English translation — משיחות ש״פ דברים, שבת חזון, תשעה באב (נדחה), יום א׳, עשירי באב (לפני תפלת ערבית*) ויום ב׳, י״א באב (לאחרי תפלת ערבית) ה׳תנש״א

These days - and in particular coming from Shabbos Tisha B'Av

(postponed)

- are especially auspicious days for the coming of Moshiach Tzidkeinu:

In addition to this that it is a fundamental in the faith of Israel

("I believe")

that 'I await him every day that he will come',

in its interpretation 'that he will come every day' - and in particular in this time in general,

As discussed recently many times,

That according to all the signs of the redemption, "Behold this

(Moshiach)

will come² immediately and at once

(And that Moshiach has not yet come is completely incomprehensible)

- is further emphasized in the days of the month of Av,

As it is stated in the Midrash²: "The lion ascended in the sign of the lion

(the fifth month)

And he destroyed Ariel

(the Holy Temple)

etc., so that a lion may come

(this is the Holy One, blessed be He)

in the constellation of Leo

(And I turned their mourning to joy)

And he will build Ariel".

Then in the month of Av will be the building of the Third Beis HaMikdash,

"The Sanctuary of Hashem, Your hands have established."

And furthermore: This is the intent and the condition,

That "Al Niznach" this was the destruction of the Beis HaMikdash in this month/

As it is also emphasized in the name of the month

(as it is called according to "minhag Yisroel"

(that)

It is Torah⁷)

- "Menachem Av" I,

Then before "Av"

(Before the name of the month in Torah)

One precedes "Menachem" - the consolation of the redemption,

And this means that in this month comes the consolation of the redemption

("Menachem"/ the consolation for all matters of Av,

by transforming the undesirable matters of the descent in the month of Av into the greatest ascent.)

("Menachem" • ')

- "that a lion will come in the sign of a lion and build Ariel"

(What "on condition" this was the descent/ etc.

In the month of Menachem-Av itself is even stronger on the day of Tisha B'Av,

both from the aspect of the generality of the day,

and both from the aspect of its occurrence this year on the day of Shabbos:

Chazal say\ that on the day of Tisha B'Av

(the day the Temple was destroyed)

"born of the King Moshiach".

And the matter repeats itself anew every² Tishah B'Av

Sefer HaSichos - 5751

Av¹³,

And since on a person's birthday,

,

"his fortune prevails",

That is,

So on Tishah B'Av, the mazal of Moshiach Tzidkeinu intensifies, and it is a day propitious for the true and complete redemption.

And this also affects practical halachah,

As it stands in the writings of the Arizal⁵,

that we recite the prayer of Nechem

("Verses of Consolation")

On the day of Tishah B'Av during Minchah - "For then, during the Minchah of Tishah B'Av, Mashiach, who is called Menachem, was born."

And we must say,

So when Tishah B'Av occurs on Shabbat

(as in this year's calendar/ and the fast

(and reciting Nahem)

is postponed to Sunday,

then only the undesirable matters are postponed - the matter of the fast and the laws of affliction and mourning etc.,

but the positive and desirable matters - that on this day the Redeemer of Israel was born - are not postponed,

even not weakened, G-d forbid, David Shabbat.

The first on this day,

And moreover: each year - in a more elevated manner.

And as is known, the explanation of the Arizal on “these days are remembered and performed”

(Remez in the book Tikkun Shovavim,

brought and etc. in the book Lev David of the Chida, chapter 29.

And see Mishnah Gittin, end of chapter 3.

And also see Machatzit HaShekel on Shulchan Aruch Orach Chaim, section 568, 0”)

.

And moreover: the good matters stand even more revealed and fortified on the Shabbos day.

And the reason for this - one could say: since all matters of the world - including even the most sublime matters in the order of evolution

(such as angels and even the Ten Sefirot etc.)

- were created "for the sake of Israel"

(and "for the sake of the Torah")

",

[and "the thought of Israel" preceded "the Torah""-

(the Torah was given for the sake of Jews,

as it is stated: to the children of Israel,

Speak to the children of Israel)

’—]

- It cannot be a reality in the world,

including a fixed time

(which depends on the course of the sun and the moon and the constellations—)

that was created for the sake of Israel,

and if it should disturb or weaken, G-d forbid, a flow and revelation of holiness among Jews,

including, and all the more so, such a fundamental matter among Jews as the birth and strengthening of the mazal of Moshiach

(on Tishah B'Av)

.

And etc. when it speaks about the day of Shabbat

(the occurrence of Tishah B'Av on Shabbat)

: Because once Jews are the "partner" of Shabbat

[both Shabbat and Jews are above and separate from worldly matters--

(the other days of the week,

each of which has a "partner")

/ And Shabbos is connected with this

Shabbos Parshas Devarim,

Shabbos Chazon,

Tisha B'Av

(postponed)

,

Tenth of Av

(before Maariv)

11 Av 723

Revelation of the Redemption

(as it is emphasized in the Song of the Day,

,

A Psalm, a Song for the Shabbat day,

A Psalm, a Song for the time to come,

for the day that is entirely Shabbat and rest for the life of the worlds"¹⁵,

and every Shabbat is a foretaste of this")

- Can one then not say,

that Shabbos should, heaven forbid, override the lofty matter among Jews of the birth of Moshiach Tzidkeinu on Tisha B'Av.

