Sinai⁴⁴.

*

It is customary to conclude with the matter of charity — that "brings the redemption closer"⁴⁵,

Bringing closer and hastening more and more,

Until immediately and at once,

In an instant, as the saying goes,

We merit the true and complete redemption through our righteous Mashiach,

"With our young and our old, etc., with our sons and our daughters"⁴⁴,

the men, women, and children"⁴⁷,

"A great assembly shall return here"⁴ — to our Holy Land,

And in a manner that "all its inhabitants"⁴,

"all its inhabitants",

all the Jewish people literally,

and,

(all its inhabitants)

"on it",

not only "in it",

Rather, specifically 'aliyah',

indicating that they become rulers and govern over all Eretz Yisrael,

as is also emphasized in its name — 'Eretz Yisrael',

a land belonging to

(each individual of Israel and the collective)

Israel.

— And particularly according to what is explained in the Poskim that at all times

(even during the exile)

And in every place

(even in the diaspora)

Every Jew has a portion in the Land

(one cubit,

or four cubits)

and it affects halachah and ruling — with regard to writing a prozbul

(for according to some opinions one can rely on his portion in the Land)

Our Rebbe instituted! for them, for Israel, that they should read the Torah.

So that they should not remain three days without hearing Torah*

(Bava Kamma 82,

Rambam, Laws of Prayer, end of chapter 12)

Thursday (the 5th day), Parshat Pinchas,

17th of Tammuz

And to note,

that the pauper!.

Prosbul* is specifically connected and related to this year⁵ — the year of "Let go of your hand"⁵²

(Due to this, the Sages instituted the prosbul⁵⁵)

And until the humble one becomes of "release your hand"* regarding the Holy One, blessed be He,

Giver of the Torah

(and thus includes also the receivers of the Torah)

— that the Holy One, blessed be He, cancels all the debts of the children of Israel,

then,

they will immediately and forthwith go out from exile to the true and complete redemption,

in our holy land,

as it is said,

“All its inhabitants _are upon it” _

And in our holy land itself — to the capital city,

Jerusalem the holy city,

as it is in its completeness,

including also the completeness of the wall of Jerusalem,

for,

together with the fulfillment of the prophecy⁵⁴ "Jerusalem shall be inhabited without walls*

(without a wall)

The promise⁵⁵ "I will be for her a wall of fire all around," will be fulfilled,

That 'the wall' of Jerusalem is — "I",

until His essence and Self, may He be blessed,

And in Jerusalem itself — they come to the Holy Temple,

until the Holy of Holies,

where the Tablets will be in their completeness,

not only 'the Tablets that were given

(which were broken on the 17th of Tammuz)

which have the superiority of 'which you broke'⁵⁶,

"Yasher koach that you broke"⁵,

Rather — and primarily — complete tablets,

from 'I am the L-rd your G-d'⁵ to 'and all that belongs to your fellow'⁵,

for in this is emphasized the unity of Israel with the Holy One, blessed be He

(the belovedness of Israel)

until they become one reality,

that are included in the word 'your fellow' — which refers

(simply)

to Israel,

and also to the Holy One, blessed be He,

as the Sages expound⁶ on the verse "Do not forsake your fellow and the fellow of your father,"

"this is the Holy One, blessed be He."

And furthermore, the main point is — that immediately and at once,

(and especially through the addition in charity, which brings the redemption closer)

we merit the true and complete redemption,

in actual deed,

souls in bodies,

in place and time,

But,

without any delay of time — "He did not delay them even for the blink of an eye"62

And in the language of the verse⁶⁵ "But you who cling to the Lord your God are alive, all of you, today*,

"today*" literally — the seventeenth day

(good)

of Tammuz, the year 5749,

and especially after most of the day has already passed,

and most of it is like all of it⁶⁴,

and at the time of Minchah,

which,

"Eliyahu was only answered at the time of Minchah"⁶⁵,

And especially the Minchah prayer of "a day of favor to G-d"

(As it is written⁶⁶, "And as for me, may my prayer to You, G-d, be in an acceptable time")

As explained by our Rebbe, the Elder, in Iggeret HaTeshuvah⁶.

