English translation — ש״פ מטז״מ, מבה״ח מנ״א

repentance at the end of their exile"¹,

And there is no Jew who has not had thoughts of repentance — certainly and certainly they have already fulfilled the obligation of exile,

and immediately it will be done.

And the congregation shall save",

and "they exempt him"²,

That is,

that all the Jewish people are leaving the exile and coming to their land of inheritance,

In the true and complete redemption.

And this matter is also hinted at in the beginning of Parshat Masei as a separate portion:

"These are the journeys of the children of Israel who went out of the land of Egypt sojourner",

And He lists and counts all forty-two journeys that Bnei Yisrael went in the "wilderness of the nations"³,

until the final journey "in the plains of Moab by the Jordan at Jericho",

from which they come immediately and at once to the western side of the Jordan,

the land of Israel,

in the true and complete Geulah".

And therefore we read on the Shabbosos of Bein HaMetzarim"

Parshas Masei" — "These are the journeys of the children of Israel who went out of the land of Egypt",

which hints at and emphasizes the departure from the state of Egypt the first and they are in a state of "Bein HaMetzarim",

the departure from exile to redemption.

And we may add,

that this matter is also hinted at in the conclusion and seal of Parshas Masei and the entire Sefer Bamidbar — "These are the commandments and the judgments which Hashem commanded by the hand of Moshe to the children of Israel in the plains of Moav":

Conclusion of the book of Bamidbar,

which follows the conclusion of the preceding book

(Vayikra)

"These are the commandments that G-d commanded Moses to the Children of Israel on Mount Sinai" — it comes and includes the preceding books

(according to the simple meaning of the verse at the end of the book — "These are the commandments and the ordinances that G-d commanded, etc."⁴)

because,

The fifth book is "Mishneh Torah",

which repeats and includes what was said in the books before it.

And one could say,

that the conclusion of the four books in Parshat Masei at the end of the Book of Bamidbar also alludes to the conclusion of 'our deeds and service for the entire duration of the exile'⁵ — four exiles,

as is known²² that the concept of exile is specifically divided into four kingdoms and exiles²³

(and the Egyptian exile is the root and source of the four kingdoms and exiles²⁴)

which,

Sefer HaSichos - 5749

Through our deeds and service we transform the four exiles into four redemptions²⁵,

four languages of redemption.

And this concept is revealed after the conclusion of the fourth book — that we continue and begin the fifth book²⁶,

For one could say that it alludes to the fifth level that is above the order of the chain of descent

(above the four languages of redemption)

in the aspect of "the fifth to Pharaoh"²²,

and let all the lights be drawn and revealed from it"•²,

And it is also hinted at the beginning of the fifth book — "These are the words which Moses spoke to all Israel, etc.",

that all of Israel see openly and point with a finger at "These are the words¹³ which Moses spoke"

(and they see and point with a finger at Moses himself)

— "The first redeemer is the last redeemer"¹⁴,

And it can be said that through him there will be the revelation of the Torah

Egypt • is equivalent to all of them and more.

And therefore it was not mentioned among them because it is in a greater toil than all of them."

A new² thing from Me shall go forth"²²

(In a manner of seeing²² — "These are the words")

According to the above regarding the emphasis of the humility of the redemption in the book of Masei

(both at the beginning of the portion,

and at the end and seal of the portion,

the fourth book and all four books)

— one must explain the connection of the portion of Cities of Refuge

(in the daily lesson)

to Parshas Masei:

The continuation of the matters according to the simple meaning of the verses,

is,

that after the conclusion of all the journeys until "and they encamped in the plains of Moab by the Jordan at Jericho",

the verse continues with matters related to entering the Land — "For you are crossing the Jordan to the land of Canaan, and you shall drive out all the inhabitants of the land from before you, etc."²⁶,

"This is the land that shall fall to you as an inheritance, the land of Canaan according to its borders"²⁵,

"These are the names of the men who shall divide the land among you, etc."²⁶,

"Command the children of Israel that they give to the Levites from the inheritance of their possession cities to dwell in, etc., forty-eight cities"²²,

until the end of the portion regarding the laws of "a daughter who inherits an inheritance"²².

