English translation — משיחות ש״פ מטות־מסעי, ב׳ מנחם־אב ה׳תנש״א

Among the special matters of this Shabbos — when we finish the book of Bamidbar,

the fourth book of the Torah,

whose completion also constitutes the completion of the entire Torah

(the four books,

since the fifth book is "Mishneh Torah," which repeats and includes the four books before it)

,

And afterwards they announce

(in a loud voice and with joy)

"Chazak chazak venitchazek",

which indicates the strength

(might)

of Bnei Yisrael in all matters of the Torah,

and until the strength itself is three times

("Be strong, be strong, and we will be strengthened")

•■,

that has the elevation and completeness of "

(In three times it is)

Chazakah"-.

And one must understand the connection and relevance of the conclusion of the fourth book of the Torah to the content of the time* - that we always finish the fourth book on the Shabbats during the three weeks of Bein HaMetzarim,

And in several

years

(as in this year)

on Shabbos

(the first)

which is the Nine Days - for seemingly,

the time of the three weeks and particularly the Nine Days

(destruction and exile)

is connected with a state and condition of "weakness" in holiness,

the absolute opposite of "Be strong, be strong, and we will be strengthened"?

At first glance, it can be said that this itself is the proof: since this time is connected with a state and situation of "weakness,"

the need and necessity for strengthening through "Chazak, chazak, venitchazek" is emphasized more.

But,

it seems more correct to say that the strengthening itself is connected with the content of the time

(and not that the strengthening is the opposite of the content of the time,

and the time emphasizes the need for its opposite)

,

and especially in the name of the day of Shabbos

(that the name indicates the content and essence of the thing)

which is called "strong praise",

that is,

that

(the content of)

this Shabbos

(during the three weeks,

and in this year also during the Nine Days)

it is engraved

("Chazak Chazak Venis’chazek")

of "our deeds and our service" in the fulfillment of Torah and mitzvos

(content of the four books)

.

And it will be understood with an introduction to the explanation of the connection and relevance of "Chazak Chazak Venis’chazek" to the content of the parshah with which the book concludes - Parshas Matos-Masei,

which includes

(Privately)

the "Chazak" of "Mattos",

the "Chazak" of "Masei",

and the "Chazak" of the combination of "Mattos-Masei" together:

The concept of strength

(and the might)

,

"Chazak",

And in particular

Suz

Sefer HaSichos - 5751

Three times Chazak

"Chazak Chazak Venischazeik"

- relates

(apparently)

to "Matos"

because,

"Mateh" indicates strength and force that cannot change,

like the simple meaning of "mateh" which is strong and hard,

to the extent that "mateh" is "an expression of government and authority",

as the verse says, "Matot oz el shivtei moshelim."

However, "Masei",

whose meaning is walking and traveling

("Vayisa etc. haloch v'nasoa")

from place to place,

that does not stand in its place,

but goes and travels to another place

(and even to a true going and traveling which is in a manner that is uprooted completely from its previous place to a place that is incomparable")

- this is to the contrary

(seemingly)

from the concept of strength and power

("strong")

in a manner of without change.

And from this that the declaration of "Chazak chazak venitchazek" is always

(also when Matot-Masei are connected)

specifically at the conclusion of Parshat Masei,

it implies,

that the content of "Chazak chazak venitchazek" relates primarily to Parshat Masei

(except in some years they also combine Parshat Matot)

.

And one can say the explanation regarding this:

"Chazakah" which is in the number three

("Besaltos zimeiyei hovi chazakah")

,

and in particular a triple chazakah

("Chazak chazak venischazek")

— emphasizes the strength and force even in a place where there is opposition,

As is known¹² that the number one indicates a status and situation in which there is initially only good and holiness,

The number two indicates

(the division of the dispute² due to the existence of the opponent,

and the number three

indicates the strength and validity of holiness even in a status and situation of opposition.

