English translation — ש״פ דברים, שבת תזין, ד׳ מנ״א

of all three calamities

(as seen in the content of the haftarah)

being in the "Nine Days",

and specifically then — in the week of Tisha B'Av¹⁰,

which is even more severe than the "Nine Days" in general,

being closer to Tisha B'Av!

Further: The simple reason why this Shabbos is called "Shabbos Chazon" — is after the haftorah "Chazon Yeshayahu,"

which speaks quite explicitly words of reproof regarding the sins of the Jewish people

(because of which the Beis HaMikdash was destroyed)

the very opposite of the "vision" of the future rebuilt Mikdash!

From the simple understanding of the matter, it is understandable

that that which "each one is shown the future Mikdash" on Shabbos Chazon was in all generations,

Since the destruction of the Temple — or before R. Levi Yitzchak of Berditchev — who revealed this.

So why was this not revealed to all Jews in the generations before this?

(That one shows each — "to each individual" — the Third Temple)

This was revealed and publicized only in the later generations,

in the "End of Days,"

through R. Levi Yitzchak of Berditchev

(approximately two hundred years ago)

And it can be said that this is understood by first explaining the matter of the "Three of Affliction" and the "Seven of Consolation":

It has been spoken many times, and particularly regarding these days¹¹,

That every descent is for the purpose of an ascent: initially, the intention is why there is a descent,

so that this should lead to an even higher level,

higher than the place where one stood before the descent.

Even more: the inner essence of the descent is — the ascent that emerges from it,

Only in externality and temporarily — openly it appears here below as a descent,

But above, this is a most sublime revelation,

Which cannot yet be revealed here below

(For example, the concealment in the influence of a rebbe to a student when he "brings" himself to understand a higher new intellect^")

And the greater the revelation above — the greater the concealment and descent below for the recipient.

In order that the sublime revelation be revealed below — this depends on the service of the Jew below,

Which he elicits and reveals in actuality the inner elevation that exists within the external descent.

ספד השיחות - ה׳תשמ״ט

A perfection also regarding how the matter stands revealed but only above.

Thus it is also understandable regarding exile and redemption:

Sefer HaSichos - 5749

Although the destruction and exile is in externality a concealment and hiding,

But inwardly it is the ultimate good" — the revelation of the future redemption and of the Third Beis HaMikdash,

Which is a revelation incomparably greater than all matters that were before this

(including — in the First Temple and in the Second Temple)

and an eternal redemption after which there is no exile^, and an eternal Holy Temple"

"The Sanctuary of G-d, Your hands established"^6,; and because of this, the greatest good among them,

there is a temporary concealment among the recipients.

[As is known, the concealment and hiddenness of the destruction and exile come about because of the withdrawal of the Divine light above,

as the Zohar states¹⁷ that the Holy One, blessed be He, in exile ascends higher and higher.

And regarding this Divine light,

this is an ascent upward,

And only in this lower world is this a concealment

and concealment of exile"¹⁸]

And in order to bring out openly the very highest revelation of the future redemption — this depends on "our deeds and our service throughout the duration of the exile"".

And specifically through that which comes to revelation below in the redemption — the completeness of the matter is achieved.

And in more detail, this is the difference between the three of calamity and the seven of consolation:

The first three weeks when we recite the haftorahs connected with calamities

(the destruction and exile)

Although outwardly this is a matter of calamity,

But in its inner essence — it is the new revelation of the future redemption²⁰ and the Third Beis HaMikdash that emerges from it.

And in the seven [Shabbosos] of Consolation begins the revelation of the inner good and love of the three [weeks] of Calamity²¹ — the influence and drawing down of the revelation of the new light

(the redemption and the Third Temple)

— which was revealed in the three weeks preceding this — as known, the virtue of the Beis HaMikdash

Shabbos Parshas Devarim,

Shabbos Chazon,

4 Menachem Av

the third, relative to the previous Holy Temples,

Great will be the honor of this latter House more than the first,

And it will be an eternal House.

