English translation — שיחת יום א׳ פ׳ ברכה, ד' תשרי, בום נדלי׳ נדחה - יהפן לשמחה - ה׳תנש״א

"Fast of Gedaliah" - one of the "four fast days."

.

(ה)

are explicit in Kabbalah,

the fourth fast and the fifth fast and the seventh fast

(this is the third of Tishrei which is in the seventh month)

and the tenth fast — we find a special matter regarding the other fasts that are explicit in Kabbalah,

as emphasized in the matter of

the four fast days:

In addition to the names by which they are called in Scripture

("the fast of the fourth month and the fast of the fifth and the fast of the seventh and the fast of the tenth")

named after the months⁵,

are called in the words of our Sages and according to Jewish custom

(it is Torah*)

also after the day of the month - the seventeenth of Tammuz,

the Ninth of Av and the Tenth of Tevet

(names of the times, unlike the third of Tishrei which is also called

(And primarily)

with a special name

(in addition to the name of the time)

—"Tzom Gedalyah".

And it must be said,

that in this name is hinted the superiority of this fast over the other fasts — because,

"Gedalyah" is from the term greatness,

and accordingly it can be said that "Tzom Gedalyah" means

(also)

The Great Fast,

that is,

greatness in the humility of the fast,

as follows.

And in the introduction:

The days of fasting are divided

(Generally)

To two types:

(a)

A fast day that is a positive Torah commandment - Yom Kippur,

as it is written• "In the seventh month, on the tenth of the month, you shall afflict your souls

!)

Zechariah 8,

days.

your",

"What is the affliction that is for the soul? It is fasting,"*,

(B)

The days of fasts whose obligation is rabbinic, listed at the end of Megillat Taanit,

And first of all - the four fast days specified in the Kabbalah.

And behold,

Also the days of fasts that are rabbinic belong

(- akin to and an example)

On the positive mitzvah from the Torah of the fast of Yom Kippur - since all rabbinic mitzvos "derive and extend from the Torah's mitzvos"

(Their example)

•,

And similarly in our case,

That the mitzvah of the rabbinic fast is derived from its counterpart mitzvah in the Torah - the fast of Yom Kippur.

[And it is simple,

That even though the rabbinic fasts were derived and emanated from the fast of Yom Kippur,

There is not in them the stringency that is in the fast of Yom Kippur.

(that Yom Kippur's night is like its day,

and it has five afflictions*,

unlike fasts [that are] Rabbinic•*)

- like all commandments,

decrees and enactments [that are] Rabbinic,

which are only "akin to Torah law",**

and they do not have all the precision,

all the details and minutiae of the Torah commandments.

And perhaps we should add regarding the reason for the matter concerning fasts that are rabbinic - that they did not want to add to the afflictions• of the Children of Israel]

.

And the explanation of the connection of all the fast days to the fast of Yom HaB:

The essence of a fast day is explained in the Haftarah

Samar Ha'Adatit - Hitasna

of Yom Kippur

(the fast that is obligatory from the Torah)

- "a day of favor to G‑d"²,

And from this we learn that all the fast days are "days of favor to G‑d"¹.

And the connection between them is also emphasized in the matter of repentance:

"Yom Kippur is a time of repentance for each individual and for the community, and it is the end of forgiveness and pardon for Israel"*,

for it is the encompassing

(completion and perfection)

of the ten days between Rosh HaShanah and Yom Kippur,

in which "repentance and crying out.

.

It is very beautiful and is accepted immediately,

as it is said⁵׳ seek G-d when He is to be found"■".

And perhaps one should add,

that Yom Kippur is the conclusion and seal of the forty days of the service of repentance that begin on Rosh Chodesh Elul

(for through this the Holy One, blessed be He, is reconciled with Israel with joy and a whole heart⁷׳)

,

as hinted in the four yuds in the acronym of "I am my beloved's and my beloved is mine"

(acronym for Elul)

G‑d - that then the completeness of the matter of 'I am for my beloved and my beloved is for me' is achieved.²,

the connection and bond of the Holy One, blessed be He, and the Children of Israel out of love and will,

that this is also the content of the matter of 'when He is found' and 'when He is near',

"a day of favor to the L‑rd".