Rather, on the contrary: Shabbos overrides all undesirable matters from Jews

(fasting and affliction)

and matters that are the opposite of the Redemption,

and moreover reveals and strengthens with greater vigor and strength the matters of the Redemption on Tisha B'Av,

the matter of the birth of Moshiach on this day.

And in particular, since Shabbos...

(Tishah B'Av)

is Shabbos Chazon,

Chazon from the word vision: on this Shabbos "they show each and every Jew the future Holy Temple from afar"

(as known from the teaching on this⁸/ and particularly when they explain it with a parable of a garment and clothing

("A father who has a precious son and made him a precious garment etc.,"

even though the analog speaks about the Holy Temple)

,

which shows that the revelation of the Temple is drawn more openly in the aspect of garments²

(The near makif/ what is closer to the

man

(as the distant makif from the house)

*²,

Regarding the matter of the priestly garments

(in the Temple)

- it is understandable

(all the more so from the Shabbat/ that the revelation of the Redeemer of Israel on this day is with greater strength and greater power.

And it is emphasized also at the conclusion of the haftarah of Shabbat Chazon: "Zion shall be redeemed through justice and its captives through charity."

The aforementioned elevation of Shabbat Tisha B'Av is further emphasized in the matter of eating and drinking on this day,

when one has the mitzvah of Oneg Shabbat,

"to delight in the enjoyment of eating and drinking"²¹,

"Large fish.

.

Meat and wine"²²,

Until then, even regarding the third meal

(On Tisha B'Av that falls on Shabbat/ the concluding meal - the law is²² that "one eats meat and drinks wine at the concluding meal and sets his table even like Solomon's feast in his time of reign".

From this we see,

that on a fast day that falls on Shabbat, there is not only the negation of the affliction through the absence of eating and drinking,

but also and primarily - the joy and delight that is in eating fatty meat and drinking aged wine

[And it can be said,

that on a fast day that falls on Shabbat, one must add in this more than on other Shabbats of the year,

in order to negate the thought of the fast day²⁴]

.

And the explanation of this is - as spoken many times²² - that in its inner essence is a

Sefer HaSichos - 5751

A fast is a good thing - "a day of favor to G-d"³⁶.

And the inner intention of the fasts is - that their good essence should be revealed,

These days will become "to be a good day and days of joy and gladness"•",

As will be revealed in the true and complete redemption.

And the inner aspect of a fast is revealed when the fast occurs on the Sabbath - then only the aspect of the fast is postponed,

But not the matter of good

("a day of favor to Hashem")/ and on the contrary: since every Shabbos is a day of favor³⁷,

"you called it the cherished of days"³⁸,

and it is a mitzvah to extend it, etc.,

and it is a day connected with the redemption

(as above)

—the "time of favor" of the fast is therefore with greater strength and power,

and the fast is therefore like a "festival and a day of joy and gladness"•³⁶,

In a manner and likeness of how it will be in the days of Moshiach.

Until then, the postponement of the fast by Shabbat gives it the power to be completely pushed off.

(in the days of Moshiach)

,

As emphasized especially regarding Tisha B'Av that falls on Shabbat, "and they postpone it after Shabbat, and Rabbi said: Since it was postponed, let it be postponed."²⁰.

And it can be said,

That this stands more emphatically in the meal of Tisha B'Av that falls on Shabbat - because on Tisha B'Av there is the revelation of the birth of Moshiach

(as above)

,

And especially after midday,

at the time of Minchah prayer

(when "Moshiach is born")

,

And especially in the Seudah Mafsekes - the third meal of Shabbos,

because the third meal on every Shabbos is connected⁴ with the meal

of the future to come,

Feast of the Leviathan and the Wild Ox and drinking of the preserved wine⁴

(a physical feast⁴⁷)

,

and so too the third meal

(the concluding meal)

of Shabbat Tisha B'Av,

when "the Mashiach was born"⁴³.

And one should say furthermore,

That when Tishah B'Av falls on Shabbat and the fast is postponed to the tenth, one has a semblance of the virtue of the ninth and tenth of Tishrei

(Erev Yom Kippur and Yom Kippur)

- as the Sages say⁴⁴ "All who eat and drink on the ninth, Scripture considers it as if they fasted on the ninth and tenth."

And to preface the connection of Tishah B'Av with Yom Kippur:

The⁴⁵ fast days - all of which are from the words of the Prophets and from the Rabbis - have a connection,

They are a semblance and are drawn from the fast of Yom Kippur which is from the Torah.

