English translation — ש״פ ואתחנן, שבת נחמו, י״א מנ״א

Specifically the qualities,

And particularly during the time of exile,

And until the end of the exile,

In the end of days,

In Parshat Eikev

(

"And it will be, because you will listen"

At the time,

the footsteps of Mashiach,”

that the great intensification of the darkness of exile cannot be the work of the intellect

(Yud-Hei)

as required,”

and therefore,

the essential work is in the emotions

(Vav-Hei)

That this is the matter of 'And it will be, because you will listen...'

(And likewise the preface of the Tikkun to the fifteenth in gematria of 'Va'etchanan')

that the essence of the service is in Binah

(before Yud-Heh)

and only afterwards do they also come to the revelation of Yud-Heh

(mochin)

that his being after Havayah

(even though in the Name Havayah, Yud-Heh precedes Vav-Heh)

this is the revelation of Yud-Heh as it is a name in itself

(above the Yud-Heh of the Name Havayah)

that will be revealed in completeness in the future to come.

And based on this, we must also explain the system of,

"And it will be, because you will listen" — our Sages, of blessed memory, said:

"There is no 'vayehi' (and it will be) that is not an expression of joy" — since the service in the end of days

(

"And it will be, because you will listen,"

that even in the darkness of the exile of the footsteps of Moshiach,

which does not shine the revelation of G-d,

nevertheless,

"You shall listen" regarding actual deed,

through the service of Chassidus)

arouses great joy Above",

"Hashem will rejoice in His deeds",

and through this the joy is also revealed below,

(will) rejoice

Israel with its Maker""*,

and up to the highest joy that comes about through the transformation of the three afflictions into joy and happiness and good festivals,

which is the reason for the great joy of the fifteenth of Av*,

There were no better days for Israel than the fifteenth of Av"**.

And we must add in explaining the connection and relevance of Shabbat Nachamu

(in addition to the beginning of the parshah,

Va'eschanan\",

also)

To the content of the entire portion until its end and seal.

And in the introduction — that the portion of Va'eschanan is a general portion in which the entire Torah is reflected:

In the portion of Va'eschanan, it is told at length and in detail about the Giving of the Torah,

the day you stood before the L-rd your G-d at Horeb, etc."**,

And it includes also all the continuation of time until then,

from the beginning of creation,

For ask now of the early days, from the day that G-d created man on the earth... whether there has been such a great thing..."**

and to all the details of the matters of the Ten

Sefer HaSichos - 5749

the Ten Commandments

(from "Anochi"* to "Lere'acha"*⁵⁵ that include the entire Torah⁵⁶.

And in the continuation of the parshah — the parshah of Shema⁵⁷

(the first parshah of the Shema)

acceptance of the yoke of the kingdom of heaven"⁵,

includes also the commandment "And you shall love the L‑rd your G‑d"⁵,

the root of all positive commandments*,

includes also the positive commandment of fear of G‑d⁶ which is the root of all 365 prohibitions*,

and in the manner of "with all your heart",

"with both your inclinations"⁴²,

that also the inclination in the left cavity of the heart is transformed into love of G‑d with all his heart⁴⁵,

"and with all your soul*,

all his soul

(all details of his existence)

of man,

"and with all your might*,

"with all your money"⁴²,

that penetrates all of a person's faculties,

even to the lowest matters,

"that which exists under their feet,

and a person's money"⁴⁴,

and even affects his portion in the world — "and you shall write them on the doorposts of your house and on your gates"⁴⁵,

that through this it affects even outside his house and gate

(as it is written "The L-rd will guard your going out etc."⁴⁶)

And in this itself — "to include⁴⁷ the gates

courtyards and gates of countries and gates of towns"•⁴,

to the extent that it affects the entire world⁴⁹.

And the conclusion and seal of the portion — "today to do them",

which refers to the totality of our actions and service during the six thousand years of the world's existence,

that through this and afterwards one comes to the reward of the future to come

(in the seventh millennium)

— as the conclusion and seal of the portion in Rashi's commentary,

The plain meaning of the verse — "Today to do them,

and tomorrow in the World to Come to receive their reward".

And it can be said,

that although in this parsha is included the entirety of the service of Bnei Yisrael throughout all generations,

nevertheless,

the main emphasis is on the completion and conclusion of the service at the end of the time of exile⁵⁰,

the end of the period of "Today to do them",

from which we enter immediately and at once

(in the manner and like the simple meaning of 'today' and 'tomorrow')

for the period of 'tomorrow to receive their reward'⁵¹.

the 0 and Va'eschanan,

Shabbos Nachamu,

*"A mena

And emphasized also at the beginning of the portion after this that they begin to read in Minchah — for: the wording on the interpretation that,

and 'It will be, because you will listen' refers to the end of days at the end of the exile,

the footsteps of Moshiach

(as above, sec. 3)

There is also the interpretation that applies to,

"End of days" of the days of Moshiach⁵¹,

as the Midrash interprets⁵⁵,

The Holy One, blessed be He, said to them: 'As reward for 'eikev' I give you, etc.'

(as it is stated)

"And it will be, because you hearken,"

he asks about the reward after the work

(.

the next day to receive their reward\")

that this interpretation also fits with the plain meaning of the verse — because

(,

because\")

that "you will hear these judgments" sojourner\,"

they will receive the reward,

and G‑d will keep for you the covenant and the kindness etc."

and since the two interpretations are in one word — this indicates that they come together,

that is,

the conclusion of the exile from which they immediately come to the days of Moshiach.

and accordingly, one must explain the connection and relevance to Shabbos Nachamu — the beginning of the period of,

the seven of consolation" in which they conclude⁵⁴ the sorrows of exile,

including

(and through)

the conclusion of,

our deeds and our service throughout the entire duration of the exile"⁵⁵,

and until the conclusion of,

"today to do them",

that from this one comes immediately to the reward of the future to come,

"tomorrow to receive their reward".