And similarly in all the fast days²:

The fast - 'it is from the ways of repentance'²²,

"to awaken the hearts to open the ways of repentance"²⁵,

That is,

that the fast day is a time especially conducive to repentance,

as it is "a day of favor to G-d,"

that the Supernal will is drawn down, revealed, and united with the will of the Jewish people,

like and similar to Yom Kippur, about which it is said, "a fast and a day of favor to G-d."

And it is emphasized more in the haftorah

(the conclusion and seal of the Torah reading)

of the fast days — that the introductory and opening [verse] is "Seek G-d when He is to be found; call upon Him when He is near,"

From this it is understood that on fast days, the Holy One, blessed be He, is found

("in His being found")

and near

("when He is near")

to each and every one of Israel,

in the manner and like Yom Kippur,

the sum total

(conclusion and completeness)

The Ten Days about which it is said, "Seek G-d when He is to be found, call Him when He is near."

And one should add,

that the connection of the fast days to

(the Ten Days between Rosh Hashanah and)

Yom Kippur is hinted also in the conclusion and seal of the haftarah of the fast days — "The utterance of² G-d, the L-rd, who gathers the dispersed of Israel: Yet I will gather [others] to him besides those already gathered."

In the explanation of "Yet I will gather to him besides those already gathered"

(as an addition to "gathers the dispersed of Israel" preceding it)

,

Gathering after gathering - it must be said²⁵,

that in addition to the gathering of all Israel

("Who gathers

that is in the verse,

The fast of the fourth and the fast of the fifth and the fast of the seventh and the fast of the tenth" is

(not in Tractate Ta'anit,

but)

In Tractate Rosh HaShanah•

(Yud-Hei,

2/ And in proximity to the sugya about the virtue of Hei.

Ten days between Rosh HaShanah and Yom HaKippurim"

(Ibid.,

1/ That their completion is on Yom HaKippurim.

Sunday, Parshat Berachah,

4 Tishrei,

To Gedali

(Postponed)

9 and

in the joy of Israel")

There is also the gathering of each individual by itself,

as it is written, "And you shall be gathered one by one, children of Israel".

And simply put - that after the Holy One, blessed be He, "gathers the dispersed of Israel" from the places where there is a "congregation"

(Ten,

And all the more so more than ten)

of Israel,

He returns and gathers also the "individuals" who remained in exile even after the gathering of the many.

And this is the meaning of "I will further gather to him his gathered ones" - that the gathering of individuals is also by the Holy One, blessed be He, Himself,

Because at first glance,

There is room to say that the gathering by the Holy One, blessed be He, Himself is only regarding the public,

Because of the virtue and importance of the public,

But regarding an individual, it suffices that the gathering be by an angel and the like,

And therefore the verse adds and emphasizes, "The saying of G‑d, the L‑rd, who gathers the dispersed of Israel: I will yet gather [others] to him, besides those already gathered to him" — that even the gathering of the individual is done by the Holy One, blessed be He, Himself,

"He Himself."

.

"He takes hold with His hands, literally, each and every person from his place."

Each and every individual in his place.

And this matter

(the virtue of the individual,

"I will yet gather [others] to him, besides those already gathered to him")

Emphasized in "Ten Days between Rosh Hashanah and Yom Kippur" - for the main innovation of these days, about which it is said "Seek the L-rd when He is found, etc." is with regard to an individual,

as the teaching of our Sages of blessed memory: "Heat on an individual."

.

When

(It is found that it is written 'when He is found')

.

.

These are the ten days between Rosh Hashanah and Yom Kippur",

That in these days the virtue of the individual is emphasized

(that the Holy One, blessed be He, is present with him)

like the virtue of the community throughout the year

(And from this it is understood - all the more so - the greatness of the virtue of the community during the ten days between Rosh HaShanah and Yom HaKippurim.)