As is known, that all rabbinic commandments are "similar to Torah law"⁴⁶,

until they are "going out and being drawn from the commandments of the Torah"

(examples of them)

⁴⁷.

Shabbos Parshas Devarim,

Shabbos Chazon,

Part 2

(postponed)

,

10th of Av

(before Maariv)

and 11th Av 725

Among the four fasts themselves, Tisha B'Av is the most similar to Yom Kippur -"There is no difference between Tisha B'Av and Yom Kippur except..."•*,

"Tisha B'Av, its night is like its day for all matters, and its twilight is forbidden like Yom Kippur"י*.

And especially according to the words of our Sages•⁵,

Then the holiday of Tu B'Av is compared - which always comes as a rectification for the things that occurred on Tisha B'Av

("the day on which the generation of the desert perished"⁵,

When the decree of the Mitei Midbar ended, which was on Tishah B'Av)

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

And in the inner dimension of the matters**: the greatness of the elevation of Tishah B'Av,

the time of the birth of Moshiach

(which in the time of exile is in concealment)

is revealed openly* on the fifteenth of Av,

when the moon stands in its fullness⁵⁵,

the ascent and perfection in the moon is achieved

(Sefiras HaMalchus / Bechinas Dovid Malka Meshicha

(As we say in Kiddush Levanah / go over the greatness of the descent and concealment that this has on Tishah B'Av

(In the time of exile / which is "on condition that a lion comes in the sign of the lion and builds Ariel".)

And a semblance of this revelation one has on Shabbos Tishah B'Av - when only the inner good stands revealed

(The birth of Moshiach)

On Tishah B'Av.

And

(Air)

Therefore, "There were no better days for Israel than the fifteenth of Av" - because of the great elevation of the fifteenth of Av,

"for then there shines a foretaste of the future revelation that has no interruption"

connected with the building of the Holy Temple³².

And therefore the greatness of the holiday of the fifteenth of Av is compared to Yom Kippur - because in the "once a year"•⁵ of Yom Kippur - connected with the revelation of the yechidah"⁵

(Moshiach,

the aspect of the general yechidah"*)

- also becomes the elevation of the malkhut in the innermost aspect of Atik,

"which is also a foretaste of the future"*

(connected air with the Holy Temple")

.

And to add,

that the conclusion of the "Seven of Consolation"

(which comes after Tisha B'Av)

is on Rosh Hashanah"

("after Tisha B'Av until Rosh Hashanah"**/ and the completeness of Rosh Hashanah is

Sefer HaSichos - 5751

- on Yom Kippur⁵*

(Rosh Hashanah in the inner chambers⁴*)

.

And Yom Kippur is "the day of His wedding, this is the giving of the Torah"

(the second Tablets)

⁷* - the conclusion of the last forty days of Moses on the mountain,

which began on Rosh Chodesh Elul,

after the forty intermediate days from the 17th of Tammuz until Rosh Chodesh Elul

(including Tishah B'Av and Tu B'Av)

•⁴.

And according to what was discussed above,

Then on Shabbos Tishah B'Av, the inner good and the greatness of the elevation of Tishah B'Av is revealed

(similar to 'these days will be turned into joy and gladness and good festivals' in the true and complete redemption)

-it follows,

that Tishah B'Av itself contains within it the revelation of Yom Kippur

(only during the time of exile it is in concealment in the years when Tishah B'Av occurs on weekdays)

.

Based on the aforementioned connection between Tisha B'Av and Yom Kippur - it can be said,

That what is stated regarding Yom Kippur that "whoever eats and drinks on the ninth, Scripture accounts it to him as if he fasted on the ninth and tenth",

is similar and analogous to the situation this year when Tisha B'Av falls on Shabbat,

where then there is the "one who eats and drinks on the ninth"

(on the ninth of Av)

due to the mitzvah of Oneg Shabbat

[And on the contrary,

with an addition

(as noted above)

And it can be said regarding the fulfillment of the mitzvah on the ninth of Tishrei that it must be "according to the measure of two days, eve of Yom Kippur and Yom Kippur"⁴! That through

this is "the verse ascribes to him" - the verse

(Torah)

itself raises up within him

(in the eater)

Without an aliyah

(The verse considers him/ and without an aliyah "as if he fasted on the ninth and tenth",

He has the advantage

(through eating and drinking on the ninth)

From "fasted" - resembling the World to Come which "has⁷⁰ no eating nor drinking"■⁷ - "ninth and tenth",

Two days.

Furthermore: Since "I await him every day that he will come",

Including the phrase "that he will come every day",

on this very day

(Shabbat Tishah B'Av 5751/ and if the fast will be completely postponed,

and Tishah B'Av will be a great holiday - it is understandable that the "the verse elevates him"

(the elevation)

which comes through "one who eats and drinks on the ninth"

(from our deeds and service on this Tishah B'Av)

does not consist of "fasting

(the ninth and tenth)

",

because the people will then have eating and drinking also on the Tenth of Av⁷¹,

and the eating and drinking will have in itself a very great advantage,

and especially that this will simply be for the traitors also with the dedication of the third Holy Temple,

that will descend below immediately and at once actually,

in the manner of - and even more - like the advantage and merit of the eating and drinking on Yom Kippur

(Tenth of Tishrei)

at the dedication of the First Temple⁷⁴.