And together with the Nasi of our generation,

and all seven Nesi'im with him — of the seventh Nasi,

"Every seventh is beloved"⁶,

And the Eighth of Assembly, each and every one of the seven is absorbed and integrated into it,

including all the seven that precede it with all the virtues therein — all this is drawn down to all who follow in their ways,

"with our young and our old etc., with our sons

580 Sefer HaSichos - 5749

and our daughters",

and those who are engaged in spreading the wellsprings outward — immediately and at once merit the fulfillment of the promise "Come, Master, the King Messiah",

literally,

Points with his finger

And says, 'This',

Together with the giving of charity,

And together with the charity of the Holy One, Blessed be He — that,

Did not delay them even for a blink of an eye',

And brings them • and immediately the true and complete redemption to our youth and our elders, our sons and our daughters,

the men, women, and children,

A great congregation will return here.

Sefer HaSichos - 5749

19 Tammuz — the 7th day of the entry of the Rebbe, my revered father-in-law, into the covenant of our father Abraham, of blessed memory

(in the year 5640)

— is among the first days of the "Three Weeks" of "Bein HaMetzarim"

(from the Seventeenth of Tammuz until the Ninth of Av)

Since all things are under Divine providence,

all the more so matters connected with a Nasi in Israel,

it is understood that there is a reason and precision in that the Yom HaBris occurred specifically in

(the beginning of)

"Bein HaMetzarim"

[and this is even more emphasized — because the birthday

(and in later years — the day of redemption)

his was on the 12th of Tammuz,

For the days of.

Bein HaMetzarim"]

; and since this is the day of the brit of a nasi b'Yisrael,

nasi doreinu,

that hanasi hu hevel³ — it is understood that this is also a general matter,

which pertains to all Jews of this generation.

Accordingly, an explanation is demanded: The content of a brit — which is connected with a great joy״ — is

at first glance opposite of "Bein HaMetzarim",

A sad time for Jews,

When no joyous occasions are made,

Due to the unfortunate events that befell the Jewish people in those days,

Especially — the destruction of the Holy Temple³,

When the

(current)

bitter exile.

The explanation of this:

Regarding the matter of "Bein HaMetzarim" (the Three Weeks), it has been spoken about several times*,

That although these days are openly connected with a great descent,

Undesirable things that have occurred in the world,

But the intention of the descent is for the sake of ascent,

In order to reach a higher place and level relative to how it was initially

(before the descent)

the advantage of light over darkness, what becomes David, it turns darkness to light*,

until the elevation of the true and complete redemption,

a redemption after which there is no exile

(higher than this

who makes his feast,

the feast of Mashiach

(Shulchan Aruch Yoreh De'ah siman 265:2 and Rema there)

And they recite the verse "I rejoice, etc." before the circumcision,

And the verse.

Your father and mother will rejoice, and she who bore you will be glad*

(Proverbs 23,

After the circumcision.

Sefer HaSichos - 5749

The situation in the First and Second Temple — before the descent)

"— which comes through the fact that the concealment and hiddenness

(from exile)

calls forth a strengthening in the service

(our deeds and our service)

of a Jew

(more than it was before the descent)

which brings the redemption".

And furthermore —

(Not exactly that the intention in the "Three Weeks" and exile in general is for the elevation,

but)

The inner essence and truth of the days themselves

(also now)

is the highest good — the elevation within this,

[As this is regarding the fasts at the beginning and end of the "Three Weeks"

(the Seventeenth of Tammuz and the Ninth of Av,

and the four fasts in general)

that inwardly¹² they are a "day of goodwill to G‑d",

and an expression of the Most High's great love for Jews⁴.

and therefore,

in the future to come speedily,

these days will be turned⁵ into "joy and gladness and good festivals"'

(and not only that they will be nullified)

Because their inner content from the outset

(even now)

is the great love]

But for now, the good is in absolute concealment and hiding

(and will be revealed

in the future to come)

Because the Almighty wants that the revelation thereof should come forth through the service of a Jew

(our deeds and our service)

to purify the world and make it a 'vessel' to receive the ultimate good⁴² — through which the good of the 'Bein HaMitzrayim' and exile is revealed

(by inserting into it the 'Alef' of the Master of the World•')

— the incomparable elevation of the true and complete redemption,

that there is no exile after it

(And — that the concealment before this was only a preparation and qualification for the redemption)

And as the Tzemach Tzedek explains⁴³ the verse in Megillas Eichah²⁰ "They overtook her between the straits" to praise

(from the aspect of the innermost good that is in this phrase)

that through the service of a Jew in this "narrow" below,

until the "narrow" of exile²

("between the straits" literally)

— becomes "drawn from above from the upper strait that no thought can grasp Him at all".

Shabbos Parshas Pinchas,

19 Tammuz

And in the language of the verse²² —,

"from the straits I called upon God; God answered me with expansion."

Specifically through that which,

"from the straits I called upon God" becomes,

"God answered me with expansion."