And since among the cities of the Levites are included also the cities of refuge — "And the cities which you shall give to the Levites

Shabbos Parshas Matos-Masei,

MibeHaCh Menachem Nachum

the six cities of refuge, etc., and upon them you shall give forty-two cities" — therefore the details of the laws of the city of refuge were explained here.

But,

Still, one must add in the explanation,

And with the preface:

Since the entire portion discusses matters of redemption,

the conclusion of the journeys of leaving the land of cities,

conquest and inheritance of the land and division of the land — why specifically in this portion does the text elaborate on the details of the laws of "one who strikes a soul,"

an entirely undesirable matter,

and connected with the punishment of exile,

Hipad Tovin, Sefer Masei,

Matters of redemption!

That is,

What the verse mentions,

the cities of refuge* in connection with the inheritance of the Levites,

does not necessitate an explanation of the details of the laws of

one who kills a soul*

(that he must flee to a city of refuge)

Specifically in this parshah,

that can be explained in the place mentioned regarding the cities of refuge

(in Parshas Vaeschanan²³* or in Parshas Shoftim*⁴ where the cities of refuge are mentioned)

And it requires explanation: Why does the verse explain the detailed laws of 'one who strikes a soul*' specifically in Sefer Massei?!

35,

And it will be understood with the prior explanation in the general concept of "These are the journeys of the children of Israel who went out of the land of Egypt* in the service of man — that in this verse is hinted

(in addition to the story of the exodus from exile)

also the manner and order of the service through which the exodus from exile is accomplished:

Even when a Jew is in exile, he must and can be in the standing and state of the exodus from Egypt — to rise above the constraints and limitations of exile,

namely,

that his service in all matters of Torah and mitzvos is in a manner that he pays no attention to the difficulties of exile,

but performs his service with all the strength of holiness — this is the concept of "Matos",

"strong as this staff"⁴⁴,

indicating the strength and power of materialization

(in the aspect of Eitan)

And the point of the agun — as per the well-known saying*⁴ that the soul initially did not go into exile,

being that it,

"a part of G-d from above"²⁹,

Above the measurement and limitation of the entire order of the chain of descent,

And in such a manner, it is drawn and revealed also in its descent to clothe itself in the body of each and every one

From them all the places which angered Me.

But,

This explanation is not sufficient,

Because:

In the content of the matters — the emphasis in Parshat Masei is on the 'journey',

a complete uprooting,

from these places and thickets,

And in the portion of the cities of refuge — where it is said.

"And the congregation shall bring him up,"

behold,

the main emphasis and focus is on the details of the matter of the unintentional smiting of a soul.

An additional and fundamental difference — that the unintentional types in the journeys are regarding the past,

At the time when they were like a desert; whereas the balachi-re'uy species in the portion of the cities of refuge is regarding the future,

After entering the land of Canaan and its conquest and division!

Sefer HaSichos - 5749

from Israel,

in every place and at every time,

even in the darkness of the exile of the footsteps of Mashiach,

that even then, so.

a part of G-d above literally

From the language of touch,

that they can feel with hands",

and therefore,

even in the time and midst of exile, they are above the limitations and boundaries of exile.

and since the main essence of a Jew is the soul,

"their soul is primary and their body secondary"³⁰ — the body is also elevated

(which is secondary and nullified to the soul)

from the boundaries and limits of the exile,

Until that through this there also occurs the exodus from the exile in its simple literal sense.