[And all the more so with a kal vachomer,

And why in the days of Moshiach the fast of Tisha B'Av will be completely nullified

(But not so the postponement of the fast on Yom Kippur at the dedication of the First Temple was only a temporary directive)

]

.

Shabbos Parshas Devarim,

Shabbos Tezon,

Tisha B'Av

(niddah)

,

10 Av

(before Maariv)

and 11 Av 727

and to add,

then, in the fixed calendar of this year

(when there is the one who eats and drinks on the ninth)

Is the tenth of Av on the first day of the week - which is analogous to the first day, the first day

(from Maaseh Bereishis)

- and [the concept of] 'Hashem was alone in His world'⁷⁵; and if Mashiach comes immediately and truly,

then tomorrow,

the first day, the tenth of Av,

will shine with the ultimate revelation of His unity - like the revelation of 'once a year' of the tenth of Tishrei

(the yechidah which is connected with the Yachid above⁷⁵)

- 'And Hashem shall be King over all the earth; on that day Hashem shall be One and His name One'⁷⁷.

And it can be said that this also corresponds to what the tenth day of the month is connected with "the tenth shall be holy"⁷,

Kodesh is a separate word.

And it should be added,

that in the fixing of this year,

when Tisha B'Av occurs on Shabbat,

and also the beginning of the "Bein HaMetzarim"

(the Seventeenth of Tammuz)

occurs on Shabbat

(and the fast is postponed)

- it turns out that the beginning and the end of the "Three Weeks of Affliction" is not with a matter of affliction, G-d forbid,

but on the contrary - with a Shabbat day,

"desire of days",

and it is a mitzvah to delight it etc. And since "I await him every day that he will come," tomorrow also will not be a fast

(and even if Mashiach delays, G-d forbid,

this is a fast outside of the "Three Weeks of Affliction" which have already ended with Shabbat)

.

And it can be said,

Then this reveals openly also the inner content of the "three calamities" - as this corresponds to the three

mochin⁴⁸

[Only in the time of exile do the three mochin stand in concealment and withdrawal]

,

As this will be revealed in perfection in the true and complete redemption,

When there will be the conquest of all ten lands - in addition to the seven lands,

Corresponding to the refinement of the seven attributes,

Also the three lands of Keni, Kenizi, and Kadmoni,

Corresponding to the three intellects.

And on the contrary: Since the revelation of the three intellects emerges after the concealment,

It is with greater prominence and greater strength,

Like the superiority of light from the darkness.

And this should be connected with the weekly Torah portions of the "three weeks" - Pinchas,

Matot-Masei,

Devarim⁴⁹-: The common denominator of these three portions is,

That they speak about the division of the land: In Parshat Pinchas - "To these the land shall be divided as an inheritance... but by lot the land shall be divided"⁴; In Parshat Matot - the request of the sons of Gad and Reuben "Let this land be given to your servants as a possession."

.

Across the Jordan eastward"⁵"

And in Parshat Masei - "This is the land that shall fall to you

Sefer HaSichos - 5751

as an inheritance etc. which you will possess it by lot etc.”⁷ And in Parshat Devarim - at the beginning of the portion,

"Turn and journey to the mountain of the Amorite and to all its neighbors etc., the land of the Canaanite and the Lebanon, up to the great river, the Euphrates River,"

"See, I have placed the land before you; come and possess the land which the L-rd swore to your forefathers, etc."

And at the end of the portion,

"the conquest of the land of Sichon and Og and its giving to the children of Gad and the children of Reuven."

And more specifically - these three portions speak about the division of the entire land,

not only on the western side of the Jordan,

but also on the eastern side of the Jordan

(the inheritance of the children of Gad and the children of Reuven)

,

That this was the beginning of the conquest and division of the land of the three nations: Kini, Kenizi, and Kadmoni,

"Edom and Moab and Amoni."

.

(ש)

They are destined to be an inheritance for the future״״י.

And one could say,

That in this sign is hinted the three Mochin that come together with the seven Midot

(conquest of the seven lands across the Jordan westward)

In the three Shabbasos of the "Three Weeks"

(when we read the three parshiyos in this year)

which lead into the "Sheva d'Nechamasa" that follow.

And in the service of man, it means the service of "make here Eretz Yisrael" - conquest and division of one's portion in the world,

and making it into "Eretz Yisrael",

a dwelling place for Him, blessed be He, in the lower realms⁵²,

and in ultimate perfection - in thought, speech, and action,

but preparation for the future land

Israel that will spread to all lands⁵³,

as mentioned above⁵⁴-⁵⁵.