And one should add,

that the above matter is also hinted at in the Rambam's lesson for this Motzaei Shabbat — the conclusion of Hilchot Keilim and the beginning of Hilchot Mikvaot⁵⁴ — so one can say

(based on what the Rambam wrote⁵⁷ that,

most of the Torah's laws are nothing but.

to correct opinions")

That in this is hinted the entirety of the service of,

"today to do them",

And the continuation after this,

"tomorrow to receive their reward":

"Keilim" — alludes to all matters of the world in which the service is done during all the time of "today to do them",

that their purpose and goal — to make from all matters of the world,

vessels" for Elokus,

in the example of the,

vessel" that is completely nullified to the object within it⁵⁸,

that is,

that they act in all matters of the world such that it is evident in them that they are a reality unto themselves,

but all their existence is "annihilation of existence"⁵,

since,

all existences,

"And such a thing never happened,"

and it will be fulfilled in the future with the coming of Moshiach."

^)

01

(24 £631 !!£011.

1186X ׳.

441110,

10*11*1 !11110101 €0413 ׳

(*11*104 א08!£4 /£4€*)

0*0*1! 11*11! 1X114.

!€£!! 41*£€ !£1>011

(€0:1111 1*41411 !1104181 111411!!! ס:²⁶ €14,

£!8€>8 ^!ט4 4*4£ 0 11X011.

£ י!

-

(״360> 04^4 %0114)

א4!1 א£0 1*£1111,

*!!11 4 8!^4*3>

(101

(11! €'!£!! X8 11 €8*0 ^3

(1411*0׳״ €4! <888X6X18 1€4 8016X8 011*,

8£8 !,

04א 601118אX0 !!!*01.

1101114!׳ 1X11*,

0 11011411 841*,

84זX10! 41^1!

׳4011411 01*111 £88€ 84411* 4*£1

€8414 €

(518104 !1)

0X101 4

(4X41:

11,

4*400 *״£)

1101144 ££ 1014)

4 '€4184 '04

1 004 4140! 40040 4*484 -841 €84018 0״4480 4״€8)

4X44*9 1£4 X8 4,

€8*0 4*0 800*0.

4 4,

' *4^X84>9 €* 84X4א 1£4' £4

18X6 ׳

(€811149 84018 8811X111 □״818€ 8>״ €8)

18)

1□ *€8' 88864,

8 84,

6818>,

£4 0> 1184 8.

4 ׳

(0^1! 6)

£16 €4)

11848 £4,

8

(84,

6818 !8X8199 18*8468.

8 888864,

8> ׳!)

866 '

(9!.

0313£

8818 X4,

X 88864,

8 8868 8

61 888X6! €6! X1^ 86! 14*0 4,

88 !6* ־ ׳

84*)

€84118 88864,

8 6.

£ א86 884,

6 83818>.

4,

81 1)

8> — "18א8311״1

־

99!481

316*3 8X8 <8£ 3818

(9

(*38116! 846□ 8! 4036*1 318X8 8! 88118.

86 9ז£8)

4*)

8א13□ 1,

46 □46!€*

X4X 8X888 88XX!.

(88818€ 8&gt;״.

□ 8<886□ 1X1*1 !88 <306

(68□ 4*

(8XX!

*״8*8,

8 - 6818*8 301

9מ

Shem Va'etchanan,

Shabbat Mezamem,

11 Menachem Av

In the aspect of Yud-Hei,

Rather)

In the aspect of Vav-Hei

(as mentioned above at length)

— A question was asked about the beginning of Parshas Va'eschanan

(and likewise about the beginning of Parshas Eikev)

Similar to and an example of the question above

On the beginning of the haftarah of,

Double comfort":

In the commentary,

Va'etchanan" Rashi writes — the plain meaning of the verse —,

The word 'chanun' everywhere means only a free gift.

Another interpretation: This is one of the ten expressions of prayer".

And from the matters of,

the wine of Torah"²⁷ in Rashi's commentary — that,

prayer"

(one of the ten expressions of prayer)

indicates the totality of the service of the staff,

arousal from below",

whereas,

"A free gift" indicates an effluence from Above that comes without any relation to the work below,

an arousal from Above from a level that the arousal from below cannot reach there,

this is the concept of

"a free gift,"

"free from any distortion,"

a level very high and exalted, far above the level of distortion, that distortions cannot reach there."

Shazag,

You have begun",

You are the one who begins from Your people,

For He is the aspect of it'aruta d'le'ela that is above it'aruta d'letata.

And his awakening to his understanding:

Since the order of service is from the light to the heavy — you must first preface the matter of prayer

(

one of the ten expressions of prayer")

And afterwards to add a more elevated matter,

מתנת חנס״״ז

And more than this: since we are speaking about the standing at the end of the period of,

"Today to do them",

when they are lowered to a low level,

therefore,

Also the service is on a low level

(only the letters vav and hei)

— how can they immediately begin with the most elevated matter,

"a free gift"?!

And until "this the question is asked at the beginning of Parshas Eikev which is read at Minchah:

Moshiach,

And it shall be, because you hearken etc., and Hashem your G-d will keep for you the covenant and the kindness which He swore to your fathers",

Although in the standing and the work of 'You shall hear', the reward comes from the work itself,

without measure, in a covenant of kindness and an oath that is above reason and intellect — it is proven,

that we are speaking here about a reward that is beyond comparison to the standing,

and even to an unlimited reward,

which is drawn down

(not through the work,

but)

from the work itself,

the covenant.

the kindness which He swore to your forefathers.

And seemingly: since it is discussing the service in the footsteps of Moshiach

(,

And it will be, because you will listen)

— why do we begin,

and how can one begin,

With the most sublime reward,

And may Hashem guard

The phrase 'V'Eschanan' specifically,

In every place, 'chanun' is only the term 'gratuitous gift'.