And it can be said,

that the virtue of the individual

("there in the individual")

is emphasized primarily on Yom HaKippurim" - since it is as st*ted in the verses bef*re us

(And this >,

"And the foreigners who join themselves to the Lord, and the stranger, for My house shall be called a house of prayer for all the nations.*"

That Yom Kippur is "once a year"⁸,

in which the aspect of yechidah is revealed"

('that is called one'" )

in which each and every Jew

(is connected and united with the aspect of,

yechidah)

"Yechida to unite",

And from Yom Kippur it continues throughout the "ten days",

In all of them the advantage of the individual is emphasized,

the aspect of the yechida.

According to what was explained above regarding the connection of the fast days to Yom Kippur,

We must explain the advantage of "Tzom Gedaliah" over the other fasts mentioned in Kabbalah - because in it the connection to Yom Kippur is most emphasized:

Tzom Gedaliah is called in Scripture "the fast of the seventh [month]",

Because it is in the seventh month - thereby emphasizing its connection to Yom Kippur, which is also in the seventh month.

("In the seventh month, on the tenth of the month")

.

And in addition to being in the seventh month

(like Yom HaBikkurim)

It is also in the 'ten days between Rosh Hashanah and Yom HaBikkurim' - thereby emphasizing even more its connection to Yom Kippur:

And to preface - that in the language of our Sages, 'Ten days

Time of repentance for all, for the individual and the community* - thereby hinting that the main point of.

Seek Hashem when He is found.

.

Especially • it is on Yom*K.

Sefer HaSichos — 5751

that between Rosh Hashanah and Yom Kippur\" there is

(apparently)

a contradiction in it and within it⁵⁷: ״days between Rosh Hashanah and Yom Kippur״ - that Rosh Hashanah and Yom Kippur are not included in them,

and on the other hand,

"Ten Days"

(and not "Seven Days"⁵⁸,

the number of days that "between Rosh Hashanah and Yom Kippur")

- which include also Rosh Hashanah and Yom Kippur.

And it can be explained in this - that also the unique elevation of Rosh Hashanah and Yom Kippur

(which is above the days that "between Rosh Hashanah and Yom Kippur")

permeates and penetrates also into the days between Rosh Hashanah and Yom Kippur,

to the extent that they become one continuum and one reality: "Ten Days between Rosh Hashanah and Yom Kippur".

And more specifically - the days between Rosh Hashanah and Yom Kippur contain the general principle common to Rosh Hashanah and Yom Kippur

(For in several essential matters they are equal,

as it is known that Yom Kippur is also called Rosh Hashanah in the Scriptures, and they are the particular aspect of Rosh Hashanah in itself and Yom Kippur in itself,

which differ from each other in the commandments and the service of the day,

starting from the difference regarding the matter of 'eating' - that Yom Kippur is forbidden in eating,

in contrast to Rosh Hashanah, 'it is a mitzvah to eat and drink'²,

"It is customary to eat fatty meat and drink honey and all kinds of sweet things.

.

Eat²" choice foods and drink sweet—

Kings””” – eating with greater vigor and greater strength,

On the one hand,

(and in accordance with)

the sanctity of the day,

as the conclusion of the verse: "For the day is holy to our Lord."

And from this it is understood that in the Fast of Gedaliah, which is "between Rosh HaShanah and Yom Kippur," the main emphasis is on the aspect of Yom Kippur

(more than its particular aspect of Rosh HaShanah)

- being that it is a fast day,

like Yom Kippur,

and not like Rosh Hashanah, where it is a mitzvah to eat and drink fatty foods and sweets.

And one could say,

that the connection of the Fast of Gedaliah to Yom Kippur is also hinted at in the verse⁵ "He will revive us after two days; on the third day He will raise us up and we shall live before Him" - as is known, "after two days" hints at the two days of Rosh Hashanah,

and "on the third day" hints at Yom Kippur",

and also on the third of Tishrei,

the Fast of Gedaliah",

And since both of them

(Yom HaBikkurim and Tzom Gedaliah)

are hinted in those words in the verse "on the third day He will raise us up"⁸,

the connection between them is even more emphasized*.