Which its revelation below is opened through the service of Jews,

Which brings the Redemption and the third Beis HaMikdash —.

A lion will come in the constellation of the lion and build Ariel,

And moreover —.

On condition* that this was the.

A lion ascended in the constellation of Leo and destroyed Ariel",

as stated*¹.

And I will turn their mourning into joy",

The revelation of the innermost good and love in this.

their mourning" from the three before this.

[And like this revelation of the future that is revealed on the fifteenth of Av,

That is why.

There were no better days for Israel than the fifteenth of Av etc."²⁵ — because then the most elevated ascent in the inner aspect of Tisha B'Av is revealed.”

Based on the above, one will understand the reason why specifically on Shabbat Chazon we show every Jew the Third Temple:

Specifically at the end of the.

Three Weeks of Affliction"

(on the Shabbat close to Tisha B'Av)

When the darkness below is strongest — that itself is proof of the greatness of the

a new revelation that is demonstrated there².

As it is also hinted at in this,

that which is in

(the Mincha prayer at the time of ratzon deratzin of)

Shabbat Chazon we begin reading Parshat Va'etchanan,

the portion of Shabbat Nachamu,

The first Shabbos of the.

Sheva DeNechemta².

And since the intent of the descent temporarily in externality is to evoke the service of a Jew to draw down below the new revelation of the Third Beis Hamikdash

(which specifically through this is brought about the completeness of this also above)

— therefore specifically in this Shabbos.

Shown to each one the future Beis Hamikdash" — and this

(the future Beis Hamikdash)

is the pnimiyus

(The content)

From the destruction of the Temple on Tisha B'Av,

In order to evoke the service of a Jew,

He should bring down the Third Holy Temple

(which is built and prepared above²)

In revelation here below.

2 and 6

Sefer HaSichos - 5749

And with this, the reason why the matter was revealed to all specifically in the later generations is also understood:

In exile itself — we see that the deepest darkness is specifically in the "end of days",

until the footsteps of Moshiach,

which is analogous to the heel of the foot

(the very last level of the body)

in which there is no revealed vitality

(Therefore it is compared to a matter of Hei HaChaim"³)

And this itself

(specifically the greatest concealment)

is a proof,

that then there is the most sublime revelation; because we are getting closer to the Redemption,

therefore the intensified "discharge" towards the revelation of the new light of the Third Beis Hamikdash

(the inner aspect of the exile)

The "withdrawal" of the influence becomes even stronger,

And the darkness of the exile¹² becomes ever stronger.

And therefore,

Although even in earlier generations one showed each person the Future Temple on Shabbos Chazon — specifically in the later generations,

it was revealed ■³ to all Jews,

And

with more revelation and inwardness,

In a manner that one can contemplate and delve into it — because then it stands more in revelation

(above)

the Third Beis HaMikdash,

which is about to be actually revealed below.

And to add,

that the revelation

(of the new light,

the future Beis HaMikdash)

is called forth by the service of Jews as they stand in the darkness of exile,

and specifically through the actual revelation even below is the completeness of the revelation

(even above)

And similarly to how in the time when the Beis HaMikdash existed,

specifically David, the foot of man — becomes the concept of aliyah l’regel,

ascent to "every male shall see the face of the Lord Hashem"³²,

just as one comes to see as one comes to appear, etc.³³; similarly in our case: through the service of Jews in the footsteps of Mashiach

(in the aspect of the heel that is in the foot in time)

becomes the "Mareh! to each and every one, the Holy of the future",

until its revelation in its completeness down here below

(not "from afar" but in proximity)

in the true and complete redemption,

and with it becomes the completeness of "Yirah kol zachurd",

just as it comes to appear etc.