And one could say,

Then the humility of the revelation of Moshiach on Tisha B'Av

(Mincha)

,

And as it is connected with the service in Eretz Yisrael - it is even more emphasized in the portion that we read in the Mincha prayer of the Shabbos of Tisha B'Av

(Shabbos Chazon)

,

Parshas Va'eschanan:

According to the principle that the Torah is eternal⁵⁶ and Torah is from the term 'instruction'⁵⁷,

All matters in the Torah are eternal forever and ever,

And give eternal instructions to Jews in every time and every place - the question arises: What is the eternal instruction from "Va'eschanan (I implored) to Hashem",

Moshe's prayer to the Almighty that he should enter the land of Israel,

A prayer and request that was not fulfilled at that time,

And consequently, this is seemingly in the category of "Mai d'hava hava".

Is the explanation of this: It is understood and simple that Moshe's prayer remains always in force and will certainly be fulfilled,

All the more so from the prayer of every tzadik,

[And all the more so from the fact that "a tzadik decrees and the Holy One, blessed be He, fulfills"⁵⁸]

,

All the more so the prayer of Moshe Rabbeinu

(Since even the work of his hands is eternal,

all the more so his prayer to G-d)

,

And in particular, that Moshe had prayed upon this 515

(as the numerical value of "Va'eschanan")

prayers'"".

And in many places.

Shabbos Parshas Devarim,

Shabbos Tezin,

Talmud Bavli

(postponed)

,

Av began

(for whom? Evening prayer)

and 11 Av 729

If they had been worthy, Moshe's prayer would have been fulfilled,

and he would have brought the Jews into Eretz Yisrael,

and built the Beis HaMikdash,

And then it would have been an eternal house,

In the eternal redemption - the complete redemption,

As explained in the books'"'.

Due to various reasons, Moshe's prayer was not then fulfilled in actuality in this physical world

(Because of the decree that was then that Moshe must remain with the people of his generation in the desert,

as follows)

,

But since a prayer of Moshe

(and after 515 prayers)

will surely be fulfilled only later - in the true and complete redemption through our righteous Mashiach,

that "the first redeemer

(Moshe)

is the final redeemer"*"¹,

and he leads all Jews into the Land of Israel,

in a redemption after which there is no exile■"׳,

and in the building of the third Beis HaMikdash,

Eternal House⁴.

It follows from this,

that Moshe's prayer endures forever and is effective,

only not at that time,

but after the time - when the eternal redemption comes,

and Moshe - the first redeemer is the final redeemer - brings all Jews into Eretz Yisrael.

Based on this, one will also understand the eternal lesson for all generations:

Moses began his prayer saying⁵"You have begun to show Your servant -

opened to stand and pray,"""',

Then "Even though a decree was decreed

[that Moses should not enter the Land of Israel]

,

he said to him,

From you I learned that you said to me, "Now leave Me alone," and would I have held onto you? Rather, to open an opening, it was dependent on me to pray for them,

so too I thought to do now,

"You, there is no one to oppose you if you forgive me and annul your decree."

And the reason,

since then the talk is about entering the Land of Israel and bringing the complete redemption for all Jews — even though he knew about the decree,

Moshe did all that was dependent on him: to pray,

and again to pray, and once more to pray,

until — praying 515 prayers.

[Or a prayer that goes through all the 15 times the 500 levels of the order of Hishtalshelus,

between firmament and firmament of the seven firmaments and between firmament and land⁷"]

- possibly he will bring about that the Above should nullify the decree and allow him to bring Jews into Eretz Yisrael.

Furthermore: Even after the Above told him "Don't add to speak to Me further about this matter" - it is a great doubt whether Moshe, so to speak, also obeyed this,

because there is the rule that "Everything that the homeowner tells you to do, do, except for 'leave'",

so even when the true homeowner

(the Above)

tells Moshe "leave",

"Do not continue to speak to Me further about this matter" - it is reasonable to say,

that Moshe had been ready to give up his life and continued

Sefer HaSichos - 5751

to be begging and praying that he should enter Eretz Yisroel

[and together with this, simply,

that it should, G-d forbid, not harm another Jew,

Yehoshua bin Nun,

whom the Almighty had already designated earlier to bring the Jews into Eretz Yisroel]

:

And even if Moshe could effect through his prayer that he should enter Eretz Yisrael

(And certainly he could effect this,

all the more so from the prayer of every righteous person as above)

- But being a true shepherd of Israel,

is a true Rebbe,

a true teacher of Torah to Israel - does not leave the exile, leaving his students there

(as is the law,

So "A student who was exiled etc. - his teacher is exiled with him."

,

But the completion of his redemption consists of the fact that together with him are redeemed all his students*""

All the more so from the opposite extreme,

so "The teacher who was exiled - his yeshivah is exiled with him."

.

And accordingly it is understood,

that Moshe's prayer to enter the Land of Israel included within itself,

So also the Jews of his generation

(the generation of knowledge/ the generation of the desert,

should enter with him into Eretz Yisrael in the complete Redemption.