From the space of the self to above²³.

And just as there is the,

I called",

becomes the,

Answer me"²⁴

[Until later — that "Before²³ they call, I will answer"*²]

in the manner that it is explained² regarding the shofar blowing on Rosh Hashanah²,

that which the Sages say² that,

"A year that is impoverished at its beginning becomes wealthy at its end"

(in the manner of "From the straits I called upon G-d, He answered me with expanse")

begins at the end of

Teki'at Shofar, endless immediately after the shofar blast

(at the beginning of the year)

[And as an example of this — every day

(and especially in the days of,

the Three Weeks")

that each day in particular"³ is similar to a year³,

that during prayer

(

I called out to G‑d")

At the beginning of every day³²,

Becomes immediately the,

Answer me in the expanse of Yah, your contents* and immediately]

The aforementioned matter

(Revelation of the inner aspect of the good in the,

Between the straits")

It is openly stated

(the air in this time)

in the Shabbosim of,

Bein HaMetzarim³³,

because then there are no laws of mourning and distress³⁴

(because there is no sadness with her³³)

And on the contrary — it is a mitzvah to delight him*³

(in the pleasure of eating and drinking,

fat meat and aged wine³⁷)

and,

on the day•³ of your joy*³

Sefer HaSichos - 5749

— these are the Shabbasos".

It is understandable that then only the good and superior side is revealed in the.

Bein HaMetzarim".

And on the contrary: being a Shabbat during the "Bein HaMetzarim"

(when on weekdays there are restrictions on joy etc.)

— then there is

(and there must be)

more delight and joy

(than on other Shabbats of the year)

Like the advantage of light over darkness.

And in particular according to the explanation in the inner aspect of the matters⁴⁰,

Then the Sabbaths of.

of the Three Weeks" are in the category of.

Precedes*⁴ healing to the blow"⁴²,

And this proves that in truth of the matter there was initially no blow,

Because the Sabbaths reveal the inner aspect of the matter of exile

(that this is a preparation and qualification for)

— the Redemption,

So the Shabbosim during "Bein HaMetzarim" are not only higher than before the Destruction and Exile

(and therefore the laws of mourning are not applicable)

But moreover — the Shabbosim that occur during "Bein HaMetzarim" transform and reveal the inner intent of these days — "these days shall become joy and gladness, etc."

And this can be said regarding the day of the covenant of the 19th of Tammuz

(a day of great joy)

So this is not an opposite matter of the.

"Bein HaMetzarim",

Rather, on the contrary — that itself is the true content of the.

"Bein HaMetzarim",

Because the inner aspect of

(on Yom Tov and especially on Sukkos)

simchas Hashem and simchas Yisroel

(see Likkutei Torah, Drushim for Shemini Atzeres, page 88,

4 and onward)

but rather — your joy)

And this humility is with extra emphasis on the Shabbat that falls during Bein Hametzarim,

There must then be additional effort and exertion in man's service to increase in joy etc.

(So that there should be no concern about this, etc.)

In a manner of the advantage of light over darkness.

The days of.

"Bein Hametzarim" is — days of joy and happiness and good festivals.

And accordingly it is understood,

So that which the day of the brit and.

The beginning of the entry of this holy soul"⁴³ of a Nasi in Israel — the perfection of his birthday⁴⁴

(on 12 Tammuz)

— is specifically in

(the beginning of)

Bein HaMetzarim" — brings out in the open the inner and true content of the,

Bein HaMetzarim" — the joy and great elevation in this,

Even in a manner of the advantage of light over darkness,

That specifically in these days one celebrates the great joy of a day of covenant⁴⁵,

So that the day gives additional strength to transform and reveal the advantage in all the days of "between the straits"⁴⁰

(On the matter of the superiority of .

"He precedes healing to the blow" in the Sabbaths of "between the straits",

as above)

And one could say,

Thus the concept

(The elevation of 19 Tammuz)

Was revealed primarily in the later generations — because then one had a taste and foretaste of the future redemption,

including the concept of

Shabbos Parshas Pinchas,

19 Tammuz

They experience the innermost good in the,

Three Weeks,

until the power to reveal it in actuality⁴⁷.

And so on and so forth in the fixity of this year,

And the 19th of Tammuz falls on the Sabbath day,

It has the quality of a Shabbat of rest,

between the straits" בג״ל.