Sefer HaSichos - 5749

Your G‑d, to you, the covenant and the kindness which He swore etc.?!

And the answer to this — in this verse itself — "And the Lord your God will keep for you the covenant and the kindness that He swore to your fathers:"

Every single one of Israel is a descendant of Abraham, Isaac, and Jacob — as our sages of blessed memory said: "We call only three 'fathers'²⁸",

that the continuum and action of the forefathers is recognizable in him — as it is written²⁹: "For I have known him, so that he will command his children etc. and they will keep the way of the Lord to do righteousness and justice"³⁰.

And on a deeper level — that every single one of Israel is an only son of the King of kings, the Holy One, blessed be He³¹,

as it is written: "Israel is My firstborn son"*³²,

"You are children to the Lord your God"³³.

Therefore,

"Also in the state and situation of 'And it will be, because you will heed these ordinances'"

In the footsteps of Mashiach,

where the main service is on a low level etc.

(Not only

that they also receive a reward that is incomparable to the service,

but beyond that)

— they begin with the reward that is incomparable,

"And the L-rd your G-d will keep for you the covenant etc. which He swore to your forefathers"

From the aspect of the intrinsic connection of Israel with the Holy One, blessed be He, which is above time and space.

And so it is in the parshah of Va'etchanan — they begin with the most elevated concept of "a free gift",

"You have begun",

"You are the one who begins from Yourself",

And up to the true "You",

His very essence and substance, may He be blessed,

That for Him, all the revelations and extensions are in the manner of "a free gift"; and after this comes the concept of "ten expressions of prayer" — to draw down the most elevated revelation of "a free gift" that it will be drawn and penetrate into all the details of the levels of man's service,

In all ten powers of his soul³⁴.

And this matter is understood and applies also to a five-year-old for Scripture":

The nature of the small child who wants and stretches out his hand to take every good thing,

without considering whether it is coming to him,

"a free gift",

and we need to educate him not to take on his own,

but rather to ask, etc.

And its example regarding Israel — "For Israel is a youth and I love him"³⁵.

Shabbat Parshat Va'etchanan,

Shabbos Nachamu,

11 Sivan

And therefore,

Rashi precedes the interpretation "Va'eschanan,

the term 'chanun' everywhere means a free gift",

without mentioning

(in the interpretation of the word")

the humble of request — because a Jew feels first and foremost

("Gather Israel")

that he deserves every good thing in a manner of "a free gift",

And afterwards, also the aspect of request is added,

"We request a free gift",

And even to the request in the "ten expressions of prayer".

And one should add,

that so it is also regarding the matter of "You began",

"You are the One who begins on Your own",

His essence and being, blessed be He — that with a child of five who studies Scripture, the matter is accepted and placed simply,

as understood from the well-known saying in the name of a true great one in Israel, "I pray to the knowledge of this infant,"

that he does not need notification and explanation that prayer must be "to Him and not to His attributes,"

since he does not know about matters of the Sefirot

("His attributes")

and his intention in prayer is to His essence and being, blessed be He,

and likewise it is done also with the great one in Israel — that all the details of the matters of the "ten expressions of prayer,"

that are related to the particulars of the intentions in prayer corresponding to the ten sefirot

(the name El in Chesed and the like)

permeated with the intention of "this child" — to His essence and Self, may He be blessed, which is above any flow and revelation,

from which all matters are drawn in a manner of "a free gift".

And likewise regarding the totality of the service of the children of Israel

("youth of Israel")

— that the drawing forth of the essence, which is above

("free gift",

"You have begun",

"the fugitive etc. who swore")

It is with extra emphasis when one is at a low level

(at the end of the period of "today to do them",

in "Eikev",

the footsteps of Moshiach,

that the main work is in actual deed,

Vav-Hei)

that then the service is not from the aspect of the revelations,

but rather

(mainly)

from the aspect of the inner will and the essential bond of the Jewish people with the Holy One, blessed be He⁴*.

Accordingly, we must also explain the beginning of 'the seven of consolation' with 'double consolation':

Although at the beginning of the 'Seven of Consolation',

In immediate proximity to the 'Three of Punishment',

that they need to begin

(in this year)

the work of transforming the undesirable matters of destruction and exile

(since our righteous Mashiach has not yet come)

are at a low level, etc. — nevertheless,

Since the inner and essential bond of Yisroel and the Holy One, blessed be He, is complete always,

in every time and every place,

also in a time and state of destruction and exile",

therefore,

even in a lowly state etc.

(in Galus and externality)

can and must be utilized with "double joy".

And it can be said,

that the 'double consolation' at the beginning and the 'head' of the 'seven of consolation' is a general matter above all the particular levels of the 'seven of consolation',

and extends into all of them,

so that in each of them the consolation is 'double':

Sefer HaSichos - 5749

the true interpretation of 'double'

(not only in the limited sense,

twice as much)

includes all the increase added to the first time,

A multitude beyond multitude,

Until infinity.

And accordingly,

In 'double comfort' is also included the most sublime comfort, above which there is none — comfort from His Essence and Self, may He be blessed.

And due to the greatness of its level — it can come,

comes and is effective at the beginning of the 'Seven of Consolation,'

In the lowly state that is immediately adjacent to the 'Three of Retribution,'

That even there, the intrinsic connection of Israel with the Holy One, blessed be He, exists in its completeness,

And on the contrary — specifically in the lowest level is emphasized the bond from the essence of the soul with the essence of the Holy One, blessed be He,

above the aspect of revelations.

