English translation — משיחות ש״פ ואתחנן, שבת נחמו, ט״ז מנוזם־אב ה׳תנש״א

It is known that also the Haftaros of the "Seven of Consolation"

(that "we read Haftaros of consolation from Yeshayahu from after Tishah B'Av until Rosh HaShanah")

that are "according to the time and according to the event"

(and not like the Haftaros of the other Shabbosim of the year which are "from the topics of the parshiyos similar to similar")

/ they have a connection and relevance to "the subject of the parshiyos",

since also the events of the times of the year

("according to the time and the event")

related to the weekly Torah portion/ as the words of the Shlah⁵ that "the festivals of all the year.

.

In all of them there is connection to those portions that occur in them because all is from the hand of G-d the path".

And in our case,

that Shabbat Nachamu,

named after the beginning of the haftarah "Comfort, comfort my people"/ the beginning and head

(which includes all details of the matters of)

The 'Seven of Consolation' - the remainder of Parshat Va'etchanan

("Comfort" to "Va'etchanan")

which is always read on the Shabbat after Tisha B'Av.

And the point of the explanation - that 'Comfort, comfort My people' / 'double comfort' / 'for the First Temple and for the Second Temple',

is the consolation of the building of the Third Beis HaMikdash in the third redemption,

an eternal Temple and eternal redemption

(after which there is no exile) / and this matter also relates to 'Va'etchanan',

Moshe's prayer to enter the land,

As is known, if Israel had merited to enter the Land and build the Holy Temple through Moses,

it would have been immediately an eternal redemption and an eternal Holy Temple.

But,

In the parshah of Va’eschanan, it is also emphasized

(and primarily)

that Moses’ request to enter the Land was not fulfilled,

as explicitly stated in the verse: "And Hashem was angry with me for your sakes, and He did not listen to me."

And until 'And the L‑rd said to me etc.: Do not continue to speak to Me anymore about this matter. Ascend to the top of the summit etc., for you shall not cross this Jordan. And command Joshua etc., and he shall inherit...'

Shabbos Parshas Va'eschanan,

Shabbos Nachamu,

16 Menachem Av

them the land etc.''⁵,

i.e.,

that in Parshas Va'eschanan it is emphasized that in practice, the entry into the land was

(not through Moshe,

But)

by Yehoshua,

after which there was destruction and exile

(as it says in the continuation of the parshah, "When you beget children etc." — the reading of Tishah B'Av)

.

And how does this align with the content of the Haftarah regarding the nullification and negation of the destruction and exile through the double consolation of the eternal redemption and the eternal Beis HaMikdash?

And even though at first glance one might say that in Parshas Va'eschanan the need and necessity for the double consolation of the true and complete redemption is emphasized

(because

(The destruction and the exile,

since)

that the entry into the land was not through Moshe/ it is reasonable to say that also the consolation in double itself

(not only the need and necessity for it)

belongs to the content of Parshat Va'etchanan,

as follows.

And it will be understood with the introduction of the explanation in the content of the first haftarah of "Shiva d'Nechemata",

"Comfort, comfort My people"-"double comfort":

The connection of the haftorah to the matters of redemption is

(In addition to the general aspect of "comfort",

"Comfort")

also from the aspect of the doubled matter

("double comfort")

- as is known, "double" pertains and indicates the matter of redemption,

as stated in the Midrash: "Five letters are doubled, and all of them are expressions of redemption,"

The letter Khaf sofit (Chof) with which our forefather Abraham was redeemed from Ur Kasdim,

As it is said,² 'Go forth from your land,'

The letter Mem sofit, etc.,

The letter Nun sofit, etc.,

The letter Peh sofit with which our forefathers were redeemed from Egypt,

As it is said, 'I have surely remembered,'

The letter Tzadi sofit with which the Holy One, blessed be He, will in the future redeem Israel at the end of the fourth kingdom, as it is said,²⁵ 'A man whose name is the branch, and beneath him he will sprout.'²⁵

And one could say,

that the connection of "double" to redemption is also hinted in the wording of the verse²⁵ "double for Tushiyah" - "Tushiyah" also from the word salvation

(redemption)

.

And in explaining the matter

(in simple terms²²)

- it can be said:

"Double" - many times,

including

(in addition to twice as much)

also an increase,

or even a great increase,

and to the ultimate increase in a manner of without limit²,

as we find in the words of our Sages, may their memory be blessed, that they learn from the double language in the verse, "even a hundred times"²,

that the intention in this

(is not to limit the obligation to a hundred times and not more,

but rather)

also to a greater multiplicity and up to the ultimate multiplicity included in the perfection of 'one hundred'

(as our Sages said: 'A person is obligated to recite one hundred blessings each day',

in which are included all the blessings and illuminations and flows

Sefer HaSichos - Hisva'aduyos

and the supreme influences״■)

- for the governance of all matters is in the number ten

(the complete number״■)

as each one of them is comprised of ten

(ten times ten / the number one hundred,

and consequently this also includes the inclusion of ten in each of the one hundred

(ten times one hundred)

,

the number one thousand,

and likewise the inclusion of ten in each of the thousand

(ten times one thousand)

,

the number of myriad,

and includes also "myriad"

(from the word)

multitude,

and until the ultimate of multitude that 'cannot be counted due to abundance'¹⁰.