The above matter is also hinted at in the portions that are read on Shabbos Chazon

"G‑d has granted me another son"

(ibid. 30,

that also from the aspect of

"other" is made —

In You, Hashem

(See Ohr HaTorah on the order — Vayeitzei, great,

and more)

until L.

ben• who is of the level of Levi,

he will cleave to me, my husband,

They shall accompany you and serve you

(Korach 18,

: And in a manner of.

Yitzchak• — from the word laughter, God has made for me

(Vayera 21,

The laughter and joy that come specifically through the work of transforming darkness into light

(See Torah Or Vayetze 21,

and Bava Metzia 4

Parshas Devarim,

Shabbos Chazon,

4 Menachem Av

3 and 6

— Parshas Devarim,

and in Minchah —

(the beginning of)

Parshas Vaeschanan,

the beginning of the "Sheva d'Nechemta"

(from "L")

after we read Parshas "Eileh HaDevarim",

which consists

(also)

of "words of rebuke"*³

(similar to the words of rebuke of the vision of Yeshayahu)

which are openly and humbly undesirable below

(similar to how the general destruction is openly without an aspect of superiority of the good)

— one reads and on the same Shabbat the prayer of Moses "Va’etchanan el Hashem"

(May the Almighty "bring" him)

Moses should enter Eretz Yisrael,

which this prayer is connected with the future redemption — as explained in sefarim³⁷ that if Moshe's prayer would have been fulfilled then and he would have entered Eretz Yisrael and built the Beis HaMikdash,

it would have been an eternal Beis,

and an eternal redemption — the complete redemption;

And although Moshe's prayer was not then fulfilled in practice in this physical world

(because of the decree)

— But it is certain that the prayer is in effect,

and it will be fulfilled•³

(And in particular, that it is

related to the time that these portions are read.

And see there

(section Teshuvah-K, Parshas Matos-Masei and Devarim — 366,

a VaYild)

Regarding the matter of things that are always read in his heretical children.

Was incorporated into the eternal Torah — became a part of it)

— and so forth after all the decrees were nullified

(including that decree)

And the Torah testifies that it is already "all the ends have passed"³⁹ — in the true and complete redemption,

When Moses together with all Jews enter the Land of Israel and have the Third Beis HaMikdash,

an eternal House.

And to add,

So this matter is also hinted in the word "Va'etchanan"

(the name of the entire parshah)

from the language of 'chen' and 'chesed',

until it is a manner of "nisei nissim"

(as the Gemara says"⁴ regarding a word with two nun's)

and in particular in our matter — that the second nun is an elongated nun,

What proves a המשכה למטה מן השורה,

That the נסי נסים are נמשך in גילוי very low is the world²⁵.

And also the number and גימטריא of "ואתחנן" is תקט״ו

(The תקט״ו prayers that Moshe davened during that)

⁴² — as explained in חסידות⁴³,

That the ענין of the תקט״ו prayers of Moshe is to ממשיך be "בחי׳ י״ה בהעולמות שהם בבחי׳ מהלך ת״ק שנה"⁴⁴,

The המשכה of י״ה into ו״ה,

[Which is also the תוכן of תפלת Moshe to enter into ארץ ישראל,

If [it] had been delayed, the eternal redemption would have been and

Sefer HaSichos - 5749

Eternal Beis HaMikdash — the revelation of Yud-Hei in Vov-Hei,

And all the Sefiros are permanently in the Sefirah of Malchus,

As it will be in the future to come⁴⁵]

Until [the level where] Yud-Hei, as it is a Name unto itself and separate from the order of Hishtalshelus

(Vov-Hei)

“ — should be drawn down below into the order of progression

(Tikkun)

until into the world of Asiyah,

in the world of Asiyah below⁴.