And in the strength and validity of the number three

(in a status and situation of opposition)

there are two ways:

(a)

From the Supernal side,

that is,

the strength and force of the drawing of the holy light

(a drawing from above to below)

in every place,

even in a place where there is opposition,

from the aspect of the greatness of the light's quality which is without limit,

(b)

From the lower aspect,

that the work of elevating the lower

(elevation from below to above)

is in a manner of strength and force,

to nullify the opponent,

and moreover,

to transform it into holiness.

And these two manners are alluded to in the "Chazak" of Parshat Matot-Masei:

The "Chazak" of Parshat Matot is the strength and force from the aspect of the upper—"And Moses spoke to the heads of the tribes, etc., this is the thing that G-d commanded"—the strength and force of drawing down G-d's command even in a place of opposition:

And the "Chazak" of Parshat Masei is the strength and force from the aspect of the lower—"These are the journeys of the children of Israel who went out from the land of Egypt, etc."—the strength and force in the work of the Children of Israel in refining and elevating the lower,

that despite the changes and differences in levels in the details of the journeys in the "desert"

(lower)

according to the value of his status and situation of the lower

(from the aspect of the opponent/ are always in a motion of going and traveling from Egypt

(the constraints and boundaries of the lower)

to the Land of Israel

(the space of holiness)

⁵׳.

And accordingly, one must explain the connection of 'Chazak' to 'Masei' specifically - because strength and force are in a place where there is a more pronounced contrast, clearly

Parshas Matos-Masei,

2 Menachem-Av

and 7

the lower one

("The journeys of the children of Israel who went out of the land of Egypt")

,

Not only that the strength and power

(the limitless)

of the light of holiness is drawn and shines in every place without regard to the opposing reality,

but furthermore,

that there is engagement with the negative to nullify it completely,

and even to transform it into holiness.

And the true completion of "Chazak" is in the connection of Mattos and Masei together:

The strength of "Mattos" - it has the advantage of the light of holiness that is above limitation,

But,

Since this strength is from the side of the One Above,

And it does not relate to the existence of the lower one,

the opposite

(and on the contrary - they don't consider it)

.

The strength of "Masei" - has the quality of bitul

(even to the point of transforming)

the opponent,

but,

because it is from the lower level, which does not have the unlimited power of the upper,

it is in measurement and limitation,

and change and cessation apply to it.

Therefore,

The true perfection of "Chazak" is in the connection of Matos-Masei together — that there are two virtues: strength and force of drawing down the light that is above limitation,

and the strength and force in the nullification

(and transformation)

of the opposition through the elevation of the lower.

And both together — that the nullification of the opposition

(through the elevation of the lower)

is in a constant and eternal manner.

And it should be added,

that the connection of Matos-Masei is specifically on the fourth day

(that the fourth is called the conclusion of Parshas Matos and the beginning of Parshas Masei)

,

And through this, the completeness of the "Chazak" that is in Parshas Matos-Masei is made

(when they are joined)

at the conclusion of the fourth book of the Torah:

Even though the number three indicates strength,

("Chazakah")

And the strength even in a situation of opposition

(as above

,

nevertheless,

for him to be a continuation of one and two,

is felt in him also the connection to them.

That is,

Even though the one connector

(the upper one,

whose concept is drawing down from above to below)

with the two

(the lower one,

whose concept is elevating from below to above)

,

Nevertheless,

felt in it a connection of the crown point

(upper and lower,

drawing down and raising up)

.

Therefore,

the true perfection of strength and force

(from the upper side and from the lower side together)

It is in "Ravii'i" - a unique level by itself that is not a continuation of one and two,

in which the perfection of settlement is emphasized,

like a chair with four legs which is in a manner of settlement more than a chair with three legs,

indicating distinctiveness and validity

(nullification of opposition)

in a constant and eternal manner

(without limit)

.