From this we also have a lesson for generations - regarding the extension of Moshe in every generation,

until Moshe in our generation,

His Holiness, our master, father, and Rebbe, the Nasi of our generation,

And similarly regarding the aspect of Moshe that exists in every Jew - that regardless of the prayers and requests that were until now,

one must again and

Again to pray and ask from the Almighty, "until when"³.

.

.

And it is a certain thing that the prayer and request is fulfilled,

and immediately and instantly literally - and in the manner of "a gift of grace"

("Vaetchanan",

"Ein chanun bechol makom ela leshon matanat chinam"⁴)

,

Not burning for the service - the true and complete redemption comes through our righteous Mashiach,

"The first redeemer is the last redeemer,"

And all Jews go to Eretz Yisrael,

In the eternal redemption,

And the eternal third Beis HaMikdash, which is standing ready and built above, comes down.

The matter is even stronger, finding itself now in a triple house,

A Beis HaKnesses,

Bais HaMidrash and a house of good deeds and acts of kindness,

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

Moses of our generation - what it is is strength and preparation for the Third Beis HaMikdash,

what is also a threefold house: "My house shall be a house of prayer,"

Bais Torah

(place of the Sanhedrin near the Chamber of Hewn Stone⁷)

,

and a house of acts of kindness

(which is drawn forth through)

the offering of the sacrifices"".

And in this very tripled house is found

Shabbat Parshat Devarim,

Shabbat Chazon,

Tisha B'Av

(postponed)

,

10 Av

(for Maariv)

and 11 Av 731

One now in a farbrengen together with several tens of Israel,

"In a multitude of people is the glory of a king,"

And if added to this that every Jew is a Baal Habayis over all existence,

and especially over his own existence and his own service of "When a man offers - from you a sacrifice to Hashem"¹²,

Specifically "from you"¹²,

And David also offered up all the matters of the world

(D.Z.Ch.M.)

²² which are included in him²⁵

(and in a sacrifice¹²⁴)

- this is with greater emphasis and greater strength when it comes through many tens of thousands of Israel,

who stand in unity,

that the love and unity among Jews nullifies the cause of the exile¹²⁵,

and consequently - the effect is nullified

(Exile)

,

And the Redemption comes immediately and at once.

And in particular, since in addition this is the time of zechus — Shabbos Tisha B'Av at the time of Minchah prayer,

when there is a new strengthening from

(birth of and)

the mazal of Moshiach Tzidkeinu,

and in addition — in this year 5751,

Roshei Teivos: 'It was, it will be a year of wonders I will show them,'

until the wonders of the true and complete redemption

(about which it says, 'As in the days of your exodus from the land of Egypt, I will show him wonders'¹²⁶)

.

From all this it is understood — that the present time and this place are the most auspicious time and place for the coming of Moshiach Tzidkeinu.

And simply, that a Jew believes with complete faith,

that Moshiach Tzidkeinu,

"a king from the House of David who engages in Torah and fulfills the commandments etc."⁷²,

And all is "Moshiach certainly"

(Through that which 'He did and succeeded and built the Temple in its place and gathered the dispersed of Israel')

״²׳ - He now actually comes into the synagogue,

He will come and redeem us and lead us upright to our land,

He leads all Jews as the collective of Israel in the Holy Land,

in Jerusalem, the holy city,

to the holy mountain,

to the third Holy Temple,

And as mentioned - immediately, right now,

at this very moment, on Shabbos Tisha B'Av 5751,

so that the tenth of Menachem Av - the tenth will be holy - becomes already holy,

turned into a Yom Tov, for joy and happiness.

And certainly the eleventh of Menachem Av,

and it is connected with "eleven days from Chorev"

(in our parshah²)

,

the aspect of the eleventh of the giving of the Torah at Mount Sinai

(Chorev)

,

the revelation of the aspect of Kesser

(until the innermost aspect of the Kesser)

"¹⁵,

how the Torah is in its source, above and above,

above the ten Sefiros,

And together with this, it becomes drawn from this into all ten sefirot

(so that there is a "mahlad" from "eleven days")

,

And in the service of man - the concept of the blessing of the Torah

("Who gave us His Torah,"

the Torah of the Holy One, blessed be He,

"hidden treasure"⁵,

which is like "the Torah and the Holy One, blessed be He, are entirely one"⁵²)

,

That comes and is then drawn into the specific matters of Torah that a Jew learns

(with his

Sefer HaSichos - 5751

ten faculties of the soul)

.

And so there is this revelation on the eleventh day of every month"■׳,

And certainly in the month of Menachem Av - which is connected with the Redemption

(ibid.)

,

And with the revelation of "A new Torah shall go forth from Me" - the completeness of the revelation of "eleven days from Horeb",

In the aspect of eleven in the new Torah of "Me",

His very Essence,

And in the manner of "Teitzei" — a drawing down into all levels below that.