And on the contrary: the order in this is,

that first comes Tikkun

(Midos)

and then 15

(mochin)

Here from this order according to the nature of the soul's powers — that in the ten weeks, first come the three mochin and then the seven middos

[As this is in the Name Havayah — the order of hishtalshelus — that first comes Yud-Hei and then Vav-Hei]

— specifically through the avodah lematah

(until in

the aspect of hei derived from the yud itself inevitably

(as it were)

that the root of the drawing down be drawn from a higher, more exalted place

(He builds Jerusalem there)

the aspect of the name Havayah of above, which is above the first and second Temple, which were from the name Havayah of below

(there, in the continuation of the maamar)

And perhaps 'l' more than this — that this is until the revelation of the name Y-H.

(as it is a complete name in actuality)

that it is distinct from the letters Vav-Hei

(and the continuation in S. Hishtalshelus)

until the new intellects

(of Atika)

That in order to absorb these mochin, there must be a departure of the three mochin that are from their side to the middos and to the aspect of the recipient

(That the name Havayah,

that the completeness of the name is specifically through the unification of Yud-Hei and Vav-Hei)

And the chiddush above is — that also from the aspect of Yud-Hei-Hei

(mochin of Atika)

is drawn down to the recipient.

And see Oheiv es HaTehillim

(He will shine light)

7 Tammuz and onward.

Shabbos Parshas Devarim,

Shabbos Chazon,

4 Menachem Av

time of exile,

or is the three of punishments)

becomes revealed below the highest revelation of the name Yud Hei,

As he is a name in this chapter•♦,

In more detail, the concept of the redemption is also hinted in the portion of Devarim itself

(And in the haftorah of Chazon Yeshayahu itself,

as will be explained later)

Although these words are 'words of rebuke',

Rashi says that 'he concealed the words and mentioned them hintingly out of respect for Israel': even when speaking about 'words of rebuke' for the sins of the Jews,

They only stand "hinted"

(and moreover — not a hint of the sins,

but of the "places where they angered before the Omnipresent")

and thereby comes the revealed honor of Israel,

and — a very great honor,

that even though one speaks to them "words of rebuke,"

it stands only "hinted" for the sake of their honor.

And in the inner dimension of the matters,

so this is because on this Shabbos

(before Tisha B'Av)

stands revealed

(somewhat)

the inner dimension of the "Eleh HaDevarim"

(words of rebuke)

These are words of revelation — the matter of the good in this

[In the manner of how on this Shabbat

(Chazon)

one reveals to the ineffable Name the Third Temple,

as above]

So too, in the continuation of the portion, it speaks openly about the promise of the Almighty to give and bring Jews into the Land of Israel

[and also about the conquest of the nations during the encampment in the desert — and

The perfection of this matter will be in the future redemption”⁴]

That the perfection of this matter

(the entry into the land)

will be in the future — and for this Moses immediately prayed in the following portion

("Va’etchanan")

as mentioned,

Both verse at the beginning of the portion regarding the entry into the Land and the borders of the Land — "Turn"⁵ and journey, and come, etc., to the wilderness, to the mountain, and to the lowland, and to the Negev, and to the seacoast, the land of the Canaanite and the Lebanon, until the great river, the Euphrates River,

"See, I have set before you the land; come and possess the land which the Lord swore to your fathers, etc." — and the completeness of the conquest and settlement of the land until the "Euphrates River"

(as promised to Abraham,

and elsewhere in the Torah regarding the borders of the Land³³)

will be only in the future redemption⁵¹

(unlike in earlier times,

even in the days of Solomon,

is this not the case)

Sefer HaSichos - 5749

And more at length in the conclusion of the parshah,

where it discusses the entry into Eretz Yisrael itself

(on the west side of the Jordan)

and also about the conquest, division, and settlement east of the Jordan ³⁵ — "To the Reubenites and to the Gadites I have given, etc. Hashem your God has given you this land to inherit, etc. and you shall return each man to his inheritance which I have given you."