And it can be said,

that this matter is emphasized even more in the connection of the fourth to the fifth⁷ — that on Shabbat Parshat Matot-Masei

(the conclusion of the fourth book of the Torah)

they begin to read

(in Minchah)

the fifth book of the Torah,

and an additional enhancement this year,

that the conclusion of the fourth book of the Torah is in the month of Menachem Av

(unlike in some years when they read Mattos-Masei on Shabbos Mevorchim Menachem Av at the end of the month of Tamuz)

,

the fifth month — as known that 'fifth' is the most elevated level above rebellion and limitation and above the order of evolution,

"the fifth to Pharaoh"'s,

as 'they scattered and from it all lights were revealed' [i.e.],

and with this power specifically is made a connection between the two lines of drawing down and elevation

(the content of the connection of Mattos-Masei,

and the 'Chazakah' connected with the number three by means of

Sefer HaSichos - 5751

The connection of one and two)

In the ultimate perfection"².

Based on this, one must explain the connection and relevance of "Chazak, chazak, and we shall be strengthened" on the fourth book that concludes on Shabbat Parshat Matot-Masei - to the content of the time of the three weeks

(And in this year - during the Nine Days)

:

And as an introduction - that the intention and purpose of the destruction and exile

(the content of the Three Weeks)

,

it is,

in order to come to the level and perfection of the building of the future Beis HaMikdash and the future redemption²¹,

a level and perfection that is emphasized in the concept of “Chazakah” — the third Beis HaMikdash and the third redemption.

And the explanation of this:

The virtue of the future Beis HaMikdash,

"Mikdash Adon-ai konenu yadeir"²²

("With two hands.

.

When G‑d will reign forever and ever,

in the future to come,

that all the kingship is His"'-²/ was already said in the Song of the Sea,

regarding the building of the Beis HaMikdash that they needed to build immediately upon entering the land,

as our Sages, of blessed memory, said²² "If Israel had merited, as soon as the soles of their feet rose from the sea they would have entered the Land,"

and then the entry into the land

(by Moshe)

in a manner of eternal redemption after which there is no exile²⁵,

and the building of the eternal Beis HaMikdash

(after which there is no destruction)

.

And it can be said,

since all matters of the Torah are true and eternal,

including even the matters that were brought as a kashe■׳²,

As in our case,

"If they were worthy, etc.,"

There is also now

(after the destruction and the exile)

the concept of an eternal redemption and an eternal Beis HaMikdash in a manner of strength and force,

Rather,

that their strength and force is only from the Upper Side,

and therefore in the world of the lower one

It could be that there is a state of destruction and exile.

And on the other hand,

the strength and power in the redemption and building of the Beis HaMikdash from the lower realm alone is not sufficient,

because since the lower realm is measured and limited,

behold,

the strength and power within it is in measurement and limitation,

and not in an eternal manner.

And therefore,

There is need for connection of the two virtues - strength and effectiveness of the redemption and building of the Beis HaMikdash from the upper side and from the lower side together,

for then it becomes an eternal redemption and an eternal Beis HaMikdash.

And this is the difference between the two Beis HaMikdash -

Shabbos Parshas Mattos-Masei,

2 Menachem Av

First Temple and Second Temple

(First and second redemption)

to the third Beis HaMikdash

(third redemption)

²⁷:

First Beis HaMikdash

(number one)

built by Shlomo,

about which it is stated, "²,

,

"And Solomon sat upon the throne of the L‑rd",

was primarily from the aspect of the upper,

in a manner of drawing down from above to below

(the service of the righteous)

,

and since it was not so connected with

(and from the aspect)

the reality of the lower,

There was in it destruction and cessation.

Second Temple

(a number of years)

which was built by the olim of Babylonia in the days of Ezra - its main aspect was from the lower side,

in a manner of elevation from below upward

(the service of teshuvah)

,

and therefore it had a greater connection to the world

(lower/ which was greater than the First Temple

(as it is written² "Great will be the glory of this latter house more than the first")

as in construction and in years"²,

but on the other hand,

because it is from the lower aspect which is in measurement and limitation,

it also had destruction and cessation,

and on the contrary,

over a longer period than the destruction and cessation of the First Temple,

And additionally,

Also, during its existence, it did not have the virtue and completeness of the First Temple

(From the aspect of the superior/ that lacked five things'².

And the novelty of the Third Temple in the third redemption

(the number three)

It is in the connection and unity of the superior and the inferior together,

Therefore, it will be in a manner of strength and force with utmost perfection,

an eternal redemption

("A new song",

masculine language,

a redemption after which there is no exile²² and an eternal Beis HaMikdash.