And after the beginning and the opening and the 'head' of 'double consolation' that stems from the essential bond of the Holy One, blessed be He, with Israel — the 'consolation' is drawn and revealed also in the aspect of revelations,

in all the details of the matters of 'the seven of consolation',

that come in an ordered sequence,

'the way of consolations is to be increasingly praiseworthy',

from the consolation that is revealed through the prophets until the consolation of 'Anochi Anochi Hu Menachemchem'

(similar to what was stated above that the superiority of 'their holiday gift' is drawn and revealed in the 'ten expressions of prayer')

His double offering-

(Midrash Tehillim, end,

See, take at its beginning.

and in various places)

And it is known that.

Double' is connected with the matter of the Geulah

(Rashi, Parshas Lech Lecha)

And all the more so, the meal of Shabbos,

that from its essence is connected with Geulah —.

A psalm, a song for the Shabbos day, on the day that is entirely Shabbos and rest for the eternal life*

(Always at its end)

And now Shabbos of the fourth.

seven of consolation.

And one should add,

that the elevation of 'double consolation' on Shabbos Nachamu is emphasized more in the determination of this year — that Shabbos Nachamu falls on the 11th of Menachem-Av:

In the explanation of the verse 'eleven days from Horev' it is explained in Chassidic discourses that 'eleven days' is the aspect of 'You are One and not in number',

the aspect of the innerness of the Keter,

that is above the ten sefirot*"*,

and to His essence and being, blessed be He, which is above all definition and description,²"³⁸.

And this matter is particularly emphasized in the 'eleven days' of the fifth month

(Menachem-Av)

— because,

the fifth month in its entirety is connected with the aspect of 'the fifth to Pharaoh',

"for from it all illuminations are broken through and revealed",

the aspect of the crown ¹⁰³,

And from this we understand the greatness of the elevation of the 'eleven days' in the fifth month itself.

And here we see a wondrous thing:

The destruction of the Beis HaMikdash was on the ninth and on the tenth of Rebbe Yosef Yitzchak,

And the first day after the destruction — a very low state,

for the destruction had just occurred,

and one must begin the work of turning the destruction and exile into the elevation of the redemption

Shas and Va'eschanan,

year of consolation,

*"A man

1-63

And the third Beis HaMikdash— it is,

eleven days",

in the aspect of "Atah Hu Chad"!

And the explanation for this— based on what was said above— that specifically in the lowest level the connection of the essence of actualization with the essence of the Holy One, blessed be He, is emphasized,

in the aspect,

Atah Hu Chad"**,

Which,

From the perspective of this aspect, there is no place initially for the concept of destruction and exile,

And in the language of the verse*⁴⁰,

"And of Zion it shall be said, 'This and that man was born in her,'"

That is,

That in every place and situation that will be,

Even in the darkness of the exile of the footsteps of Moshiach,

his true place is in Zion

Sh,

she gives birth in it)

for his true reality is,

command!"

the essence of actualization,”

And this aspect is revealed immediately after the destruction,

in 'eleven days',

that in this lowly state the self-love of the Holy One, blessed be He, is revealed

(

"You are One")

to Israel•"⁴¹,

and from this aspect

is drawn and revealed the true consolation,

"Consolation twofold"

("twofold" as per the explanation above, until infinity/ as emphasized in the fixed nature of this year

(And from it we learn regarding all the years)

That the recitation of the Haftarah "Comfort, comfort My people",

"Double comfort",

is on the "eleventh day" of the fifth month""".

According to what was stated above, the greatness of the elevation of the "double comfort" that is at the beginning and head of the "Seven of Consolation" — it is understood,

that the "vessel""" to receive this comfort,

that it be drawn down, revealed, and renewed below in actual deed,

He,

through avodah [service] analogous to it in the manner of "keflayim l'tushiya"-

both in regard to himself,

and in regard to influencing another,

that is,

that his avodah [service] with himself is in the manner of "kefa'lim" [double],

and his avodah [service] with another is in the manner of "kefa'lim"⁴².

Sefer HaSichos - 5749

And more specifically — at the two extremes:

Even when one is at a low level — they can and must immediately begin the service that is in the manner of “double,”

until the true “double,”

an addition and elevation that is incomparable,

for example — that they begin immediately with mehudar mitzvah⁴ and the like,

including also regarding the education of minors,

and on the contrary,

as is the nature of minors who take every good thing

(as above, sec. 7)

true good,

all matters of Torah and mitzvos.

And even when one is on a high level — one should not be satisfied with the current state,

but rather must add and elevate in holiness, up to the manner of "double",

addition and elevation that are incomparable even to a high level,

as the Holy One, blessed be He, implanted in human nature that "whoever has one hundred wants two hundred",

Two hundred wants four hundred⁵

That is,

that even when he has a "maneh"

(one hundred,

the perfect number)

wants

(not just any number of perutos,

But)

double,

"two hundred",

And as soon as he receives the "two hundred" he wants

(not only another hundred etc.⁴⁵,

But)

double,

"four hundred",

And from this it is also understood that when he receives four hundred, he wants eight*"

hundreds,

And if in physical matters it is so,

Although in regard to physical matters one must be "happy with his portion"⁴⁶" — in spiritual matters, "happy with his portion" is a great deficiency"

all the more so.

And it could be said,

that the avodah of "double"

(And in the two aforementioned extremes)

It is also hinted in the matter of the cities of refuge in our parshah — "Then Moses separated three cities etc.":

Regarding the cities of refuge it is written⁴⁷ "Prepare for yourself the way,"

"Refuge, refuge was written at the crossroads,"

"Refuge, refuge" specifically,

twice,

"double."

And the explanation of the matter in the service of man⁴⁸:

Since we are at a crossroads,

there are several paths,

as it is said⁴⁹ 'See, I have set before you today life and good, etc.',

and one must choose the straight path,

"the way of G-d" — each and every one must stand and proclaim

(both to himself and to all those around him)

in speech and in a loud voice: 'Refuge, refuge,'

which refers to a hole,

"Words of Torah provide refuge"⁵⁰,

that the Torah is the "refuge" from the "avenger of blood"⁵¹,

"He is the Satan, he is the evil inclination, etc."¹,

that even one who did not sin, etc., must go to the cities of refuge

(Torah)

that through this he will be saved from the "avenger of blood" so that he will not come to sin, G-d forbid,

And one proclamation is not sufficient,

"refuge",

But one must proclaim

Shabbat Parshat Va'etchanan,

Shabbat Nachamu,

11th of Menachem Av

"refuge refuge"

(Bamidbar)

which hints that the proclamation is in a manner of "doubled"¹.