And [Scripture] is precise in the text,

These are the journeys of the children of Israel who went out from the land of Egypt"

Journeys" (plural form),

Even though “from the land of Egypt” is only the first departure and journey that they traveled from Raamses to Sukkot”³¹ — because,

Also the journeys after the departure from Raamses to Sukkot

(Exodus from Egypt literally)

Their concept,

Exodus from Egypt",

from the word strait and boundary,

the 42 journeys.

Everything is G‑d's will.

Because that which is clothed in a vessel is called a strait and boundary relative to the aspect of encompassing light that is above the vessel"³².

And its meaning in divine service — that he is not satisfied with the first departure from,

a strait and boundary",

because,

after he left the previous "strait and boundary" and,

traveled" to a higher level and until in the infinite⁵¹,

arrives at the conclusion that also this elevated level

(above the constriction and previous boundary)

is a "constriction and boundary" regarding the level above it,

and therefore,

one must leave also from constriction

and this boundary,

and continues,

journeying and traveling" in it - leaving from constriction and boundary from level to level,

as it is written",

ילכו מחיל אל חיל",

הליכה ונסיעה אמיתית,

שנעקר לגמרי מדרגתו הקודמת ומתעלה לדרגא שבאידעריו",

בעילוי אחר עילוי עד אין־סוף.

עפ״ז יש לבאר גם המשך הפרשה בעניו,

מכה נפש" כחלק מפרשת מסעי — נסיעה והליכה בעילוי אחר עילוי בהיציאה ממיצר וגבול:

ובהקדם המאמר הידוע",

The Torah speaks about the upper realms and alludes to the lower realms\

From this it is understood in our case that the Torah's speech about the humble,

is "striking the soul"\

in the upper realms\"

(And from this the allusion in the lower realms is derived)

that is,

not "striking the soul" through sin in its simple sense\

Spilling of blood and the life of holy man in the man of the husk"

(as above, sec. 1)

Or even through sin, from the word 'deficiency', literally,

But rather,

to 'smite a soul' in the highest level

(,

in the supernal ones")

in the finest of the fine.

Shabbos Parshas Matos-Masei,

מבה״ח מנ״א

And the explanation in this:

In his humility.

the journeys of the children of Israel who came out of the land of Egypt",

Walking and traveling from a strait and border,

And in this — from level to level,

There are differences of degrees in what measure and to what extent the "strait" is felt regarding the level above it.

That is: there is a situation where one knows that he can rise to a higher level than his current level,

But,

He does not yet feel that his current level is.

A strait.

And even when he feels the "strait" that is in this level,

There are distinctions of levels in the attribute of G‑d,

Mitzrayim"

and as he elevates to a more lofty level,

the feeling of "Mitzrayim" in his present level relative to a more elevated level will increase

(as per the known saying that.

All that is before Him is more naught, nothing, and void)"

Awe at the feeling of G‑d.

narrowness" like H.

narrowness of the land of Egypt.

And beyond this — that he feels that the completeness in his avodah in the thought

(Regarding a higher level)

It is not only in the aspect of.

narrowness",

But that it is not considered as "avodah",

And moreover — that it is considered like a sin,

And until.

Striking a soul!

And from here we learn a wonderful lesson, to what extent the humble person should,

deeds,

the heart and journey from elevation to elevation,

in the service of each and every Jew:

A Jew must serve his Creator in a way that every moment he feels that this is his Creator,

Utilizes all his powers and all his time for the service of Hashem, without wasting even a moment of his life"

(Knowing

that "I was created to serve my Master"¹•,

that all his existence and all his powers are present in this moment to serve the Holy One, blessed be He)

And moreover,

rather,

that his service is in the manner of "going and traveling"

("Masei")

from elevation to elevation.

And after all this,

when he makes a spiritual accounting in his soul that he could have added in his service a more elevated perfection

(according to the powers that were already given to him)

When he knocks himself on the head that not only is there a "lack" in his service,

But,

Regarding the more elevated manner in which he could serve his Creator,

is not considered 'service'

to the extent that it is considered like a sin

(up to 'striking the soul')

similar to a servant who can serve his master with elevated service

(according to his elevated talents)

but serves him with inferior service,

that this is not considered as using it for his master,

and on the contrary, etc.