And one could say,

that the advantage of the strength and might of the third Beis HaMikdash and the third redemption

(from the aspect of the connection and unity of the upper and lower realms)

is emphasized more by the fact that the future redemption is sometimes called the fourth redemption

(and sometimes also by the name of the fifth redemption)

²² - A unique level in and of itself,

since it is not a continuation of one and two

(Upper and lower / emphasized that it is above the categories of upper and lower,

and therefore through it the connection of upper and lower is made

(as above sec. 4)

.

And this matter is emphasized in the "Shabbat Chazak" of the fourth book during the Three Weeks:

With the declaration "Chazak, chazak, and we shall be strengthened"

(a triple chazakah)

which [occurs] on the Shabbos of Parshas Matos-Masei,

alludes to the chazakah of the third Beis HaMikdash and the third redemption,

which comes after

(and through the connection of)

the first Beis HaMikdash and the second Beis HaMikdash

(after the interruption of their destruction during the Three Weeks / through the connection of the two virtues of both of them

(First Temple and Second Temple / upper and lower,

descent and ascent — alluded to in the connection of Mattos-Masei.

And this connection is on the fourth [day],

and also this is the main point,

that through this we conclude the fourth book

(and immediately afterwards,

at the time of Minchah,

we begin the fifth book)

- It indicates a level in itself that is completely above the definitions of upper and lower,

through which the connection of upper and lower is made in the future Beis HaMikdash and future Redemption.

And it can be said,

that the particulars of the numbers that pertain

Sefer HaSichos — 5751

to the future Beis HaMikdash and future Redemption are also hinted in the time when the parshiyos of Matos-Masei are read and they proclaim "Chazak chazak v'nischazek" on the fourth book: In the three weeks — is hinted the level of the third Beis HaMikdash and third Redemption,

in the fourth month

(in years when they read Parshas Matos-Masei at the end of the month of Tamuz)

— the fourth redemption,

And in the fifth month

(As in this year,

which is called Parshat Matot-Masei in the fifth month⁵-)

- the fifth redemption.

And this is also the reinforcement for all matters of Torah and mitzvos

(As above, ibid.)

,

And especially regarding ״our deeds and our service during the entire duration of the exile"⁵-

(after the destruction and exile of the Three Weeks)

because through this we come to the strength and power of the true and complete redemption,

an eternal redemption,

and an eternal Holy Temple.

*

An additional matter regarding this Shabbos connected with Erev Shabbos - "One who toiled on Erev Shabbos will eat on Shabbos"⁷

(what he toiled)

- that occurred on Rosh Chodesh Menachem Av,

is explicit in the verse, in the portion of (their) encampments

(Massei)

: "Aharon the Kohen ascended Hor HaHor etc. and died there etc. in the fifth month, on the first of the month,"

the day of the hillula of Aharon the Kohen.

And as an introduction - that this matter, that the day of death is explained in the Written Torah,

("in the fifth month, on the first of the month")

It is a novelty that we have not found

its like in the entire Torah

(by Moshe Rabbeinu,

by Miriam their sister,

by the three Patriarchs etc.)

.

And it is reasonable to say,

that within this day

("In the fifth month, on the first of the month")

Hints at the entirety of the service of Aharon the Kohen,

Therefore,

On that day the completion and perfection of his service was done,

That 'all his deeds, Torah, and service which he served all the days of his life.'

.

Is revealed and shines.

.

From above downward.

.

"and works salvation in the midst of the land",

as follows.

The unique aspect of Aharon the Kohen is learned from the day of his passing,

the conclusion and perfection of his service:

It is written •■ "And all the congregation saw that Aharon was dead, and they wept for Aharon thirty days, all the house of Israel'"'■,

"The men and the bodies,

Because Aaron was a pursuer of peace and cast love etc."/ and in the language of the Mishnah⁴ "loves peace and pursues peace, loves the creatures and brings them close to Torah".