And we must add,

that the double expression “refuge refuge” indicates the two aspects of the cities of refuge — from the lowest extreme to the highest: the first “refuge” indicates the lower extreme — regarding “one who strikes a soul”

(in spiritual terms)

through sin in its simple sense,

the correction of “because of our sins we were exiled from our land”; and the second “refuge” indicates the upper extreme — regarding “one who strikes a soul”

(in the finest of details)

in the uppermost levels,

as explained at length¹ that the correction of “one who strikes a soul” in the most sublime level is through the drawing down and revelation of His Essence and Being, blessed be He, which is above any concept of contraction and boundary,

"You are One"⁵⁵,

i.e.,

that this matter is hinted at in the addition of three cities of refuge in the future⁵⁶,

as is known⁵⁷

that through them there will be a correction of the sin of the Tree of Knowledge,

and in this is included also

(and begins)

from the correction of the sin of the Tree of Knowledge — the diminution of the moon, etc.,

until the first constriction⁵⁸.

And the deed is the main thing⁵⁹.

⁶⁰

In addition to the perfection in all matters of Torah, "Zion shall be redeemed with justice, and her captives with righteousness,"

in Torah and charity

(the entirety of all the commandments)

— one should add with greater vigor and greater strength,

in a manner of 'double',

until the addition that comes from arousal,

They shall go from strength to strength

appear before God in Zion⁶¹.

And in particular, beginning from the fifteenth of Av

(which is blessed from this Shabbat)

— "From now on, one who adds will increase,"

"Adds nights to days to engage in Torah"⁶²,

And since "great is study that leads to action"⁶³,

there is also an increase in the fulfillment of the commandments

(charity)

And through this "he will add life to his life."

And may it be His will — and this is the main point — that the good resolution to increase in all matters of divine service in a manner of "double" will immediately and instantly bring about the "double consolation" in actual reality,

And simply — that immediately and instantly,

"not⁶⁴ delaying even the blink of an eye"•⁶⁵,

that in the very midst of the holy Shabbos day,

"the eleventh day" of "the fifth month"

(in the aspect of Kesser,

as above, sec. 9)

"will come the lion*⁶⁶ etc.

Sefer HaSichos - 5749

And He will build Ariel"⁴⁰,

the third Beis HaMikdash,

"Mikdash Adon-ai konenu yadecha"⁶⁸,

in the true and complete Redemption through Moshiach Tzidkeinu.

And when the fifteenth of Av arrives,

about which it is said³² "There were no happier days for Israel than the fifteenth of Av"⁷⁰ — we will celebrate the Yom Tov in our land

the holy,

In Jerusalem, the holy city—"Daughters³² of Jerusalem, etc., go out and dance from 'Go out and see, daughters of Zion, King Solomon, etc., on the day of his heart's joy; this is the building of the Holy Temple,'⁴³ may it be rebuilt speedily in our days,"

And until the "dance" that "the Holy One, blessed be He, will make a dance for the righteous, and He sits among them in the Garden of Eden, and each one points with his finger,"

As it is stated⁴⁴: "And on that day it will be said, 'Behold, this is our God, etc.; this is the Lord for whom we waited.'"

(Double "this"¹⁴⁵)

"We will rejoice and be glad in His salvation."⁴⁴

And immediately, without delay.

Sefer HaSichos - 5749

The virtue of the fifteenth of Av relative to the fifteenth of Nissan and Tishrei,

And Yom Kippur

It is stated at the end of Tractate Ta'anit: "There were no better days for Israel than the fifteenth of Av and Yom Kippur."

And before all the explanations in this article

(as follows)

— it is understood,

that first and foremost comes the simple meaning of the matter,

that every Jew must do all that depends on him so that immediately at the very beginning of the day it will be evident that "there were no better days for Israel than the fifteenth of Av" in it,

As explained, its matter is also in halacha that from the fifteenth of Av onward, one must add in Torah study, etc.

The virtue of the fifteenth of Av simply — that on it the moon stands in its fullness,

And because Israel counts and resembles the moon, and they are destined to be renewed like it,

Therefore the day on which the moon is in its perfection is a great holiday for the children of Israel who resemble it.

However,

Still, explanation is needed: what is the virtue of the fifteenth of Av compared to the festivals of Passover, which occurs on the fifteenth of Nissan, and Sukkot, which occurs on the fifteenth of Tishrei.

And the explanation for this

(In the Chassidic discourses of our Rebbes, the Nesi'im,

And as discussed in previous years)

The completeness of the fifteenth of Av is the greatest ascent, which comes through and after the great descent of Tishah B'Av — the destruction of the Beis HaMikdash — and a descent for the sake of ascent,

And according to the measure of the descent, so is the ascent,

Therefore, the fifteenth of Av is the most sublime festival,

superior to the fifteenth of the other months.

And superior also to the fifteenth of Nissan, for the concept of the month of Nissan is the service of the tzaddikim,

and the month of Tishrei

(Malachi: uprightness)

It is the work of repentance.