And in particular, since it is also the Shabbat of Parshat Pinchas,

Where it is also emphasized the elevation and the advantage of light over darkness which comes out from the aspect of transformation — because that which Pinchas nullified the decree due to the sin then,

Phinehas etc. turned back My wrath from upon the children of Israel, in that he was zealous with My zeal among them, and I did not consume etc."⁴,

And the elevation that through this —,

Therefore say, Behold, I give him My covenant of peace; it shall be a covenant of everlasting priesthood."³⁰

(An elevation that was not before the descent)

And David, this he caused and brought a great joy above —,

Like a person who holds gratitude and favor to one who does good to him,

So here, the Holy One, blessed be He, explained to him His saying."⁵¹.

And this is also one of the reasons why,

Pinchas is Elijah⁹²,

the herald of the Redemption⁵³,

who comes to make peace between them, as it is said³⁴: “And he shall turn the heart of the fathers to the children and the heart of the children to their fathers”³³.

And similarly in the continuation of the portion — regarding the census of the children of Israel³⁴,

because of their preciousness³⁷,

and in a manner of the advantage of light and preciousness from darkness — after the plague³.

And afterward — the section of the daily offerings and the offerings of Shabbos and the festivals,

which are a matter of simchah,

offerings with their libations,

for there is no joy except with wine',*

who gladdens G‑d and men".

The revelation of the greatness of the,

Bein HaMetzarim" which emerges on the day of the brit on Yud-Tammuz — is further emphasized in the brit of my revered father-in-law, the Rebbe, in particular,

as is hinted in his name which was given to him on the day and at the time of the brit.

Sefer HaSichos - 5749

And prefacing the question: after the above explanation, the superiority of the advantage of light over darkness that comes specifically during the "Between the Straits" period,

There remains a general question: why did G-d do this,

that the sublime revelation should come specifically from darkness⁶³.

Indeed true,

that this is because the Almighty wants it to come through the service of a Jew

(that the intensity of the service is evoked by a concealment and hiding,

to overcome the darkness,

ibid. sec. 2)

So could the Almighty have made this in a different manner?

(without concealment, hiddenness, suffering, etc.)

And it should also be man's service?

Or a similar question can be asked at the end of today's chapter in Pirkei Avos — chapter six: after what the gag-tza'ar chapter

("Acquisition of Torah")

Speaks about the virtue of the Torah — why does he conclude

(that a conclusion also indicates the totality and completeness of the matter)

"Everything that the Holy One, blessed be He, created in His world, He created only for His honor,

as it is said⁶⁶ 'Everyone who is called by My name, and for My honor I created him, I formed him, even I made him,'

and it says⁶³ 'Hashem shall reign forever and ever' — what is considered that which is done in the world

(even in the perfection of the world — time and place — forever and ever)

regarding the Torah,

the wisdom and will of the Holy One, blessed be He⁶⁶,

The Torah and the Holy One, blessed be He, are entirely one⁶⁷?!

And one can say the point of explanation in this,

Then the completeness of the Torah,

And the completeness of the service of a Jew — is specifically when this hears and sees oneself

(For He created it only for His glory,

There is no glory but Torah⁶⁸)

Also, 'olam' from the term 'helem' and 'hester'⁶⁵,

In the limitations and boundaries of the world,

even into this lowest world, beneath which there is no lower,

and there specifically — in the "Three Weeks" or the darkness of exile,

for then the true unity of Israel, Torah, and the Holy One, blessed be He — all are one⁷⁰, is revealed,

so that no state or manner remains except as the unity is perceived — because it has been drawn down even into the world and into the darkness,

even into the lowest level beneath which there is no lower.

And it can be said,

that this

(Explanation 5)

An inyan stands revealed in the day of the brit of our Rebbe, the Rebbe, on 19 Tammuz,

as hinted in the name given on the day of the brit,

as follows.

One will understand this with an introduction,

that the aforementioned advantage of "Bein HaMetzarim" is also hinted in the number of months when it falls out "Bein HaMetzarim" — in the fourth month

(Tammuz)

And

(its conclusion — none)

the fifth month

(Menachem Av)

they spoke several times,

that in the third month

(the month of the giving of the Torah)

— The third level means a continuation,

“Gemul

(of the poor)

“⁷² — is ge-

Shabbos Parshas Pinchas,

19th of Tammuz

that is the influence

(from the Torah)

from Above to Jews from above to below; and in "the fourth month" — what fourth alludes to,

indicates the level of the recipient,

"poor ones" — begins the main service of Jews in this narrow world to receive and fulfill the Torah by their own power,

from below to above.

And in the fourth month itself, the descent downward is even more, beginning from "to the fourth",

the beginning of "between the straits" — a strait within the strait and concealment of the world in general.