Yad Moshe 1, chapter B'rakha,

4 Tishrei,

Tzom Gedaliah

(observed)

And accordingly, we can also explain the interpretation of the name "Fast of Gedaliah",

from the language of greatness

(as above, section 41)

- because in this fast, the connection to Yom Kippur is emphasized

(the root and source of all rabbinically ordained fasts)

more than in other fasts,

therefore,

all aspects of the fast

("a day of favor from Hashem",

"when He is found, etc., when He is near",

"in private",

"I will still gather upon him his gatherings")

that their essence and completeness is on Yom HaKippurim

(as above, sec. 3-4)

are drawn into it in a manner of greatness relative to the other fasts.

And one should add in the explanation of “Tzom Gedaliah” — that the greatness is

(not only in the content of the virtue of the fast,

but)

also in the “fast” itself,

a great fast:

Even though in the “order of months”

(which begins from Nissan)

the fast of Gedaliah

(in the seventh month)

It is the third among the fasts

(after the 17th of Tammuz and the Ninth of Av/ so,

in the order of the year

(which begins from Tishrei,

the letters "Reishis"•⁵)

It is the first and the "head"⁵¹ of all the fast days⁵² - which indicates precedence

(first)

also in importance

(greatness)

and the severity of the fast.

And the reason for this can be said - that the descent in it is to the lowest level:

Also after the descent caused by the events of the three fasts before this,

"that the king of Babylon approached.

.

upon Jerusalem and brought it into siege and distress"

(On the Tenth of Tevet/ the city was breached

(on the Seventeenth of Tammuz)

and the Temple was destroyed

(on the Ninth of Av)

- G-d performed a kindness

with the Jewish people, through which the king of Babylon gave a remnant to Judah.

.

He appointed over them Gedaliah son of Achikam"⁵⁵;

And afterwards

(on the third of Tishrei)

there was an additional increase in the descent to the lowest level

(the last and lowest in the "order of calamities")

- that "Gedaliah son of Achikam was killed, and the remaining ember of Israel was extinguished, and this caused their exile"⁵⁵.

And it may be said,

that this matter is also emphasized in the special severity that exists in the Fast of Gedaliah relative to the other fasts⁵⁵ - since it was established for the day after Rosh Hashanah, regarding which it is said "eat fat foods and drink sweet drinks,"

this is in a manner that one goes "from rest and delight to toil and fasting,"

since then the affliction is greater,

as we find*⁵ that "the men of the watch

.

did not fast.

.

on the first day of the week, so that they would not go from rest and pleasure to toil and fasting"⁵⁷.

And an additional point, and it is the main point regarding the greatness of the fast

(Fast of Gedaliah)

- Regarding the transformation of the fast into a holiday,

joy and gladness,

As the ruling of the Rambam•⁵ "All these fasts are destined to be abolished in the days of Mashiach,

And not only that, but they are destined to become holidays and days of joy and gladness,

As it is stated, 'So says the Lord of Hosts: The fast of the fourth month and the fast of the fifth and the fast of the seventh and the fast

Sefer HaSichos - 5751

of the tenth shall be for the house of Yehudah for joy and gladness and for festive occasions.'

And in the introduction - as mentioned above that the descent of the Fast of Gedaliah is very low,

as emphasized also in the severity of the fast,

it is logical to say,

that also the ascent within it

(its transformation into a holiday)

is in a manner more elevated than the other fasts,

and this is the true greatness of the fast

(the Fast of Gedaliah²⁸)

in which the purpose and intention of transforming the fast into a holiday is more emphasized.

And the explanation is as follows:

Regarding the Fast of Gedaliah - there are opinions that he was killed on Rosh Hashanah,

and since it is forbidden to fast on Rosh Hashanah

(it is a mitzvah to eat, drink, and rejoice on Rosh Hashanah)

²⁹,

the fast was postponed to the third of Tishrei.

And according to our Sages, may their memory be blessed,

(Regarding Tisha B'Av that falls on Shabbat)

that Rabbi.