And it can be said that it is higher even than Yom Kippur

("once a year")

— a day of forgiveness and atonement — as appears from the above statement of our Sages that "There were no better days for Israel than the fifteenth of Av and Yom Kippur,"

that it precedes the fifteenth of Av before Yom Kippur

(see at length the pamphlet on the fifteenth of Av this year)

And the reason for this can be said: It is explained in many places that Yom Kippur is from Purim,

Purim is higher because the quality of Purim is drawn down in physical eating and drinking,

And in a manner that transforms even the darkness of exile

(we are still servants of Achashverosh)

That even during the exile, the meaning of Achashverosh—"He whose beginning and end is His"—i.e., His very Essence, is revealed,

Through this, a very great joy is achieved, until [the level of] 'does not know.'

And similarly, this is understood regarding the Fifteenth of Av, which permits eating and drinking,

The fifteenth of Av is about transformation and great ascent after the descent on Tisha B'Av,

As above.

And in addition to the superiority of the fifteenth of Av over the fifteenth of other months,

That 'its fortune prevails' — there is also an elevation over the fifteenth of Av of previous years,

Because from the previous year, increase in our deeds and service, and through this in the elevation of the fifteenth of Av,

Until the elevation in the infinite.

And especially that the fifteenth of Av that

It is in the year of Shemittah, your hands,

and in preparation for the year 5750.

The lesson in regard to action:

It is worthwhile to arrange a farbrengen in every place during the time from one evening to the next of the 15th of Av,

a farbrengen connected with physical eating and drinking

(as above regarding the virtue of the 15th of Av according to the Gemara Yom HaKippurim)

And if there is a need — it is possible

Sefer HaSichos - 5749

to complete and arrange the farbrengen on the following Shabbos,

and particularly, in the calendar of this year, the 15th of Av falls within the three days preceding Shabbos.

Every person should accept upon himself good resolutions,

and especially regarding increasing in Torah study,

as it says: “A person should begin to study at night from the 15th of Av onward, etc.”

And according to the Sages’ statement: “From this point onward, one who adds will add, etc.,” and Rashi explains: “From the 15th of Av onward, one who adds nights to the days to engage in Torah will add life to his life.”

And even regarding his true "life" of the past — based on Torah and mitzvos — G‑d will add to him life in a higher and more elevated manner.

And the "He will add life to his life" will bring about an increase in Torah study,

for the Torah is our life,

and since "study is greater because it leads to action" — there will also be an increase in the fulfillment of mitzvos.

And as hinted in the daily Chumash portion: "Carve for yourself two tablets of stone like the first ones,"

the matter of the Torah,

which comes after the forgiveness

("I have forgiven according to your word")

the Yom Kippur.

and the matter of the Torah pertains to the creation of Israel,

and in a manner corresponding to the statement of Rav Yosef: "If not for this day, how many Yosefs would there be in the marketplace,"

and behold, all of Israel are called by the name of Yosef,

"Lead the flock of Your people."

and especially through the study of the inner dimensions of the Torah,

for the fifteenth of Av alludes to the Name Yud-Hei

which is the innermost aspect of the Name Havayah itself,

And correspondingly, one should increase in the study of the Torah itself — the study of the innermost aspect of the Torah.

And through this we will merit the revelation of the innermost aspect of Israel,

and the innermost aspect of all matters,

including the innermost aspect of the exile

(just as the fifteenth of Av reveals the inner aspect of the matter of Tishah B'Av)

that the innermost aspect is revealed in a manner of “as waters cover the sea,”

"There is no water but Torah",

and "the Holy One, blessed be He, makes for them

(for the righteous)

wings like eagles and they swim on the water",

for the right wing is love and the left wing is fear

(as explained in Tanya)

And the addition in Torah study

(from the fifteenth of Av onward)

should be emphasized at night,

And as the ruling of the Rambam: "Whoever wishes to merit the crown of Torah should be careful with all his nights."

The Sages said: The song of Torah is only at night, as it is stated: 'Arise, sing in the night."'

And especially during the time of exile, which is akin to night,

we need to illuminate the night through "a candle is a mitzvah and Torah is light."

(The night of exile should shine)

And in the manner of "He placed me in darkness" — this is the Babylonian Talmud,

That in this is emphasized the virtue of the fifteenth of Av which comes after the ninth of Av — the elevation of the transformation of the darkness of night into light,

And especially the night of exile

(And in the manner of the elevation and joy of Purim, the exile of Achashverosh, through the transformation as mentioned above)

And through this, light is made from the darkness of exile,

And simply — in health of the body and the soul,

beginning with children, life, and abundant sustenance,

and in all of them, ample [blessings].

And this matter

(the transformation of the night of exile)

is also in accordance with our parshah, Parshas Eikev,

and with the two interpretations of the word "Eikev":

"Ekev" is a term meaning conclusion and end,

the conclusion of the service

("you shall listen")

that in the heels of Moshiach,

the conclusion of “today to do them” at the end of Parshas Va’eschanan,

and from this we come to the second interpretation in “Ekev”

(“tomorrow to receive their reward”)

— The reward after work in the World to Come — "The Holy One, blessed be He, said to them etc., 'I give you reward in the heel etc.'

(as it is said)

"And it will be, because you will listen,",

"And they go from strength to strength,",

From "the heel" and the conclusion of our deeds and our service,

And especially through the service in the aspect of "G-d has granted me another son,",

the service of eitahapcha,

that we perform

Night of the fourth day, 306 of the Omer count.

M,

after that it will be "ben",

which indicates affection

(and similar to the affection of the fifteenth of Av relative to the fifteenth of other months that comes through the transformation of the descent on the Ninth of Av as above)

And all of this hastens the true and complete redemption,

as,

Night shines like day,

And it will be revealed that Yisrael and the Holy One, blessed be He, are one through the Torah,

which is Torah light,

And it did not delay them even for an instant,

immediately and instantly.

with our young and our old, with our sons and our daughters,

Their silver and their gold with them" — the spiritual and the material,

And they will come with the clouds of heaven to our holy land and to Jerusalem the holy city,

And in the Holy Temple —,

"A Sanctuary, O L-rd, Your hands established" — plural

(like the wings, plural)

And furthermore, and this is the main point,

That from the speech about all this —,

we are remembered\",

come to "and we will be made"\",

and from within great joy like the joy of Purim

(for the fifteenth of Av is like Purim, as above)

and very soon we will merit to,

the daughters of Israel go out and dance in the vineyards\" openly,

and all four types of daughters of Israel,

that this encompasses all four types in Israel corresponding to the four letters of the name Havayah — that all Jews go out in dance and rejoicing

(dancing in the vineyards)

and the Holy One, blessed be He, is in the middle and in the manner of a point that unifies the entire circle,

and Israel and the Holy One, blessed be He, become entirely one.