Based on this, it is understood that the concept of "we will merit soul".

in the upper worlds,

it is,

that the most elevated level in it is the exit from constraint and limit

(after they were counted.

The journeys of the children of Israel who left the land of Egypt")

After all his work in all the details of the journeys of leaving Egypt and boundaries in elevation after elevation — he feels that regarding the true space, his previous work is considered

(not only as a "strait",

but more than that,

that it is not considered as "use for his Master",

and on the contrary)

like the hyper-use of his Master,

And even to the point of "smiting a soul"!

And in a slightly different style — in connection and relation to.

Bein HaMitzarim:

Sefer HaSichos - 5749

After the 42 journeys of the exodus from Egypt, which indicate the conclusion and completion of the work of the exile period in the 'desert of the nations' — he feels that the perfection of 'our deeds and labor throughout the time of the exile',

Not only is it considered a 'strait' in relation to the manner of service in the future

("as the command of Your will"⁶²)

But more than this — that it is not considered work,

And even considered the opposite matter — "we will merit soul"⁶³.

And this contemplation brings about in him the matter "from the straits

("between the straits")

I called out to G‑d",

that he truly cries out 'Until when'.

Since he wants to serve G‑d completely; and from this comes to the true expanse — "Answer me with the expanse of G‑d"⁶⁴,

In the true and complete redemption,

That then the entire concept of constriction and limit will be completely nullified,

Because there will be the revelation of His Essence and Being, may He be blessed, in a manner that "your teacher will not be hidden again and your eyes will see your teacher"⁶⁵.

According to this, we can also explain the content of the matter of "save the congregation":

Since we are discussing here regarding "striking a soul" as it is "in the supernal realms",

Until the highest level

elevated that is in the category of "strait"

(until the houses of "wounding a soul")

but only regarding space

(without limit)

the true — behold,

this matter is not "his fault"

("unintentionally wounding a soul")

But rather,

"My G-d, I implore You,"⁶⁶,

That is,

Because the Holy One, blessed be He, contracted Himself,

so to speak,

so that His unlimited light should not shine,

and this is the reason that after the perfection of his service, he is still in the category of "constriction."

Furthermore,

But,

That also the concept of 'striking a soul' literally

(as it hints in the lower ones)

the matter of sins,

"shedding blood and the vitality of holy blood in a person of the kelipah",

that through this is done the entirety of the matter of the destruction and the exile — it is because 'G-d caused it to happen to him',

as it is said⁶ 'Awesome in deeds upon mankind',

"A charge is hung upon him"•⁶,

And in the language of Kabbalah and Chasidus — that the root of the sin of the Tree of Knowledge"⁶

(the root of all sins)

is the diminution of the moon by the Holy One, blessed be He, etc., until the first tzimtzum⁴³.

And therefore "Save the congregation!",

"They exempt him" — that the concealment and hiding are nullified,

the constriction and the boundary,

because,

The entire intent of the tzimtzum is only for the sake of revelation,

And similarly regarding the general descent through sin,

leading to destruction and exile

(which evolved from the first tzimtzum)

that the intention in this is only for the sake of the elevation through teshuvah,

as the advantage of light from darkness,

and therefore,

In addition to this, that from His side there is no concept of "constriction"

(contraction)

and its analogue in the physical

Shabbos Parshas מטז״מ,

מבה״ח מנ״א

that,

even at the time of the sin she was in faith with Him⁷¹,

Behold,

the

Mitzrayim" and the descent in them are

(inwardly)

the beginning of the expanse and ascent⁷² in a more elevated manner,

through this that the darkness” is transformed into light.