And the general principle is that we have the redemption in the days after this,

Day Two — double of "And it was evening and it was morning",

Tuesday, wherein it was doubled 'ki tov'⁷⁸,

double for wisdom?*

(For Torah is called Tushiya?•? / and when doubling is connected with redemption⁷⁹"■׳,

and Wednesday

(the partner of Sunday)

and Thursday

(the partner of Monday)

and Friday

(his spouse of Tuesday)

,

And especially this Friday - the fifteenth of Av,

when the moon stands in its fullness for the entire month of Av,

And Israel are compared and counted to the moon,

And they are destined to be renewed like it⁴.

Although then "I believe" then "Behold this

(Moshiach)

B'Av, on this very day

(as above)

- The Torah commanded a Jew,

that he must constantly perform his service properly and in completeness according to his current situation,

including - making the appropriate preparations,

and a great preparation"■׳,

for the matters of holiness that he needs to do tomorrow and the day after and later.

And as is customary at these farbrengens and the like,

to adopt good resolutions to increase in all matters of Torah and mitzvos,

and in the dissemination of Torah and Judaism and in spreading the wellsprings outward,

and it is customary to preface and add

(before the acceptance of the resolutions)

- "If Mashiach will, G-d forbid, be delayed,"

because "I await him" that he will come on this very day

(as above)

,

Therefore one warns that the good resolutions

(for traitors with the service during the time of exile)

is "if Moshiach, Heaven forbid, delays himself,"

and truly,

is also after the coming of Moshiach,

will remain and there will be a continuation of the Torah and service

(and good resolutions)

In the time of exile,

as known, the explanation⁴² of the Sages' statement, "Happy is the one who comes here with his Torah study in hand,"

So the preparation and vessel for the revelations and the service in Gan Eden and likewise in the Redemption⁴⁴,

is through 'his Torah study in hand' in this time,

which is mostly connected with the time and place of exile,

and through this, 'one takes' the Torah in Gan Eden and in the future

(although Gan Eden and especially the Redemption are the opposite of exile)

.

And so too regarding the entirety of the service in this time,

Then 'the ultimate perfection of the days of Mashiach and the resurrection of the dead etc. depends on our actions and service throughout the time of exile'⁴⁵,

Until then 'redemption' is brought about specifically through the service of revealing the Alef of the Alufo shel Olam in 'exile'.

(Exile/ Redemption⁸⁴".)

Parshas Devarim,

Shabbos Chazon,

Tishah B'Av

(postponed)

,

17 Av

(before Maariv)

and letter 733

And regarding action - good resolutions in connection with these days:

In accordance with the conclusion of the Haftarah of Shabbos Chazon, "Zion shall be redeemed with justice and its captives with charity"⁸⁵ - that 'justice' refers to Torah‣¹ and 'charity' refers to all the commandments which are included in the commandment of charity*⁴¹ - one should increase in these days in Torah study and fulfillment of the commandments,

And especially - the commandment of charity,

beginning on this Shabbos day

(In the permitted manner, and etc. on Motzaei Shabbat and on Sunday⁸⁸ and on Motzaei Sunday,

And in the days following this.

And in the "judgment"

(Torah)

Itself - is a continuation of what was discussed in the previous farbrengens,

It is here the place to arouse anew,

That if Mashiach will, G-d forbid, delay,

One should see to continue,

and with renewed vitality and strengthening

("Every day they should be new in your eyes"¹⁵)

,

to make "conclusions" on tractates of the Talmud

("Mishpat")

in the "Nine Days",

including - on this holy Shabbat day

(and connecting the conclusion on Shabbat with a meal/ and afterwards - also on Motzaei Shabbat and on Sunday, the tenth of Av

(In the permitted manner/ etc. on Motzei Shabbos,

And since the days after this - until the fifteenth of Av - are a continuation of Tisha B'Av - so if Moshiach will

G-d forbid be delayed in the coming days - then they propose,

that one should continue making "Siyumim" also in the days after this,

until the fifteenth of Av,

including.

And connect the "Siyum"

(in "Mishpat")

Or with a charity donation.

And in the appropriate place - also connect the 'Siyum' - 'Yoma Tava Lerabbanan'¹⁵ - with a meal and farbrengen.

And this should be publicized wherever possible,

Both in the places where it was already fulfilled in the days before this - one should see that it continues,

and with an addition of vitality and strengthening,

And certainly in the places where this has not yet been reached - there one should achieve and bring about that there too they make 'Siyumim',

and add in 'Mishpat' and in 'Tzedakah' in general.

In connection with the fifteenth of Av - this coming Friday - it is worthwhile that in every place a large farbrengen be held with great joy,

gathering Jews,

men, women, and children,

and speak words of Torah,

and how good - to make a "siyum" on a tractate,

and give a donation to charity,

and accept good resolutions to increase in all matters of Torah and mitzvos and in all good matters.