And it could be said,

that the inner reason

(higher)

why the children of Reuben and the children of Gad wanted to settle on the other side of the Jordan to the east

(because of their abundant livestock)

even though they knew of G‑d's command that Jews should enter the Land of Israel

(and saw what the sin of the spies brought about)

— because they wanted to achieve the advantage and completeness⁵⁵ that comes specifically through drawing down G‑dliness

(from the holiness of the Land of Israel)

the air of the other side of the Jordan

(regarding the elevation of the revelation of the name Y‑H that comes from the service in the aspect of T‑K of the worlds)

in the "land of livestock,"

the clarification of this

the animal soul,

in it the clarification of the species 'living' simply,

in this world — in a lower level

(approximately to the Land of Israel)

because of the elevation that comes specifically through this⁵.

And based on this it is also understood

(for elevation)

Why they had preceded⁵ 'We will build sheepfolds for our livestock here,'

and only afterwards 'and cities for our little ones,'

Although it is human nature that their children

(little ones)

are dearer to them than everything

(all the more so for.

livestock)

"⁵?! — because in this their main appointment consisted of settling themselves on the other side of the Jordan,

Not only for themselves and their children,

but for the purpose of accomplishing the clarification of their portion in the whole,

their many acquisitions,

Therefore they preceded to speak about their acquisitions"⁴ — for through this an elevation and perfection is achieved also in the main point — in the service of G-d —

(in them and)

in their children,

in the manner of the Sages of blessed memory: "a person's money puts him on his feet,"

That through this there is also an elevation in the service of Jews as they stand higher for their worldly matters

(similar to the above

Regarding the pilgrimage ascent)

Shabbos Parshas Devarim,

Shevach Tazin,

4 Menachem Av

And to add,

According to what is explained in sefarim⁴² the reason why the tribe of Gad possessed "much livestock"

(more than the other tribes)

" — and therefore they said 'Do not take us across the Jordan'⁴⁴ — because they cherished the manna and did not eat

(they ate little)

other foods,

they therefore ate little of their flocks and herds

(and especially in comparison to the other tribes)

And their livestock therefore remained greater:

The completeness of the spiritual pleasure from eating the manna

(bread from heaven)

Is specifically when it comes down and is drawn into the clarification of the world,

the "great acquisition" and the other side of the Jordan⁴⁵.

And in more detail: the matter of the manna

(bread from heaven)

is connected with the revelation of the pleasure of the future to come⁴⁴,

bread of Panim⁴⁶,

when there will be the revelation of the innermost of the Torah

(in the aspect of bread from heaven)

the reasons of the Torah,

the completeness of pleasure in Torah,

In the manner of the man in whom one tasted all tastes⁴⁹.

What the completeness of the future revelation is specifically when it is drawn down

(also)

into the world,

And on the contrary — specifically in our actions and service, the time and cause of the redemption depends.

Therefore,

specifically through the service of the sons of Gad in refining the great livestock

(which means the totality of service in the world)

The completeness of the revelation in the future (L'asid Lavo) of the reasons of the Torah,

bread from heaven.

Likewise, also in today's Haftarah

(Vision of Isaiah)

— which follows the Parsha — the inner meaning⁷ of the words of rebuke is also revealed

(from Isaiah)

— the future redemption,

As it stands in the conclusion and seal of the Haftorah: "Zion shall be redeemed with justice, and her captives with charity."

And in this it is emphasized how the redemption

(of Zion and her captives)

comes specifically through the service of Jews — "with justice,"

which corresponds to the foundation of the Torah.

And particularly the laws of the Torah

(according to its translation, as the first judgment, like the earlier law)

and "with charity",

what applies to the entirety of the commandments⁷

(and in particular the mitzvah of charity

8 and 6

Sefer HaSichos - 5749

itself,

which is equivalent to all the commandments⁷⁷)

And one could say,

then "judgment"

(Torah)

and "charity" correspond to the two matters of "our actions"

(Torah)

and "our service"

(From the term processing hides — a mitzvah when they clarify and mention physical things)

— in which the future redemption depends.