And it should be added and explained also the precision of “save the congregation” —,

specifically "edah",

even though

(and the judgment)

the salvation is through judges,

judges,

and not through all of Bnei Yisrael,

simply "ha'edah":

congregation"

(generally)

— refers to ten Jews,

There is no congregation of less than ten"♦⁷,

and alludes to the entirety of the Jewish people,

that is divided into ten types⁷⁵,

As enumerated in the verse♦⁷,

"You are standing today, all of you, your heads, your tribes, etc., from the hewer of your wood to the drawer of your water"⁷⁷,

which,

despite the differences in levels among them, they unite from them,

"as one unified group"•⁷ through this that "standing etc. before 71 your G-d",

that,

from them correspond and one father to all"•♦,

true unity from the essence

The soul, which is equal among all Israel

(But from the aspect of revelations, there are differences in levels)

Through this they become literally one with His Essence and Being, may He be blessed,

Israel and the Holy One, blessed be He, are all one"⁵¹.

And therefore it is stated,

"And the congregation shall save" specifically — that the correction of the matter of,

"striking the soul

"in the supernals

in it,

"the first constriction,

it is through the revelation that is above any concept of,

"constriction

(the true space of His essence and being, may He be blessed)

And this matter is accomplished by,

specifically 'the congregation',

the unity of Israel from the aspect of the essence of the soul as it is connected with His Essence, may He be blessed,

above the level of revelations

(for even the most exalted revelation is a matter of,

a 'narrowness' relative to His Essence, may He be blessed)

which is the true testimony

(,

And you are My witnesses""•)

On the above.

And from this it is also understood regarding the correction of the matter of,

literally 'striking a soul'"

(as it descended in the lower realms)

our sins",

until the destruction and the exile

(,

between the straits")

by means of,

and the congregation shall save" specifically — emphasizing the unity of Israel,

as is known that the reason for this last destruction and exile is because of the opposite of love of Israel•,

And therefore,

through the increase in the unity of Israel

(,

the congregation\)"

they nullify the cause of the exile\",

And with the nullification of the cause, the effect is nullified automatically,

that the redemption is accomplished

(,

and save them)

from the exile.

*

From the practical instructions from the above:

Sefer HaSichos - 5749

As we stand on the Shabbat of "Between the Straits",

In Parshat Matot-Masei,

in which the strength of Bnei Yisroel is emphasized

("Mattos")

therefore,

even when they are in exile, they are in motion of "the plantations of Bnei Yisroel which came out of the land of Egypt",

to elevate and depart from all matters of constraint and limitation,

until the departure

(and the deliverance)

from exile

(city of refuge)

through the redemption, literally as is — one must add with greater emphasis and strength and force

("Mattos")

and with ascent after ascent

("Masei")

in all matters of Torah and His commandments,

in all three aspects on which "the world stands" and "the world exists"

as it is written in the chapter that is studied on this Shabbat

⁴•,

and especially in matters that have a special segulah to bring closer and hasten the Redemption,

to transform these days into joy and happiness and good holidays.

And especially — through adding in love of Israel and unity of Israel,

and save the congregation":

foremost — that every Jew includes himself with the entire community

("the congregation")

As it says at the beginning of the day, "I accept upon myself the positive commandment of 'You shall love' your fellow as yourself,"

that includes himself with the entire public,

so,

that also his private service

becomes "our deeds and our service" of all of Israel.

And moreover, the main point — that he fulfills the commandment of "You shall love your fellow as yourself,"

as yourself, literally,

in actual deed,

by means of striving for the good of others and the community,

both in material matters and in spiritual matters,

through the dissemination of Torah and Judaism,

and in the manner of "raise up many students"⁵³.