Until the greatest descent in the continuation of "between the straits · in the fifth month

(Av)

— the nine days from Rosh Chodesh Av until Tisha B'Av

(which are more severe than the previous days of "Bein HaMetzarim"⁷³)

The completeness of the service, however, is — specifically when there is the concept of "Gemol Dalim",

that the influence of holiness comes also into the aspect of narrowness and poverty in the lowest world — the fourth world,

the world of Asiyah

(which is separated from the previous three worlds — "Af Asitiv")

And in this very thing, until — the distress of the 'Three Weeks',

As Chazal say, that the world was created

(like the form of the letter Beis⁷⁵,

which is)

closed on three

sides and is open on the fourth side

(northern direction)

What this

(The northern spirit which is not closed)

Can bring to "From the north evil shall open"*⁷

(As it stands in today's haftarah,

on the first Shabbat of the "Three Weeks of Admonition")

; but not so through the service of Jews

(to do and to repair⁷⁷)

What blocks the air of the fourth spirit,

So that the air in the reality of the world should shine with G‑dliness openly.

[And even if it was that the matter of "tiftach etc.",

he nullifies this generation of the work of teshuvah]

— it is ensured that the influence of holiness be in completeness,

Because there remains no "opening" for suckling,

And on the contrary — the fourth spirit becomes holiness,

with the extra quality of the advantage of light from darkness.

Until one reaches the ultimate perfection,

When one is from the sixteenth of Iyar, the fifth month,

and the five things that happened to our forefathers on Tisha B'Av

(and on the seventeenth of Tammuz)

•⁷ — then there is the most sublime revelation of the aspect of 'and fifth to Pharaoh'⁷,

Yechidah,

the level of Yom Kippur

(the day of the year—

Sefer HaSichos - 5749

is obligated in the five prayers)

— then throughout the entire world it is heard that Israel, the Torah, and the Holy One, blessed be He, are all one.

What, through this

(the transformation of the fifth month)

one reaches even higher than through the service of "Gemol D'alim"

(the transformation of the fourth month)

: through the service of "Gemol D'alim",

that the influence from the three worlds arrives also in the world of Asiyah

(in the aspect of the receiver)

One reaches until the world of Atzilus

(as known that the “Af asisiv” multiplies the world of Atzilus)

But all this is in the order of the chain of descent

(which is arranged in the four worlds of ABY'A)

And consequently, it follows that there are two realities — the level of "Gmul"

(the mashpia — the three upper worlds)

and the level of "Dalim"

(the mekabel,

the fourth world)

: Mashap by means of the inversion of the fifth month,

the lowest one

(in the world of Asiyah itself)

One reaches the fifth level

(above the order of the chain of descent of the four worlds)

becomes

Yisbarach in the world

(forever and ever,

as He will reign forever and ever)

And accordingly, what is proclaimed after this is sweetened —,

"Next year in Jerusalem",

for then there will be

(Shalem)

the perfection of the revelation of His oneness and His sovereignty, may He be blessed, in the world.

The purpose of unity — a yechida to unify You",

Then throughout the world, one hears

(no separate existence,

Only)

As this is specifically,

to the honor of the Holy One, blessed be He.

And one could say that the matter is revealed in the name of the Baal Hayom Habris of 19 Tammuz — "Yosef Yitzchak":

The concept of Bris Milah

(In addition to this that it is a particular commandment,

one of the 613 commandments of the Torah)

Come — it means a general concept in the entire Torah and its commandments and in the entirety of serving G‑d — the "covenant" and connection between the Almighty and Jews,

"This is My covenant.

between Me and you"⁴,

what is revealed in the side of Jews⁵.

And based on this it is understood,

that the covenant of a Nasi in Israel,

that the Nasi is everything — reflects the totality of the covenant

(for- bond)

from all Jews together with the Almighty.

And one must say that in this spiritual service there are two matters,

as

that this verse refers to the descent of the soul into the body,

that through this is made,

“all who eat it shall be held guilty",

“that I eat of the life of Israel his peace"

And this descent is blessed above — that through this one reaches the aspect of the fifth,

“Before Hashem you shall be purified,”

which is above the four aspects of ABiYA and the four letters of Hashem, etc.,

see there.

Parshat Pinchas,

19 Tammuz

Published under the two names of the Baal HaBrit:

Isaac was the first to be circumcised at eight days.

The perfection of the mitzvah of milah⁷.

Yosef" initiated the concept of milah also among the Egyptians".