"They go from strength to strength, appears before G-d in Zion" — a journey without end.

[The Rebbe, shlita, gave each person one dollar bill,

to give it

(or its equivalent)

to charity]

Sefer HaSichos - 5749

At the conclusion of Tu B'Av, the completeness of joy that comes through nullification

including through arranging farbrengens

At the conclusion and seal of the Fifteenth of Av

(as with every conclusion in holy matters)

included in the entire day,

from its beginning to its end,

And on the contrary — their beginning is contained in their end,

for at the end of the day the completeness of the entire day is achieved,

with greater strength and greater vigor.

[And even though this is also the case at the beginning of the matter — that their end is contained in their beginning,

Nevertheless,

At the beginning of the matter, the end is included and rooted only in writing and in supposition,

But by contrast, the rooting of the beginning in the end is actual,

And the entire matter from its beginning is revealed openly]

And from this it is also understood regarding the matter of the joy of the fifteenth of Av —,

"There were no better days for Israel than the fifteenth of Av and Yom Kippur,"

That the perfection of this matter is at the end and seal of the day,

And as discussed at length

(At the beginning of the Fifteenth of Av•)

The greatness of the elevation of the joy of the Yom Tov of the Fifteenth of Av,

even regarding Yom Kippur

(that the Fifteenth of Av precedes Yom Kippur)

because Yom Kippur is merely Kippurim,

that the essence of Purim is drawn down through physical eating and drinking,

And similarly it can be said regarding the fifteenth of Av, which is a festival connected with a physical meal of eating and drinking.

(akin to and in the manner of Purim,

and especially since

(Shushan)

Purim occurs on the 14th of the month,

which alludes to the name YaH (י״ה) as it is a name in itself above the YaH (י״ה) of the name Havayah (הוי׳))

or the two meals of the day,

apparently from the manna

(bread from heaven)

which was for two meals

(And on Shabbos there is a third meal.

And according to several opinions, so it is also on Yom Tov,

a holy convocation)

And also on weekdays — there are those who, based on "and you shall greatly guard your souls," eat a third meal

(as is obvious from several stories in the Baal Shem Tov,

and as explained also in medical books)

and this meal is added

(from an incidental reason)

to the aforementioned meals.

and therefore it is considered as two meals

(and only on Shabbat — the innovation of three meals)

And in continuation to this

(the virtue of the meal of the Fifteenth of Av in the Holy Land)

The awakening comes to endeavor to arrange a farbrengen in every place during the Fifteenth of Av,

in the manner of “we remember and we do” — that when they go out to do another task,

“they remember” at the time of the special farbrengen on the day of the Fifteenth of Av,

in addition to the virtue of farbrengen in general and a Chassidic farbrengen in particular — whose matter is beyond the letter of the law.

And with the intention that the farbrengen will bring to,

will add life to his life",

And even,

to his true life" of before — life according to Torah — G-d will add life to him,

in accordance with his addition in Torah study and fulfillment of its commandments.

And even though the addition of physical life simply is through eating and drinking,

Behold, Torah is our life and the length of our days,

In addition to this, that even physical eating and drinking is connected with the recitation of blessings,

and the intentions of eating

(as explained in Shaar

HaMitzvos of the AriZal, our parshah,

Parshas Eikev)

etc.,

On the contrary – in the Torah itself are explained the physical rewards that will be in the future, including the eating of,

lechem pangu",

and so on

Motzaei 16 Menachem Av

To the complete feast of the Leviathan and the wild ox

[And according to the ruling of the Ra'avad and the Ramban that this will be a physical feast for souls in bodies,

and it is explained in many places that there will be two periods in this,

In the first period

(first millennium)

there will be the feast of the Leviathan and the wild ox, and in the second period

(second millennium)

It will not be lacking, etc.]

And based on this, it is understood,

that through the increase in Torah study, there will be an addition not only in spiritual life,

but also in physical life,

in the life and health of the body.

And although the farbrengen is connected with physical matters,

eating and drinking — it is understood and simple that it must be with caution that the drinking does not cause confusion of the mind and intellect, as discussed many times,

But on the other hand,

need to drink a beverage "that gladdens God and men"

(and especially people from Malachi "because the heart of all,

and man is he")

only that the drinking is in a very small amount,

with all the restrictions in this,

and as discussed in many places that the matter depends on his will — that if he truly wants, the amount of drink does not matter

(as the desire of his animal soul that wants more than what it receives)

Also, through a small amount, one can effect the matter of joy,

as discussed

(in the portion of Va’eschanan)

Regarding a vessel that is nullified completely to the object within it.

Double addition in encouraging charity and arranging farbrengens

And in accordance with the matter of "he adds and adds" on the fifteenth of Av — also the giving of charity now shall be twofold,

that yesterday there was a giving of a shekel

(or a paper shekel)

one,

and now we give double of that.

And may it be His will,

that this will bring that each one will add from himself, including in understanding and explaining the matters,

and in the manner of twofold to wisdom,

Not only twice, but many times like this.