And following this it is said "And the Canaanite heard etc.,

"He heard that Aaron died and the clouds of glory departed"⁴⁴,

And similarly in our Torah portion,

that following the death of Aaron it is said "And the Canaanite heard etc.",

"To teach you that the death of Aaron is the report that the clouds of glory departed"⁴⁵.

And in elucidating the connection and relationship of the two matters emphasized in the death of Aaron,

The completion and perfection of his service

(pursuer of peace and Clouds of Glory)

- it should be said:

Parshas Matos-Masei,

2 Menachem-Av

57

The unique quality of the "Clouds of Glory" which were in the merit of Aharon also regarding the "manna" and the "water" that were given to the entire congregation in the merit of Moshe and Miriam*•■ - that the "manna" was given with measure and limitation,

"an omer per head"⁴,

the waters"

Despite not being measured and limited,

they come in a manner of division to each individual by itself"⁴,

But unlike the "Clouds of Glory," they are in the aspect of an encompassing [light] that is above division,

that encompassed

(and protected)

all of Israel equally.

And this is also the content of the matter of "loves peace and pursues peace, loves the creatures and brings them close to Torah" - from the aspect of emphasizing the point of unity of all of Israel that is above division.

And it should be added,

that this concept is also alluded to in the name of "Aharon"⁴:

"Har"

("Aharon")

- is the concept of love,

and the precedence of the alef

("Aharon")

Indicates the root of love

(the aleph before the "har")

From the aspect of "wonder",

Therefore the love is "great love"⁵,

That this is the difference between Avraham and Aharon,

That even though both are in the line of kindness and love,

Nevertheless,

The attribute of kindness and love of Avraham is in the measurement and limitation of the order of Histalshelus,

And the attribute of kindness and love of Aharon is kindness and abundant love that is above the chain of descent.

And one can also say,

that the concept of abundant love

is also hinted at in the order of the letters in the word "Aharon": "Ah" - initials of "ahava" (love),

and the "reish" is the initials "R" of "BeHi⁵."

And the simple nun

("Aharon")

indicates the drawing down and spreading of the quality of abundant love downward, downward,

Also to the children of Israel who are on a lower level,

who are comparable to the letters of the Torah that are below the line,

as it is known, in the letters of the Torah there are three ways: above the line,

on the line,

and below the line⁵,

and their parallel among the children of Israel, who are likened to the letters of the Torah,

as it is known that 'Israel' in their entirety are six hundred thousand,

the initials: there are six hundred thousand letters in the Torah•■⁵.

And the point of the matter - that Aharon's level is a rank that is above division,

therefore it has the power to connect and unite all the details of the division of Bnei Yisrael equally.

And more specifically - in Aharon's matter is emphasized the connection and unification of the two lines of drawing down and elevating

(in the manner and example of the connection of Mattos-Masei,

as above, sec. 3)

,

from a higher level that is above the division of upper and lower:

Among the main matters of Aharon the Kohen is the matter of Birkas Kohanim (the Priestly Blessing)⁵⁴,

"A positive commandment from the Torah

6 and 7

Sefer HaSichos - 5751

that the kohanim should bless Israel every day with Nesi'as Kapayim (the lifting of the hands)⁵⁵,

which exists even in this time•׳⁵,

in the Diaspora on every Yom Tov,

and in Eretz Yisrael

(as is customary in several holy communities)

also every day⁵⁷,

and in every prayer of the prayers of the day

(except in Minchah,

due to concern of intoxication"⁵)

.

And it is known⁵ that in the Priestly Blessing there are two levels of blessing and prayer together,

The level of blessing, whose essence is drawing down from above to below,

And the virtue of prayer, whose concept is an elevation from below to above,

for it is a level above the divisions of drawing down and elevation

(upper and lower), and therefore it connects both together.

And it can be said,

that the connection of the two lines of drawing down and elevation

(blessing and prayer)

through a third aspect that is above both of them,

is also hinted at in that the Priestly Blessing is a threefold blessing.