.

sought to uproot Tisha B'Av"

(Of that year/ for since they postponed it to after Shabbat, Rabbi said: since it was postponed, let it be postponed" - it is understood,

that in the Fast of Gedaliah, which was originally established in a manner of postponement; the power to abolish the fast entirely is more emphasized⁴¹,

in the days of Moshiach,

that the fasts will be nullified and transformed into good days and festivals⁴².

And an additional matter regarding the determination of the fast on the third of Tishrei - also

(and with added emphasis)

according to the opinions⁴² that he was killed on the third of Tishrei

(as per the simple wording of the Gemara⁴⁴ "ג׳ בתשרי שבו נהרג גדלי׳ בן אחיקם״)

⁴⁵ - in the days between Rosh Hashanah and Yom Kippur:

It is known what is written in the Siddur of the Arizal⁴⁴ that "the days between Rosh Hashanah and Yom Kippur are like Chol Hamoed\",

And based on this, it can be said,

that in the fast of Gedaliah, the transformation of the fast into a "Moed\",

For it being on a day called 'Moed' even in this time⁴².

And with extra emphasis

(In the days between Rosh Hashanah and Yom HaKippurim itself)

On the third⁴ of Tishrei - which is connected with the third redemption and the third Beis HaMikdash,

Eternal redemption and an eternal Beis HaMikdash,

As it is written, 'They will revive

For the breaking of the Tablets on the 17th of Tammuz - that is the matter of transforming the fasts into festive days.

The first day of Parshat Beracha,

4th of Tishrei,

and a great nose-ring

(postponed)

From two days, on the third day³⁸* He will raise us up and we shall live before Him",

,

Send us healing from the two periods that passed over us, namely the exile of Egypt and the exile of Babylon,

In the third time, in the future redemption, He will raise us from the fall and we shall live before Him forever.""⁷.

And one should add,

that the true greatness of the fast

(the Fast of Gedaliah)

by its transformation into a holiday in the times of Moshiach,

is also hinted at by the reason for the event due to which the fast was established:

In the verse that recounts the killing of Gedaliah ben Achikam by Yishmael ben Netaniah, it is emphasized that Yishmael ben Netaniah was of royal seed -,

"And it came to pass⁷¹ in the seventh month, Yishmael ben Netaniah ben Elishama of the royal seed came etc. and struck Gedaliah etc.⁷¹ — "the kingdom of the House of David"⁷⁵,

"For this reason he killed Gedaliah, thinking that the government was fitting for him because he was of royal seed,

And to Gedaliah*⁷,

"that he was not of royal seed like him"⁷⁵.

And one could say,

that even though the event of the killing of Gedaliah is so severe,

to the extent that through it "the remaining ember of Israel was extinguished,"

that even the "remnant of Judah" that the king of Babylon had placed to prolong the life of the Children of Israel within the continuation of the Davidic dynasty*⁷ was nullified,

nevertheless,

in the cause of the event,

The jealousy of Yishmael ben Nesanyah: "To him the government is fitting because he is of the royal seed,

and not to Gedaliah"

is hinted

Also a good matter⁷⁷ - they wanted that there be "a remnant for Yehudah"

(not only in the kingdom of David,

but also)

through a ruler who is "of the royal seed,"

"the kingdom of the House of David".

And accordingly, it can be said that on the Fast of Gedaliah⁷ the transformation of the fast is emphasized in a manner of "reverse" in this matter itself - that the will is that there be a remnant for Judah through the Davidic kingdom

(The cause of the event of the fast)

brings and causes the vitality of Gedaliah⁷

(the opposite of the event of the killing of Gedaliah)

- that symbolizes the continuation of the lives of Israel in the kingdom of David - in utmost integrity

(in a manner of its greatness in the true and complete redemption through "the King Moshiach who will arise and restore the kingdom of David

.

and build the Temple and gather the dispersed of Israel"".

And we should add,

that the content of the transformation of the fast in the days of Moshiach is also hinted at in the name "Gedalyahu" — because,

"Gedalyahu" is also "Gadol Yah",

And the greatness of the Holy One, blessed be He, is connected with the Redemption through Moshiach Tzidkeinu,

as it is written, 'Great is Hashem and highly praised in the city of our G‑d',

'In the future to come, when He will build His city, He will be great and praised for her.'⁵,

Sefer HaSichos — 5751

And 'in the city of our G‑d' itself — 'His holy mountain',

On the Temple Mount,

And in the Third Holy Temple,

Where G‑d's greatness will be revealed♦• in absolute perfection.