And one should add,

That "judgment" and "charity" are in general opposite Y-H

(mochin)

— Torah study which is primarily with the intellect in the brain,

and V-H

(midot)

— Fulfillment of the mitzvos.

And therefore, through this, in particular, the redemption of Zion and its captivity is accomplished — the building of the Third Beis HaMikdash,

The unification of Yud-Hei and Vav-Hei,

As above.

The lesson from this regarding practical application:

Standing in Shabbos Chazon,

When every Jew is shown the future Beis HaMikdash,

Because of the greatness of the revelation of the Heavenly Temple in this time — it must evoke and it evokes in each one an increase in "justice" and "charity",

study of Torah

(and especially the laws in the Torah)

and fulfillment of the commandments with beautification,

and especially — in the commandment of charity

(and on Shabbat — in a manner permitted on Shabbat)

And in the general category of 'our deeds and our service' — knowing that through this the Almighty will bring down the Third Holy Temple,

in the true and complete redemption through our righteous Moshiach.

And in the study

(laws)

of the Torah itself — it is especially worthwhile to study

(during the days of "Between the Straits")

the sections of the Torah that speak about the Holy Temple,

for which "great

Reading it in the Torah is like building it —.

And for the reward of reading it, that they engage in reading it, I consider it as if they are occupied with building the House.”

And during the 'Nine Days' in particular — also endeavor to make "siyumim" on tractates of the Shas,

And with a multitude of people is the glory of the King,

men and women

(of course — separately)

and children — and through this comes to joy

(in the manner permitted according to Shulchan Aruch)

In those days.

And a special arousal in this — through that on this Erev Shabbos they completed a section of the laws in Rambam"⁷,

Where he brings a part of the Baraisa of Rabbi Pinchas ben Yair,

Which is brought

(according to several versions⁷⁵)

At the conclusion

(of the Mishnayos)

Tractate Sotah.

And if He gives a special opportunity to make a siyum on Tractate Sotah.

And in particular — that this tractate has a special connection with exile and redemption in these days: The concept of sotah is — as it says in the Torah, "For she has strayed, etc., and it was hidden from her husband's eyes and she concealed herself,"

A spirit of foolishness enters a person⁷⁷ and therefore "she concealed herself."

And He looked into the Torah and created the world⁷ — from this comes the descent of the concealment and hiding of the world in general and of the exile in particular,

a concealment

(for the time being)

in the connection of Jews with the Almighty,

HaKadosh Baruch Hu and Knesset Yisrael

(Kudesha Berikh Hu ascends on high, on high)

Shabbos Parshas Devarim,

Shabbos Chazon,

Daled Mana

The intent in this is, however — as the conclusion of tractate Sotah,

that through the service of a Jew the redemption should come —,

Alacrity brings etc. to the resurrection of the dead,

And the resurrection of the dead comes through Elijah, may he be remembered for good",

And it becomes revealed that the woman

(the Congregation of Israel)

is from the outset pure for her husband

(the Holy One, blessed be He)

and she is pure, Hashem,

until that Israel and the Holy One, blessed be He, are all one"

and they shall become one flesh, as it were,

and she shall be cleansed and shall conceive seed"

until — the birth of the true and complete redemption through our righteous Moshiach,

that he is from the seed of David and Solomon⁵⁷.

In the revelation of the future that is in this Shabbos — which comes about due to the fixed nature of this year,

that this Shabbos is also Erev (the eve of) the fifth of Menachem-Av,

the yom hilula (anniversary of passing) of the Arizal,

when all,

"his service which he served all the days of his life" stands revealed and is,

"one who works salvations in the midst of the land"⁵⁸ — whose purpose was the revelation of the inner dimension of the Torah

(from those who taste life have merited” of the revelation of the inner dimension of the Torah of the future“

bread from heaven,

as above)

until he said that,

specifically in these latter generations it is permitted and a mitzvah to reveal this wisdom"⁵⁹,

and then there came

(through the Baal Shem Tov and our Nesi'im)

— the command and instruction of "May your wellsprings spread forth outward,"

What through this becomes,

Come, master, the King Messiah.