And based on this, one can explain the allusion in the number of Aharon's years,

"And Aharon was a son of one hundred twenty-three years at his death on Mount Hor""⁶,

that in addition to the completeness of one hundred twenty years,

like the years of Moshe's life, of which it is said⁶ "today my days and years are full",

as it is written⁶² "his days shall be one hundred twenty years",

he lived an additional three years

("one hundred twenty-three years")

- that in the number three years

(Permits for the completeness of 120 years)

The entirety of his service is hinted at in the connection of the two lines through the third aspect that is above both of them.

Based on this, we must explain the connection and relationship of the level and service of Aharon to the day of his passing—"in the fifth month, on the first of the month":

"The fifth month" — is connected and related to the fifth level that is above the divisions in the order of the chain of descent,

"the fifth to Pharaoh",

"that is, 'His overflowing is revealed and from Him all lights are revealed'"

(as above, sec. 4)

.

And also "one for the month"

(in the "fifth month" itself)

- is connected and related to the level of unity that is above division,

as emphasized also in the concept of Rosh Chodesh,

a day of unity⁶ that is above division and therefore includes all the days of the month.

And it can be said,

that in this that the Torah explicitly writes that the passing of Aharon

(Completion and perfection of his service)

was "in the fifth month on the first of the month,"

the main point of "all his deeds and his Torah and his service which he served all the days of his life" is hinted - a level above division that unifies all distinctions of levels,

whether regarding the connection of the modes of service of drawing down and elevation in the Priestly Blessing,

and whether regarding the unity of all distinctions of levels among the Jewish people, emphasized in the Clouds of Glory in his merit,

and in his special service of "loves peace and pursues peace",

that all this is accomplished through a level that is beyond compare to the distinctions of levels,

a fifth level

(In the remoteness of value from the third level

(And also from the fourth level)

Shabbos Parshas Matos-Masei,

2 Menachem-Av

In which the connection to the two lines is evident,

as above, se'if 4)

.

And there is to add,

that the fifth month, on the first of the month"

(which includes all the days of the month)

It is preparation for the entire service of "Ani l'Dodi v'Dodi li"⁴/ elevation from below to above

("Ani l'Dodi")

and the drawing down from above to below

("Dodi li"/ which begins on Rosh Chodesh Elul

("Ani l'Dodi")

and continues in the month of Tishrei

“My beloved is mine”

⁵* - from the aspect of the point of unity which is beyond division

("In the fifth month, on the first of the month")

Through which the two lines are connected.

And more specifically - that the two levels in love from below upward and from above downward,

"I am my beloved's and my beloved is mine"

(That “my beloved” indicates the matter of love/ coming after the introduction of the great love that is beyond the chain of descent,

the kindness of Aharon,

that his passing was 'in the fifth month, on the first of the month.'

*

From the directives from the above regarding actual deed:

As we stand on Shabbos Chazak of the fourth book,

in which we also begin the fifth book,

and particularly when it falls in the fifth month,

in which is emphasized the strength and power of the future Holy Temple in the future redemption,

which is

(not only the third redemption,

but also the fourth redemption,

and so on)

the fifth redemption,

to be completely above the distinctions between the First and Second Temples,

the first and second redemptions

(as above, section 66)

- There must be a special emphasis on the point of unity that is above division.

And this humility is actualized through walking in the ways of Aharon

(whose day of passing is in the fifth month, on the first of the month)

- as commanded

And the teaching of the Mishnah in Tractate Avot■⁴: "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creations and bringing them closer to Torah",

Through this, the point of unity that is above division is revealed.

And in more detail - according to the precise wording of the Mishnah "Be of the disciples of Aharon, etc.":

(a)

"Hevei" - a term of command,

That this is not merely a narrative regarding the conduct of the trait of piety,

as in several matters in Tractate Avos,

but rather a command and instruction

(And one could say,

that the term "hevei" also includes granting permission and ability)

to be among the disciples of Aharon,

(b)

"from his students

(of Aharon)

" specifically,

in the plural

(and not "his student")

- that his effort in fulfilling Aharon's conduct is together with the many,

through which there is added in this more from the aspect of the matter of "the jealousy of scribes increases wisdom"⁶⁶,

"increases" specifically,

That true increase is without limit,

That is,

Not only in the manner of "with all your might",

Your might⁶⁷,

Even though regarding his friend this is in measurement and limitation,

Rather, it is in a manner of without limit also regarding his friends

(the rest of Aharon's students)

,

And it is connected with the unlimited

(very)

the true.