And in the determination of this year, when the 3rd of Tishrei falls on Shabbos,

And the Fast of Gedaliah is postponed to Sunday,

An additional special elevation is added in the above-mentioned - in the severity of the fast,

In the virtue of the fast,

And by transforming the fast into a festival:

In the severity of the fast

(which is set for the day after Rosh Hashanah,

that one goes from rest and delight to exertion and fasting,

as above, section 6)

- that thereby also the rest and delight of the Sabbath day are added

(after the two days of Rosh Hashanah, a 'chazakah' (presumption) is made in the state of rest and delight for three days,

and consequently,

They are intensified even more in the harshness of the fast,

as the affliction of leaving rest and pleasure

(for three days)

to toil and a greater fast.

In the virtue of the fast

(with extra emphasis on the elevation of 'a day of favor to G‑d',

"Seek G‑d when He is found, etc.",

from the perspective of its special connection to Yom Kippur,

as above, total)

- that its fixation on the first day of the week emphasizes its connection to Yom Kippur also from the aspect of the days of the week

(in addition to the general connection of "the ten days between Rosh Hashanah and Yom Kippur")

- because:

Sunday is the conclusion of the Sabbath from which it is blessed⁵•

(also)

the Sabbath following it on which Yom Kippur falls."

Sunday is the beginning of the week whose conclusion, seal and completion is on Yom HaKippurim that falls on Shabbat,

And since their beginning is interwoven with their end and their end with their beginning\

The connection of Tzom Gedaliah is more emphasized

(the beginning of the week)

to Yom HaKippurim

(the end of the week)

.

The first day is called in Scripture "one day",

"that the Holy One, blessed be He, was alone in His world",

in which the revelation of the aspect of "yachid" above the aspect of yechidah is more emphasized

("yechidah to unify You")

that is in every Jew,

whose completion is on Yom HaSheini (the Second Day)

(as above, sec. 64)

.

And in the transformation of the fast

(its connection to the Redemption,

as above, sec. 7-8)

- that in such a determination, the postponement of the fast and its transformation into a festival in the days of Moshiach is more emphasized,

because:

The postponement of the fast is a double postponement⁵¹ - from Rosh HaShanah to the third of Tishrei,

and from the 3rd of Tishrei

(which falls on Shabbos)

to the 4th of Tishrei - wherein is more emphasized the empowerment to completely postpone the fast,

"since it is postponed, it is postponed".

the third of Tishrei

("on the third day He will...")

falls on Shabbos which is connected to the redemption - as emphasized in the daily song,

"A song, a psalm

(Sabbath of rest / as proven from the differences in the laws of Yom Tov that falls on Shabbat from the aspect of adding sanctity of Shabbat

(See Shulchan Aruch HaRav Orach Chaim 311:6.

319:10-11.

And also / as we also mention in the blessing of the day

(in candle lighting and in prayer)

.

Sunday, Monday, blessing,

Daled Tevet,

Tzom Gedalya

(postponed)

for the day of Shabbat\",

"A psalm, a song for the future, for the day that is entirely Shabbat and rest for the eternal life"⁵²,

And as stated in the Grace After Meals of the holy Shabbat: "The Merciful One will grant us as an inheritance the day that is entirely Shabbat and rest for the eternal life."

Tzom Gedalya occurs on Sunday,

"One day,

that 'the Holy One, blessed be He, is alone in His world' - which is also connected with the redemption,

as it is written: "On that day, Hashem will be One and His name will be One."

And all this - in addition to the general superiority in the fixing of this year, emphasizing the 'chazakah' of the holiness of Shabbos and Yom Tov over three days,

at the beginning and start of the year,

the two days of Rosh HaShanah and the day of Shabbos,

and outside the Land [of Israel] also on the first days of the festival of Sukkos,

(and consequently also)

In the last days,

Shemini Atzeret and Simchat Torah

(as explained previously in the blessing/ in which the connection and relationship to the third redemption and the third Beis HaMikdash is emphasized more,

"On the third day He will raise us up and we shall live before Him."