What this arouses simply — that in addition to the addition in,

Judgment and,

Charity in general,

What both matters are with special emphasis in the AriZal — should one add in all activities of spreading the wellsprings outward,

This is the wisdom,

And in particular as explained and clarified well in the teachings of Chassidus Chabad,

The three brains/sefirot of Chochmah, Binah, and Daas,

They are regarding oneself — that the general concept of studying Chassidus Chabad with understanding and comprehension — is the concept of,

"Your wellsprings will spread outward": spreading of the wellsprings of Chochmah — into Binah and Daas,

Until — into the emotional attributes,

Which are,

"Outward" relative to the brains⁶⁰,

Until into thought, speech, and action,

And moreover — the action is the main thing".

Sefer HaSichos - 5749

And more and main — spreading the wellsprings outward simply,

In the outward of the world,

"Eretz Mikanah",

Even into the outermost beyond which there is no further,

And that specifically through this the completeness of the pleasure of the innermost

(Ta'amei)

The Torah,

or in the very study

[and also with the children

(for example, as through "Let us build sheepfolds for our flock,"

comes to reveal the delight of,

cities for our little ones")

which also with them one learns the inner dimension of the Torah

(on the topic of manna from heaven)

according to their worth,

And as is known, the custom is that one begins teaching a child the aleph-beis from the letters on the title page of Tanya,

or at the beginning of the Tanya book.]

until — the revelation of the inner dimension of Torah in the future to come.

May it be His will — and this is the main point — that through the addition in "justice" and "charity",

and our deeds and our aforementioned service,

including making “conclusions” — one should already directly come to the actual “conclusion” of the exile,

and it should be fulfilled simply “Zion shall be redeemed with justice and her captives with charity,”

and immediately and instantly,

in the true and complete redemption through our righteous Moshiach,

whose revelation will be “in the land of Galil,”

and from there Moshiach comes to Jews in the diaspora,

in order to take them out of exile,

As it stands regarding the Most High, 'I am with him in distress'⁹²,

And in every place where Israel were exiled, the Divine Presence was with them,

And even when they are destined to be redeemed, the Divine Presence is with them,

as it is written⁶², 'And the Lord your God will return your captivity,'

And it does not say 'and He will bring back' but rather 'and He will return,'

This teaches that the Holy One, blessed be He, returns with them from among the exiles,

And they shall awake and sing, you who dwell in the dust,

And Moses and Aaron with them"

And the Nasi of our generation, the Admor [our master, our teacher and our Rebbe] is with them,

And we all go together with the clouds of heaven to the Holy Land,

to Jerusalem, the holy city,

to the Third Holy Temple,

the Sanctuary of G‑d, which Your hands established."

Sefer HaSichos - 5749

Shabbat Nachamu is the first Shabbat of,

Seven of Consolation,

That they read the Haftarah of the consolations of Isaiah² from after Tisha B'Av until Rosh HaShanah"²,

Beginning from,

the Shabbat after Tisha B'Av

(that Shabbat)

they read the Haftarah: 'Comfort⁴, comfort My people'"⁶⁶,

Comfort, comfort • twice,

Consolation in double².

And it is clear to understand:

The order of,

"The seven of consolation" is in a manner that continues and increases in the matter of consolation,

That the way of consolations is to be going and improving •ות"ר*,

Therefore,

The beginning is with the consolation through the prophets,

that 'the Holy One, blessed be He, says to the prophets: Console, console My people,'

and after the Congregation of Israel responds,

and says, 'Because the L‑rd has forsaken me,'

I am not appeased by the consolation of the prophets.'•,

and,

the prophets repeat and say before the Holy One, blessed be He: 'Behold, the Congregation of Israel has not been appeased by our consolations.'