And one must add and emphasize the connection and relevance of Ahavas Yisrael to the future Geulah - not

(only)

because the nullification of the exile is through the nullification of the cause of exile

(which comes through the opposite of Ahavas Yisrael"⁶)

,

for since we stand after the conclusion of our deeds and our service throughout the entire duration of the exile,

after the conclusion of all the 42 journeys in the "desert of the nations"⁶,

we are already "on the Jordan opposite Jericho"⁷

Sefer HaSichos — 5751

(the level of Mashiach 'discern and judge'⁷)

,

on the threshold of the Redemption,

surely the cause of the exile has already been rectified,

And therefore,

The emphasis on Ahavas Yisrael is — as a taste and even the beginning of the true and complete Geulah which is connected with the point of unity above division,

which is emphasized in the unity of Yisrael,

from the aspect of the Yechidah

(the fifth level)

which is in all Yisrael equally,

which is a spark from the soul of Moshiach",

the general Yechidah".

And based on this, we can add also in the interpretation of 'and brings them closer to Torah' — that the intention is the drawing near to the study of the Torah of the future redemption,

"A new Torah will go forth from Me."

And we must connect this with the statement of the Mishnah in tractate Avot in this chapter of Shabbat — 'Rabbi Shimon says: Be careful in the recitation of Shema and in prayer':

Rabbi Shimon of our Mishnah is Rabbi Shimon ben Natanel who was previously counted among the five disciples of Rabban Yohanan ben Zakkai,

And following this come their statements,

"They said three things, etc."⁷⁷,

And he is called here 'Rabbi Shimon' without qualification — to allude to his connection to Rashbi,

Since the acronym R"Sh generally refers to Rashb"i⁷,

meaning "his Torah is his craft"⁷,

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

like Rashb"i, master of the Zohar,

as we find that R"Sh ben Natanel "opened with the Account of the Chariot, etc."

And the reason that Rabbi Shimon emphasizes "Be as careful in the reading of Shema and in prayer,"

even though ostensibly he should have emphasized carefulness in Torah study in the manner of "his Torah is his craft"²—because,

the conduct of "his Torah is his craft" in a way that one does not interrupt for Shema and prayer is a special conduct that pertains only to exceptional individuals.

(also among those whose 'Torah is their occupation')

,

Therefore, R' Shimon must warn his students and all of Bnei Yisrael to be careful with Kriat Shema and prayer

(as explained at length elsewhere*■)

.

And we must explain the precision of the language: 'Be careful with Kriat Shema and prayer,'

Specifically 'zehier',

from the word meaning radiance and light,

Like the 'Zohar HaRaki'a'⁵ - that even though the essence of the radiance and light is accomplished through the study of Torah,

"Torah Ohr"⁵"

(And particularly when the study is in a manner of 'his Torah is his craft',

that his entire existence is 'Torah Ohr')

,

Nevertheless,

R' Shimon endeavors for the welfare of those who have not yet reached the level of 'his Torah is his craft',

that even by them there will be the matter of radiance and light through the Kriat Shema

Shabbos Parshas Matos-Masei,

2 Menachem-Av

9 and 7

and prayer

(and until ultimately they will also reach the Zohar and the light of his Torah which is his occupation)

- in the manner and similar to the content of the maamar "Be of the disciples of Aharon etc., love the creatures

(including also "creatures")

and brings them close to the Torah".

And it can be said,

that the lesson and empowerment for vigilance in Shema and prayer through Rebbe Shimon, whose Torah is his profession,

that is,

that Rebbe Shimon, whose Torah is his profession, "designates" the radiance and light

("brightness of the firmament")

of his Shema and prayer — draws down the level of unity that is above division,

through which a connection is made between the two modes of divine service of Torah

(drawing from above downward)

and <i>Krias Shema</i> and <i>Tefillah</i>

(an elevation from below to above)

.