And an additional very great elevation of the determination of the Fast of Gedaliah in the weekly Torah portion:

on the third of Tishrei

(which falls on Shabbat)

At Minchah they begin to read "And this is the blessing with which Moses, etc., blessed the children of Israel, etc."⁵,

and they learn

the beginning of the portion of Blessing in the Chumash lesson of the Fast of Gedaliah which is postponed to Sunday of Parshas Blessing - in which it is emphasized that on the third of Tishrei and on the Fast of Gedaliah there are all the blessings with which Moses, the brother of the Jewish people, blessed*⁵⁴,

starting with the primary blessing of the true and complete redemption,

which is connected to Moses,

"The first redeemer is the final redeemer"⁷.

And one should add,

that in this fixed order they read and study

(including in the Chitas lessons)

Parshat Bracha three times•⁵⁶ — during three weeks,

twenty-one days

(from Minchah of Shabbat Parshat Haazinu until the day of Simchat Torah)

-"But good to Israel" Hashem,

that one can say,

that in this is hinted also an extra emphasis in the transformation of the three weeks and twenty-one days of "Between the Straits"

(from "the fast of the fourth" until "the fast of the fifth",)

And following this - also "the fast of the seventh and the fast of the tenth")

to joy and happiness and good festivals•"⁵⁷,

And in the language

types of details of b*n*y

(Zch*av 62,

toward the beginning of the chapter 'N1bim4' until the completion of 'the tenth will be holy*',

And more precisely - 'Kuriyo'

(In this portion)

17* verses,

In gematria, 9*12.

Sefer HaSichos - 5751

The verse in the haftarah of the second day of Rosh Hashanah - "And I will turn their mourning into joy"¹".

*

In order to hasten and further expedite the fulfillment of the above - one should increase in the mitzvah of tzedakah, which "brings close the redemption""׳,

and therefore each of those present here should give a mitzvah-errand for charity as is usual in such a case,

and in addition - in a triple manner

[in connection with the “third of Tishrei,”

and especially in this year in which the elevation of “three” is emphasized,

which is related to the third Redemption and the third Beis HaMikdash,

as above]

- three notes,

in order to give to charity,

And with an addition from myself.

May it be His will - and this is the main thing - that the addition to charity will hasten and speed and bring the true and complete redemption immediately and at once,

on this day

,

And He will raise the horn of His anointed one*

(I Sam 2,

which is the haftarah of the second day of Rosh Hashanah, which discusses at length about the future redemption,

And up to the third haftarah of Shabbat Shuvah regarding repentance.

(,

Return, Israel*)

Connected with redemption - that through teshuvah "immediately they are redeemed* <Rambam, Laws of Teshuvah, ch. 7, hal. 5/ and until Mashiach comes to bring back the righteous in teshuvah

(See Zohar III 153,

and more)

.

Literally - for "I await him every day that he will come"³"׳,

that will come every day,

and etc. on this auspicious day,

"a day of favor before G-d,"

"when He is found, etc., when He is near,"

"on the third day He will raise us up and we shall live before Him,"

and particularly that on this very day we are already after the Minchah prayer

(including also the reading of the Torah and the Haftarah)

,

surely it must be in a manner of 'do not delay it' _like the twinkling of an eye'!,

immediately and at once,

before the end of the day⁵"¹.

And in the language of the verse at the conclusion and sealing of the haftorah of the fast day - "I will yet gather to him his gathered ones",

"And I will bring them to My holy mountain etc.""",

to the holy mountain

(in our holy land,

in Jerusalem, the holy city / to the third Holy Temple

("The Sanctuary, O G‑d, which Your hands have established.")

and to the Holy of Holies

(the third holiness among them)

- immediately and at once, literally.

[The Rebbe, shlita, gave to each one of those present, may they live, three documents to give them

(or exchange them)

[for charity]

.

Sefer HaSichos - 5751