And a special instruction for public activists — upon whom rests even more the responsibility of "and the congregation shall save":

Public activist,

who was elected by the public,

that is,

that several people,

whose "opinions are equally worthy"⁹⁰,

came to a single opinion and chose" so-and-so son of so-and-so as a public activist,

since they recognize the special strengths and talents that were given to him by the Holy One, blessed be He,¹* — he must utilize his strengths and talents for the benefit of the public to their fullest and completeness,

and likewise to properly utilize the extra blessing and success that he merits to receive from the power and merit of the public,

And likewise

Parshat Matot-Masei,

from the BeHCh of Mincha-Aravit

through communal prayer,

as is visibly seen with those who engage in community needs faithfully, that they achieve success beyond compare, due to which they were chosen as community activists,

and they merit a special blessing in all that they require,

in spirituality and physicality together,

so that through this they can fulfill their role and mission with tranquility,

Joy and a good heart,

For then the service is in a more elevated manner.

And all this — as the instruction of our parshah: “Matos” — that their service is with the appropriate strength⁵⁶,

And “Masei” — that they are not satisfied with past achievements,

which,

no matter how great their level,

they can and must add even more,

"they go from strength to strength",

from day to day,

and on this very day from hour to hour, etc.,

and in this itself — out of knowledge and recognition that the non-utilization of the powers in their appropriate completeness

(including also the possibility to add more and more)

•is

(not merely a lack,

but)

in the category of "striking the soul" G-d forbid of the public that chose him etc. as a public activist,

And consequently,

the responsibility is greater than a matter that concerns his private service

(even when including himself with the public)

And if these words are said regarding public activists in all places of residence of Bnei Yisrael,

all the more so regarding public activists in the Holy Land,

"a land which the L-rd your G-d cares for; the eyes of the L-rd your G-d are always upon it, from the beginning of the year until the end of the year"⁵⁷,

that they were given more elevated powers,

And we must utilize them in their fullness and completeness.

Including and especially — to act forcefully and influence not to give in,

G‑d forbid,

even on a single hour of our holy land⁵⁸,

since the Holy One, blessed be He,⁵⁹ gave it to Bnei Yisrael in a manner that before the redemption Bnei Yisrael dwelt in it as free men — "There is no free man except he who engages in Torah study"⁶⁰,

with true tranquility and security,

until we merit immediately to enter the land and inherit the land of the true and complete redemption through our righteous Moshiach.

*

Here is the place to also arouse regarding the matters that pertain specifically to the days of the Three Weeks,

as explained in several books

(and discussed about them at length in previous years)

And "they only prod the one who is already prodded"¹⁰,

to add repeatedly,

both regarding oneself and regarding action upon others.

Sefer HaSichos - 5749

And more specifically:

to increase in Torah study¹"¹

(also and especially)

in matters of

(Redemption and)

building of the Beis HaMikdash — based on what is said in the Midrash²"⁶⁵ "The Holy One, blessed be He, said to Ezekiel: 'Because My children are in exile, shall My house be idle?'

The reading of it in Torah is as great as its building.

And as reward for its reading, that they engage in reading it, I consider them as if they are occupied in building the House,"

And beyond this, the main point — that for the building of My House, it is not "nullified"¹⁰³.

[And from one topic to another — to also stir regarding the arranging of "conclusions" during the Nine Days,

And how good also before this⁶⁷]

to increase in actual deed in matters of building⁵”⁶⁹ — houses of Torah,

prayer and gemilus chasadim,

including also private houses of B'nei Yisrael that become houses of Torah, prayer and gemilus chasadim,

in the manner of "Mikdash

little"""⁷⁰,

through which is fulfilled 'And I will dwell in the midst of them'⁷¹,

And furthermore and mainly — that through this we hasten and speed up even more the fulfillment of the command 'And make for Me a sanctuary and I will dwell in their midst' in its simple sense,

as the construction of the third Beis HaMikdash,

which,

despite being "a sanctuary, Adon-ai, established by Your hands">״<,

"Binyana d'Kudsha Brich Hu"⁷²⁷³,

is called "the work of the hands of the righteous"",

because it is made through "our deeds and our labor".