The two concepts in the service of G‑d:

"Yitzchak" refers to the service of a Jew — to connect himself with the Above

(through his service in Torah and mitzvos)

until a bond that takes him completely through his physical body —,

"My covenant in your flesh"".

"Yosef" refers to the service of a Jew to make a covenant in the world,

meaning to connect the matters of the world — the "Mitzrayim",

(from the term)

boundaries and limits of the world",

including the nations of the world

[And particularly in the time of exile,

for all exiles are called by the name Mitzrayim²,

when one is scattered

and separated among the nations]

— with the Above,

through bringing holy air into the physical world,

and regarding the nations — David spreads among them goodness and kindness,

and influences that they fulfill their commandments,

the Seven Noahide Laws³,

which David [says] is "to dwell

(in it)

This difference is seen clearly in the service of Yitzchak and Yosef:

The main service of Yitzchak was in the realm of holiness: Yitzchak was an "olah temimah"³,

which did not go out from the Land of Israel to the diaspora,

"Do not go down to Egypt, dwell in the land, etc."

Which shows the service of a Jew mainly with self-improvement — as a soul in the body — an "olah temimah",

and not as he is connected with the descent into Egypt and the camels of the world.

The main service of Yosef

With which he distinguished himself from the other tribes and also from the patriarchs.

⁷ was only the preparation in goodness of the good years in Egypt,

in exile

(,

was captured

Sefer HaSichos - 5749

among the nations"*")

Or with worldly matters — first in Potiphar's house, as "He appointed him over his house, and all that he had he put into his hand",

And then in the prison — "And whatever they did there, he was the one doing it"¹⁰⁰,

And likewise when he became viceroy to the king and was in charge of all the matters of Egypt,

As Pharaoh commanded — "And at your word shall all my people kiss"¹⁰¹,

"Go to Yosef, whatever he says to you, do"

(Including — the matter that they should be circumcised,

as above)

As also hinted in his name "Yosef" on the basis of "Yosef Hashem li ben acher"¹⁰²,

That even the matters of the world,

Which are inherently "acher" (different/other) from G‑dliness

(relative to Torah and Jews)

until the "sitra achara",

Should become a "son" to the Almighty ¹⁰³ — the addition of the fourth son¹⁰⁴

(beis nun of Asiyah)

"That is, to also clarify the sparks that fell down in Asiyah,

that this is through the wicked son returning in repentance"¹⁰⁵.

And the completeness of the service is when there is the union of both services — the covenant of Jews,

and the covenant of the world — so that they become one name,

Oy! Avodah

(which consists

From two words,

two modes of service)

— as was the case with my revered father-in-law, the Rebbe:

The perfection of Isaac's service

(but "a perfect burnt-offering")

is specifically when the simplicity of a Jew ceases and becomes drawn also into the world

(the service of Joseph)

As discussed above regarding the matter of "rewarding the poor",

So also in a place of distress

(Egypt)

Where there is a place for a matter of a "blemish"

(which requires correction)

Should be the matter of "wholeness"¹⁰⁷,

"perfect and choice ones"•¹⁰⁸,

That specifically through this one reaches a higher level and completeness above the service of Yitzchak, may his merit protect us.

(As the advantage of light from darkness)

Shabbos Parshas Pinchas,

19th of Tammuz

And therefore the order in the *names is opposite the order of their birth,

But first "Yosef" and then "Yitzchak" — because the ultimate completeness of the service

(of Yitzchak itself)

Expresses itself in the service of 'Yosef Hashem li ben acher'.

On the other hand,

The name is not.

'Yosef' alone,

Only 'Yosef Yitzchak'•

(So that they become one name)

— because:

The crown of Ehyeh the service of.

Yosef"

(And their completeness)

Comes from Yitzchak,

According to the simple understanding — that specifically "the circumcised — shall circumcise",

"He who is circumcised shall circumcise others"

In order to accomplish the matter of "covenant" in the world,

The service of Bris must first be within a Jew himself.