"Afflicted, storm-tossed, and not comforted"⁶⁸,

then,

the Holy One, blessed be He, returns and says "Anochi"⁶⁹ "Anochi He

is your Comforter, etc."".

And based on this, it is clear to understand the reason that the beginning of

the "Seven of Consolation" is,

"Comfort, comfort My people" — for at first glance,

Brin■ to begin with one consolation,

and afterwards to add another consolation,

And why does it begin with,

double consolation"?

Moreover: since we have just come from the lowest of d,

three calamities"⁷⁰ of their sins — how can they immediately begin with,

double consolation",

from the Holy One, blessed be He, to the Holy One, blessed be He!

And it will be understood with an introduction to the connection and conclusion of the weekly Parsha

[For also in it, they understand that they begin immediately with the most exalted matter,

similar to the beginning of "Double Consolation",

And according to the explanation in the weekly Parsha,

it will also be understood regarding the Haftarah of

"Comfort, comfort My people"

(as will be explained in section 6)

— Although the haftarot of

the Seven of Consolation are not

of the same nature as the parshiyot,

rather,

according to the time and the event"⁷¹,

nevertheless,

there is a connection and relationship between the content of the time and the event

(Content of the Haftorahs)

For the weekly Torah portion\:

Shabbos Nachamu is the beginning of the period of 'Sheva d'Nechemta'\,

And in addition to the 'Hatchalah',

It is also,

Rosh\"⁷² — which includes all

Sefer HaSichos - 5749

The continuation of the time and labor of 'Sheva d'Nechemta'*,

in which is made the,

consolation* regarding the matter of the destruction and the exile of the three weeks

(,

three of affliction*)

And the work in this:

It was explained above⁵ that the "three of affliction" are also opposite the three intellects,

and,

The 'Seven of Consolation' are also corresponding to the seven middos,

which,

among the distinctions between mochin and middos is that mochin are hidden

(to oneself)

and middos are revealed

(to another)

and therefore,

In the three weeks,

which correspond to the three brains,

the good is in concealment,

for even though they know and also understand that the inner content of the three weeks is a matter of good,

and in the manner

(in the language of our Rebbe, the Elder, in Igeret HaKodesh⁶)

as a parable of a great and awesome king who bathes, in his honor and himself etc., his only son out of his abundant love",

Nevertheless,

This good is in concealment,

And what appears openly is an undesirable matter

(for washing is also like the parable of a father striking his son, etc.)

; however, during the Seven Weeks of Consolation,

which correspond to the attributes — the good is drawn down in revelation,

good that is seen and revealed,

to the extent that even the washing away of undesirable matters is in a manner of consolation⁷,

through revealed kindnesses"׳.

And from this it is understood that on Shabbat Nachamu,

the beginning and head of the

Seven of Consolation",

is emphasized

the drawing down from the concealment of the intellect to the revelation of the emotions,

throughout all the Seven of Consolation which correspond to the seven emotions,

through which the matter of the

Nechemah* in the revealed and manifest good.

According to this, the connection and relevance to the weekly parshah,

Parsha Va'eschanan:

Va'eschanan* — its gematria is 515,

And according to what is known², that 500 hints at the midos

(the main midos,

Five attributes,

as each one contains ten,

and ten from ten)

and 15

(Y*H)

alludes to the intellect,

thus,

The introduction of Tikkun for Tiferet is the introduction of the emotions to the intellect²,

That is,

That the main thing is the drawing down and revelation specifically in the emotions²².

And this should also be connected with Parshat Eikev, which is read during the Minchah of Shabbat Nachamu —,

"Vehaya eikev tishme'oun",

That the writing,

And there are four letters of the name Havayah,

Rather,

That their order is such that the letters Vav* and Hei precede the letters Yud-Hei²³,

which indicates the precedence of the middos

(Vav-Hei)

over the mochin

(Yud-Hei)

since the main thing is the drawing down and revelation specifically in the middos.

And its meaning in avodah — according to what is known² that the main avodah in this time is in birur