And according to what was said above regarding the virtue of the congregation

("and the congregation shall save")

— all the houses will be united

(both the public houses and the private houses in every place)

by participating with a sum of one hundred⁷⁴ from a special fund,

"Building Fund",

of the Rebbe, my father-in-law, the leader of our generation

[as they received

(or will receive in the coming days)

all those who announced regarding additions to the buildings,

that their number is growing,

and will continue to grow even more,

until the general number of Bnei Yisrael,

six hundred thousand⁷⁵]

which,

this participation also unites all those who receive participation from this special fund,

and especially since it is a fund of the leader of the generation,

"The Nasi is everything"⁵"

which includes and unites all of Bnei Yisrael and all that is theirs,

Thus,

that all the houses become "one house"♦"

house of the Nasi

Shabbos Parshas Matos-Masei,

Michtav K'lali Menahem Azriel

the generation,

Vaad — the house of the Holy One, blessed be He,

the simple unity that is above division.

And furthermore, and this is the main point — that the power and merit of the public is great

(

save the congregation")

that their action is like building houses in a way that all of Israel unite in building one house for the Holy One, blessed be He,

will hasten and speed and bring immediately and at once the,

the building of My House" literally — the Third Holy Temple,

that belongs to all of Israel⁷⁷

(therefore Jerusalem was not divided among the tribes⁷⁸)

that "it is built and perfected, it will be revealed and come from heaven"⁷⁹,

in Jerusalem, the holy city,

a city that is united together"•",

A city that does all

Subsection b, Siman b, and Rema)

If the houses from them are separated and divided, each one a building by itself,

that is as ground,

since the nature of the land is one

(see Shulchan Aruch there section 125)

Yisrael to friends"⁸⁰,

In our holy land,

where all Bnei Yisrael come"⁸¹ in a manner of,

a great congregation"⁸²",

singular term,

and in the language of the verse which is read directly in Mincha —,

See

(,

points with his finger and says "this¹)"

"I have given before you the land; come and possess the land"⁵,

"the land of the Canaanite and Lebanon, until the great river, the river Euphrates"⁴,

and immediately and directly,

and with joy and a good heart,

"everlasting joy upon their heads⁸⁶."

Sefer HaSichos - 5749

It is known the word of Reb Levi Yitzchak of Berditchev*,

So,

"Shevach Chazon" is from,

from the language of "Machazeh"².

On this Shabbos, "they show each person the future Beis HaMikdash from afar",

One shows every Jew the Third Beis HaMikdash.

And the reason for this is — in order to arouse in the Jew a longing for the Third Beis HaMikdash,

and this should bring about that he should conduct himself more in the straight path in all matters of Torah and mitzvos,

knowing that through this, the Al-mighty will give the Jews, even sooner, the future Temple down here³.

Although not every Jew sees the vision of the Temple openly — this is similar to what the Gemara says:

(On the words of Daniel⁵ "And I, Daniel, alone saw the

vision, and the men who were with me did not see the vision, but a great trembling fell upon them, and they fled to hide.")

— "But since they did not see, why were they afraid?

Although they did not see, their mazal saw."

And in this manner, regarding that which each Jew is shown the future Holy Temple — then the mazal of the soul sees this,

and the mazal

(from the term flowing)

is drawn and affects his soul in the body below,

until — upon the body literally*.

One must understand:

Why is the Third Temple shown specifically on Shabbat Chazon,

the Shabbat before Tishah B'Av, when the destruction of the Holy Temple happened — it should have been shown on Shabbat Nachamu,

at the beginning of the "Sheva d'Nechemta"•,

when we comfort Jews for the exile and destruction?

Even if one wants to show the Temple to elicit the service of the Jews — it should have been shown right at the beginning

(on the first Shabbat)

of the "Tlata d'Puranuta"⁹⁰ — why is it shown on the third Shabbat,

at the end of the three weeks?

which is the most severe