And moreover — the effect of Bris in the world is a continuation and perfection of the service of Bris of a Jew with the Almighty

(For the entire world was created — Bereishis,

for the sake of Israel¹⁰⁹)

And more specifically: David, that there is the service of "Yitzchok",

the sweetening of the gevuros in the constriction of the body etc. of the Jew himself,

he should become an "olah temimah"

(Through the binding (Akeidah) — the service of self-sacrifice¹¹¹0

— not only as it is from the aspect of "Yitzchak"

(with a Shin)

What a Shin is connected with a flow from above

(in the manner of the aspect of three — "Gemul" — three things

(sources)

upon which⁴" the world stands and endures)

until the letter Shin is revealed

(in this world)

it is a mitzvah of HaKadosh Baruch Hu

(from the term tzavta and connection"¹¹⁵ י)

— in the tefillin of the head",

only as "Yitzchak" stands

(in most

Sichos HaSichos - 5749

the times)

with 8 tzadik,

which indicates harsh judgments,

in a narrow and troubling situation —

then this gives the strength to do the service of "Yosef Hashem li ben acher",

on the fourth son

(of the four sons)

In the world —,

And all the nations of the earth shall see that the name of the Lord is called upon you,

These are the tefillin of the head

(and see by means of the Shin etc. in it)

— shall come, a writing,

Berachot 6,

And Shabbos.

The sections of the head tefillin — Menachos 35,

And in Tosafos there, ad loc.

Tosafos there — Berachos ad loc.

Since through this

(Chibur Gimmel and Daled)

Na’aseh

(number)

seven,

alluding to the seven branches of the menorah

(corresponding to the seven types in the souls of Israel)

— from which light emanates throughout the world.

Until then, "Yitzchak• gives the power that the service of "Yosef"

(although it is done in this narrow source,

from the world,

Egypt)

should be with

(not in the manner of "the straits",

but)

specifically "in a spacious place",

through laughter

(God has made me)

⁰" and pleasure and expansion".

And we can say,

Then the connection of these two matters — "Yosef Yitzchak" — comes from the level of the fifth,

which is much higher than the levels of the third and fourth

(as above, section 6)

And we may add,

Thus the aforementioned humble one is also hinted at in the word "bris":

Bris with the inclusive [letter] is like the gematria of the 613 mitzvos,

Because it is "the sum total of all mitzvos",

And through this mitzvah, the supernal unity is drawn down

(in all the mitzvos)

And in another style: Bris equals

(and letters)

612,

which go on the 612

The Gimel to Dalet until Gomel dam.

And continues there Genazbechayei Pi Veyatza)

That Shagad is also enemy of Mazal,

which is in the life of Kuzar and the surrounding light from Menachiem Chai Yechida)

— and behold, on the day of his birthday, his mazal prevails,

And the completion of the birthday is on the day of the Brit.

(as above, sec. 6)

And the perfection of the covenant — on the day of Bar Mitzvah and inside the note)

And according to the Mishnah in the inside and at the end of the section,

there is continuation of the matter! In the letter there and the connection between the extension of Gimel to Dalet and the concept of the Mazal)

— that the ease to connect Gimel and Dalet is from the aspect of the Mazal,

Keter,

the 18th and fifth to Pharaoh,

that is above the three and the day and see there,

that Keter is above the division of the kingdoms etc.)

And there is to say in it explanations in it and of it.

and saw":

And he who adds to what was said previously - Hashem will establish you for Himself as a holy nation and you shall walk in His ways-

(the service of Israel himself,

in the life of Yitzchak)

And the verse promises that through this he will merit and in the future)

And all the peoples of the earth shall see - and the service of Yosef)

— that is, Yosef and Yitzchak are two matters.

And the Vav of connection,

That all the nations of the earth saw, and in the past)

The superiority of Israel — the connection of the service of Israel and Yitzchak)

And their influence in the world

(the service of Yosef)

Shemini.

After Acharei p. 570)

But in Yitzchak the service

(in Dvechiyos 4,

Gemol Dalim•)

He is primarily in himself and in the realm of holiness

(as in the text)

However,

by means of this, his service

(in the aspect of the)

He is perfect,

',

a perfect burnt offering*,

the power is drawn to the end*

(That the offering ascends only 3 times 52)

to do the work of,

day to me Hashem son after,

between the fourth,

also in the world,

outside the realm of holiness.

Parshas Pinchas,

19 Tammuz

Commandments,

And the 613th mitzvah is — the mitzvah of circumcision,

Which is a general mitzvah.

And it can be said that this is regarding the difference

(connected to the redemption)

Between the 12th and 13th of Tammuz: on the 12th of Tammuz the master of the redemption received the news of the redemption,

On the 13th of Tammuz the actual redemption was in an official manner

(from the perspective and laws of that country)

And in a manner visible to all the common people¹²⁴.

And by way of allusion: 12 hints to the 12 tribes of Y-ah,

The service of the Jews from their own initiative.

And 13 hints to the extension of the service in the world.