And it should be added,

that in the study of Torah

(<i>Toraso Umanaso</i>)

there are the two manners of <i>hamshacha</i> and <i>haala'a</i> — as known from the saying of the holy Rav, R. Hillel of Paritch regarding the <i>Chassidus</i> of the Tzemach Tzedek

(and similarly with all our <i>Nesi'einu</i>, that the recitation of the <i>maamar</i> is in a manner of "the <i>Shechinah</i> speaks from his throat").

"as it was given at Sinai"¹,

not so the explanation and the give-and-take in the discourse, even by the author of the discourse himself after the delivery of the discourse,

meaning,

that in the Torah itself there are the two modalities of drawing down from above to below

(as it was given at Sinai)

and ascent from below to above

(explanation and give-and-take in human intellect)

,

In the manner and similar to the general distinction between Torah

(drawing down)

to Krias Shema and prayer

(elevation)

²".

The above is also related to another matter

that the time causes - regarding the making of "siyumim" during the Nine Days:

In addition to the general custom¹ of arranging completions during the Nine Days in order to increase joy in Torah

("The precepts of the Lord are upright, rejoicing the heart")"

,

"Joy at the completion of Torah"²,

And similarly at the completion of a tractate,

"When I see a Torah scholar who has completed his tractate, I make a festive day for the Sages"^,,,

Includes also the addition in charity"

("in judgment

(Torah⁵)

and in charity""⁶)

that “brings the redemption closer”⁷ - we must exert ourselves especially in this year in organizing the siyumim “with splendor and royal majesty”""^,,

to unite many of Israel in the joy of completing the Torah,

including also the young ones

(not only young in knowledge,

but also young in years)

who are not yet capable of understanding and comprehension,

In the manner and similar to the conclusion of Erev Pesach, that the custom of Israel is to bring even the small firstborn.

And to note,

That the conclusion of Erev Pesach is not merely an example,

But is also related to the conclusions of the Nine Days — because,

The conclusion of Erev Pesach

Sefer HaSichos — 5751

Is a preparation for the redemption of Pesach,

And the conclusions of the Nine Days are a preparation for the future redemption which is,

,

As in the days of your exodus from the land of Egypt

(I will show him wonders)

"׳"׳,

And with extra emphasis this year,

It shall be a year of 'I will show him wonders,'

When standing on the threshold of the Redemption.

And may it be His will that the speech and good resolutions in the above-mentioned should hasten and expedite and actually bring about the

(the strength and force of)

the third redemption and the third Holy Temple.

And simply - in addition to the fact that they have already completed all the details of the 42 journeys in the wilderness of the nations during the time of exile,

And they already stand "on the Jordan near Jericho",

"Across the Jordan, east of Jericho, toward the sunrise"²,

They cross the Jordan westward and enter the Land of Israel,

And in the Land of Israel itself they go westward - to Jerusalem, the holy city,

and to the third Holy Temple,

and even to the Holy of Holies

(in its western part of the Beis HaMikdash)

,

where the Ark and the Tablets are located.

And "Awake and sing, you who dwell in dust"׳■"׳,

and Moshe and Aharon

(the Baal HaHillula of Rosh Chodesh Menachem Av)

With them, etc.,

And all the righteous and the princes of Israel with them,

And his holy honor, my master, father, and teacher, the Rebbe, the prince of our generation, with them,

Together with the souls in bodies of all the Children of Israel of this generation,

"With our young and our old etc., with our sons and our daughters"⁵,

"And you shall be gathered one by one, O Children of Israel"",

And all of them together learn "a new Torah

(Shin)

"From Me it shall go out,"

"These are the words that Moshe spoke

("The first redeemer is the last redeemer"⁷׳)

to all of Yisroel,"

specifically "these,"

He points with his finger and says "these"׳,

in actuality and in a revealed manner,

and immediately, literally.

Shabbos Parshas Devarim,

Shabbos Chazon,

Tisha B'Av

(postponed)

,

10th of Av

(for Maariv)

and 11th of Av, etc.