And since the fifteenth of Av falls this year on Friday

(If a question may arise regarding making a farbrengen)

,

One should make the farbrengen on the night of Thursday,

and a great farbrengen with great joy,

this will remove all questions.

And with emphasis - a farbrengen from joy and good heart,

in accordance with that which "There were no better days for Israel than the fifteenth of Av",

Sichah 26.

Sefer HaSichos - Hayom Yom

with a very great joy,

for example like the joy of a wedding,

which is connected with the joy and the great holiday of Tu B'Av

("in which⁵²* the daughters of Jerusalem

(and according to some versions¹: daughters of Israel)

go out etc. and dance in the vineyards etc.")

.

And especially according to the custom of Israel at that time in these days

(after Tisha B'Av)

,

one increases in matchmaking and weddings in Israel

(and especially when it comes after the break in the "three weeks")

.

And to add,

So the determination of the fifteenth of Av in this year on the sixth day hints at the conclusion of the work of Jews

(You are called man⁹³י,

who was created on the sixth day, corresponding)

the sixth millennium¹⁵⁵,

eve and preparation for the "day that is entirely Shabbat and rest for eternal life",

even in the manner of "gift of grace"

(a revelation beyond measure)

,

In the manner that it is opened by "Va'eschanan el Hashem".

And particularly standing in the sixth millennium itself,

after the "midnight" of the millennium,

after the year 5500⁵,

and after the various deadlines that have already passed,

in the year 5608 and the year 5666⁵,

until — the proclamation of the Nasi of our generation, "Immediately to teshuvah, immediately to redemption."

(In the years 5701-5703)

"⁵',

what

In these years, everything was added more in the revelation of the inner dimension of the Torah.

And over the course of the years, more and more was added to this,

until — the spreading of the wellsprings outward to all ends of the earth,

even in the most remote corner of the world,

and not only that the results of the spreading of the wellsprings outward have reached there,

But also the wellsprings of Pnimiyus HaTorah themselves.

And may it be His will,

That even before the fifteenth of Av,

And even before the days preceding it,

Until immediately and straightaway - the Redemption should already come,

And then we will celebrate the greatest joy,

A joy that is beyond all measure and limitation - the joy over that the true and complete Redemption has come through Moshiach Tzidkeinu,

And upon this we will bring a thanksgiving offering for leaving the general "prison" of exile

(all the more so from that which an individual is obligated [to bring] a thanksgiving offering for that which he - an individual - leaves his private prison)

,

"Let them give thanks to Hashem for His kindness and His wonders to the children of man"•*'

(as one says before Mincha on the sixth day,

on the eve of Shabbat)

,

the thanksgiving for all four matters that are all connected with exile - as explained in the discourses of redemption of the Rebbe, my father-in-law, the Admor [of blessed memory] י*■

[And one could say that with this began the "immediately to redemption"]

.

And one continues the joy in the days after this,

until one celebrates the great holiday of the fifteenth - and before that the great holiday of the tenth of Av which will turn into joy etc. and the days after this - with great joy

Parshas Devarim,

Shabbos Chazon,

Tishah B'Av

(postponed)

,

10th of Av

(before Maariv)

and 11 Av 735

which is above all measurement and limitation,

in accordance with the instruction of our Sages, "There were no better days for Israel than the fifteenth of Av,"

greater than the joy of "Mo'adim LeSimcha" on the three pilgrimage festivals

(even though one then offers the festival peace offerings from the Torah/ and greater even than the joy of "Ad delo yada" of Purim⁹⁸ and the joy of Simchat Torah in past years.

And in this way, we will immediately continue to celebrate all the farbrengens and joyous occasions,

And on the contrary — with a joy beyond measure and limitation

(Because specifically "Then — our mouth will be filled with laughter" also includes the completeness in the joy of marriage — as it is written: "Soon, may Hashem be heard in the cities of Judah and in the streets of Jerusalem, the voice of joy and the voice of happiness, the voice of the groom and the voice of the bride, etc.,"

Until the greatest joy — of the marriage of the Congregation of Israel and the Holy One, blessed be He,

in the true and complete redemption"■".

And as said, immediately and directly and actually,

on this very day.

And because,

As discussed many times,

that we have already completed all matters,

and the Beis HaMikdash is standing and ready above,

and so with regard to all matters — it is already "everything is ready for the feast,"

we have all matters finished as in a closed box and we have given the box and its key to every Jew,

the only thing we are waiting for is — that a Jew should give another cry,

with another request and demand and another reminder: "Ad Mosai"?!.

.

.

And through this he causes that our righteous Mashiach enters now into this shul,

and takes with him all Jews here within Klal Yisroel to our holy land,

Yerushalayim, the holy city,

to the holy mountain,

to the third Beis HaMikdash,

and moreover on this Shabbos Chazon - one merits that "our eyes shall see⁷■" Your return to Zion with mercy",

and furthermore, and this is the main point - immediately and truly at once.

Sefer HaSichos - 5751