And specifically through the service of 13,

comes an elevation

(similar to the elevation of 4 over 3 as above)

— 13 is gematria 'one': specifically through drawing down holiness

(air)

in the world,

becomes the completeness of unity air among Jews

(through the tribe, the 13th tribe of Levi,

which opens so that (they) will serve forever

(to God)

and they shall serve You¹.

Mish'abe b'Yud-Beis is emphasizing the division of the twelve tribes)

And similarly it was also at the time of the birthday

(in the years before this)

: on Yud-Beis Tammuz, the Rebbe, my father-in-law, was born.

What is revealed at the time of birth stands in potential his virtue and perfection

(as with Moshe,

that at his birth it was "and she saw him that he was good,"

At the time that Moshe was born, the entire house was filled with light."²⁴)

as

It was noticeable in that the Baal HaGeulah was an only son.

The revelation of this in practice — begins on the day of the Brit,

in the fulfillment of the mitzvah of milah,

when it becomes.

The entry of this holy soul",

And he is called by his name and with an announcement as is the custom of Israel,

Which indicates the clay of both services

(Yosef and Yitzchak)

(תרצ״ב and

(תר)

And then it comes more openly and privately — in the 248 positive commandments,

in the aspect of the two crowns²,

and the fifth to Pharaoh,

Makif until Makif of Makif,

And together with it — specifically as it is drawn into innerness

(beginning from.

the entry of this holy soul",

an entry into innerness)

And in avodah — the hamshacha of mesiras nefesh

(Makkif deMakkif)

— in the inner avodah of Torah and mitzvos.

Until the inner hamshacha into the world — the completeness of the unity of.

Yosef" and.

Yitzchak",

Yechida l'yachader,

So in the entire world it is openly evident how Yisroel, the Torah, and the Holy One, blessed be He, are all one.

The awareness of this in the service of every Jew:

Every Jew of this generation has within him■ a spark of the Nasi HaDor

(As it states regarding Moshe Rabbeinu•²,

And so on, understanding regarding the extension of Moshe that is in every generation, and in particular — the Nasi HaDor²)

— consequently, every Jew has within him the power for the service of.

Yosef Yitzchak".

Sefer HaSichos - 5749

But he was given to his choice that he should bring this out from potential to actual,

in his actual service and with his own powers.

Everyone must anew strengthen his covenant with the Almighty — by increasing in Torah study and fulfillment of the mitzvos together and connection with a new devotion and vitality,

but as an "olah temimah".

Additionally, he must be "Yosef" in his own service,

also making the covenant in the world — that in all matters of the world it should be heard and seen that they were created "for His honor" of the Holy One, blessed be He.

And these two matters must become part of one service: that he should not think that the main service is only "Yitzchak",

With himself alone,

And the service of "Yosef" he can then "meihachi teiti",

In the manner of mitzvos anashim melumada.

The perfection of his own service is through adding tamimut in the world.

And the service of "Yosef" in the world must be in a manner of "Yitzchak",

Out of laughter and pleasure

(and not melumada etc.)

And so, conversely: he should not think that he can forget about himself because he is occupied with the world outside himself,

Only even that the power to act in the world is from "Yitzchak",

Until that in the service in the world,

needs to be heard as if it is

(not a special kind of one's own service,

but)

a result and continuation of his own service.

And more specifically:

One must accept new good resolutions.

In doing all the activities of the Master of the Redemption and Master of the Birthday and Master of the Covenant,

In a manner of "Yosef Yitzchak" — according to the instructions that the Master of the Redemption gave in his letters and talks, etc.,

And especially — in his famous letter in honor of the first Festival of Redemption, where he writes that "Not only me did the Holy One, blessed be He, redeem on Yud-Beis Tammuz,

but rather all the lovers of our holy Torah,

observers of mitzvos and all who are called by the name Israel,"

And this includes all Jews,

and it is a directive that one should increase in all activities of spreading Torah and strengthening Judaism,

Including — studying the Torah in public,

Ten who sit and engage in Torah.

And especially — to strengthen the study of Chitas lessons,

as established by the Baal HaGeulah,

and His will is — that they should be fixed lessons,

"Covenant of the World".

And similarly, to strengthen and add in all Torah lessons and fulfillment of commandments with beautification — oneself to add in all matters of Torah and mitzvos and also to influence others — that is, the dissemination of Torah and Judaism and the dissemination of the wellsprings outward, especially.

And also — in spreading kindness and honesty throughout the entire world,

It is Iyar that comes to the nations of the world.

And added to this — there is a special humility that gives more to in the service of "Yosef Yitzchak" — to implement in the world the innocence of the service of a Jew in simplicity with Torah and mitzvos — David about this matter.