Including an addition in the farbrengen of Tu B'Av,

Those who have not yet held a farbrengen will certainly do so immediately following Tu B'Av,

And even those who held a farbrengen but are doubtful whether it was as required or if it could have been done better — since the entire theme of Tu B'Av in divine service is addition,

The doubt is resolved simply,

By immediately holding another farbrengen in a double measure to the sensible,

Also from the expression "the strength of the sun weakened"

(on Tu B'Av)

The removal of the physicality and warmth of this physical world

(As explained in many places, the difference between chamah and shemesh)

And until they cause an addition in the entire order of the chain of descent,

For I was created to serve my Creator in the entire chain of descent,

And with emphasis, in the calendar of this year, that from the Seventeenth of Av we immediately go to Thursday, the day of blessing, and from it to the night and day of Friday,

On which man was created at the completion of all creation, so that he should find all matters in the manner of a set table for a meal.

And likewise, the sixth day is connected with double — the double portion of manna,

And similarly, the Shabbat day — for all Shabbat matters are double.

And may it be His will,

that each one should do and double

(to the extent of many times like this)

in all the aforementioned matters,

And through the conclusion of our work and service of the men, women, and children •• as explained in the word 'Eikev',

They come immediately to the conclusion and reward, as per the second interpretation in the portion of 'Eikev',

And in the manner of 'And it will be, as a result...' - 'And it will be' is an expression of joy,

And in the manner of 'From now on, he adds'

640 Sefer HaSichos

'will add' until the addition of the most sublime joy,

similar to the joy of Purim as mentioned above.

And 'the daughters of Israel go out and dance in the vineyards,'

and 'The Holy One, blessed be He, will make a dance for the righteous.'

In Your garden,

And in Gan Eden they draw down the Garden of Eden below in this world,

And in the manner of the saying "Very much here Eretz Yisrael",

"Behold, this is our G-d

- 5749

etc. 'this is Hashem for whom we hoped' — double "this",

"We will rejoice and be glad in His salvation" — of the Essence,

"And eternal joy upon their heads",

And going and increasing and rejoicing.

[The Rebbe, shlita, gave each person two dollar bills,

to give them

(or exchange them)

for charity]

Sefer HaSichos - 5749

In the beginning of Parshas Eikev it says "והי׳ עקב תשמעון גו׳ ושמר ה׳ *לקיר לך את הברית גו/ ואהבך וברנד וגר״ — the reward for keeping the Torah and mitzvos,

as it is elaborated in the continuation of the Parshah.

The concept

(of reward for mitzvos)

is also hinted at in the word

(and the name of the entire Parshah)

“Eikev” — and one of the explanations of it is,

Then this applies to the reward of mitzvos that one receives in the afterlife

("Eikev")

the days of Mashiach,

after the completion of the work in "today to do them"²,

as it is written in the Midrashim, "Hashem said to them etc. reward

(reward of mitzvos)

in Eikev

(at the end, in the future to come⁴)

I am giving you etc., as it is said, "And it will be, because you will listen"⁵.

In the word "Eikev" there is another interpretation,

That it refers to mitzvos — the

"mitzvos that a person tramples with his heels"⁶.

And "And it will be, because you will listen" is the meaning,

That "if the easy mitzvos, etc., you will listen,"

The reward will come — "and Hashem will keep, etc."

(He will keep His promise to you)

Since both interpretations are in the same verse,

* 'Achameir' — in the same word,

it is understood that they are related to each other

(as discussed several times⁸⁰)

According to this, it is not understandable regarding the two interpretations of "Eikev": not only that they have no relation between themselves,

but they are completely opposite interpretations; according to the second interpretation, "Eikev" means — mitzvos

[And in the commandments themselves — the type of,

"light commandments that a person tramples with his heels",

[which shows that the person stands on a low level where he must come to a caution that it should not be "tramples with his heels"]

However, according to the first explanation, it goes with his reward of commandments at the end of days.

Furthermore: a verse earlier

(at the end of Sefer Va'eschanan)

it is written "Today to do them"²,

And Rashi explains: "And tomorrow, in the World to Come, to take their reward."

Then the concept of

Sefer HaSichos - 5749

Performance of the mitzvos

(today)

And the reward of mitzvos

(tomorrow)

Are connected with additional times; and in this verse, "Ro'em" comes immediately after this — the two explanations or topics are combined — "Hayom la'asotam" and "le'machar lekabel secharam" — in the same word "Eikev",

What is the meaning of the concept of reward of mitzvos

(according to the first explanation)

And the concept of mitzvos

(according to the second explanation)

One will understand it by prefacing a question regarding the general concept of reward for mitzvos

(about which it speaks at length and in detail in parashat Eikev)

True reward must have a ground for the labor on which the reward is paid.

Such that it must be greater than the value of the effort and labor of the worker himself

[as this is regarding a physical wage that a homeowner pays his workers,

It must be not only that the homeowner provides for the worker,

and certainly not only for his needs during the work,

Only much more from it because to Him he bears his soul,

He should

be able to support his household.

And therefore regarding a worker, a Jew — as the words of the Mishnah: Even if you make for them a feast like Solomon's in his time, you have not fulfilled your obligation to them, for they are the children of Avraham, Yitzchak, and Yaakov]

According to this, a question arises: every matter of reward — physical or spiritual

[including the promises in our parshah and in other portions of the Torah]

— is not comparable to the fulfillment of the Torah and its mitzvos.

(the wisdom and will of the Holy One, blessed be He")

and the "satisfaction before Me"¹⁵ that this brings,

and as our Sages said

(in the mishnah of today's chapter¹⁴)

"One hour of repentance and good deeds in this world is more than all the life of the World to Come",

Even just one hour of repentance and good deeds is "more" than "all the life of the World to Come",

how much more so many hours and a multitude of repentance and good deeds.

It would seem at first glance,

that with the reward that the Almighty gives to Jews,

even the reward of "the World to Come"⁸⁴,

"I give you your reward at the end"

("tomorrow to receive their reward")

all the more so the reward of the physical promises in this world — is not paid the

(full)

Reward for