And based on this, one must explain the connection and relation of double to redemption - for,

the matter of unlimited double,

belongs to the true and complete redemption,

so that then will be revealed in the world the G‑dly light* without limit

(and in the language of Kabbalah and Chassidus: the revelation of the Ein Sof light)

,

and therefore all matters will be in true perfection,

beginning with the true perfection of the Redemption and the Beis HaMikdash,

eternal Redemption and an eternal Beis HaMikdash,

limited vessel

(unlike the First Temple and the Second Temple

(In the first and second redemption

that were for a limited time,

818 years)

.

And it can be said,

that the boundlessness in the true and complete redemption is emphasized in the double phrase "Be comforted, be comforted" more than in the "five letters

(shin)

־ were doubled, and all are language of redemption":

In the double "Lech Lecha" — the two words are equal in their letters

(lamed and kaf peshuta)

,

but they are different in their interpretation and content

(due to the difference in their vowels)

- "Lech'

(lamed with segol and kaf with shva)

Its meaning is the core,

and the letter ^fey,

(lamed with shva and kaf with kamatz)

Its meaning is "for your pleasure

and for your good" י-י

(one can say that it includes also the pleasure and benefit of his redemption from Ur Kasdim)

.

In the doubling of "pakod pakadeti" - the meaning and content of the two words are the same.

(term of inspection)

,

But there is a difference in their letters

(and in their vowel points)

- "pakad" is the root of the word,

and "pakadeti" is the action

(in the past tense,

and similarly "

(He remembered)

He will remember",

in future tense")

.

And similarly regarding the double of 'Tzemach etc. Yitzmach' - that 'Tzemach' is the root,

and 'Yitzmach' is the action.

However, regarding the double of 'Nachamu Nachamu' - there is no difference in the letters and vowel points of the doubled words,

that both are exactly identical.

And in explaining the advantage of doubling two utterly identical words

("Comfort, Comfort")

regarding the doubling of two words that differ from each other

(in their interpretation,

like "Go, go,"

or even in their letters, like "I have surely remembered")

-it may be said:

the doubling of affection with a change from the first time

(like 'I have surely remembered')

- indicates that there are different aspects in the matter,

or that there is another detail and specific matter not included the first time,

and therefore there is a need for addition or clarification through the change in the double wording relative to the first time.

That is to say,

In addition to strengthening the generality of the matter through the double wording,

it is emphasized through the change in the double wording that within the generality of the matter there are different aspects that are distinct from each other.

This is not the case when the repetition of the word is exactly the same.

(as in 'Comfort, comfort')

- there is no difference in the manner of the matter,

and not the addition of a detail or specific matter that was not included the first time,

but rather the matter of repetition itself.

And an explanation of the difference between them regarding the matter

Parsha Vaetchanan,

Shabbat Nachamu,

16 Menachem-Av

without limit

(double)

that in the redemption - from the incident of “I have surely visited” is emphasized

(also)

that there are different modes in the redemption

(and in general - the difference between the first redemption and the First Temple and the second redemption and the Second Temple)

,

and there is in this what is not in that,

And consequently, this is not truly unlimited,

Not so the double phrase 'Be comforted, be comforted' emphasizes the unlimited [nature] in the matter of the redemption,

without limit

(double)

to its truth¹¹.

[And it is sweetened further according to the words of the Midrash¹² 'They all go'

(the Patriarchs and the prophets whom the Holy One, blessed be He, sent to comfort the Congregation of Israel)

before the Holy One, blessed be He, and say: Master of the Universe, she does not accept consolation from us,

As it is said■ Afflicted, storm-tossed, not comforted,

Hashem said to him: 'I and you will go and comfort her,'

Comfort, comfort My people,

Comfort Me, comfort Me, with Me,

(ayin with chirik

(instead of patach / that its meaning is 'with me')

,

It is not fitting to go except I Myself.””⁴ - that we should say,

And this is also hinted at in the double expression "Be comforted, be comforted",

Because the duplication indicates the infinity in the comfort,

Since the comfort is through G‑d Himself,

Truly without limit¹⁴]

.

And a more detailed explanation of the matter — that the infinity in the double expression "Be comforted, be comforted" does not, G‑d forbid, negate the particular virtues in the modes of redemption,

But rather these particular virtues are from the aspect of the infinity in the redemption:

From the interpretations of "double consolation"

("Be comforted, be comforted")

- that the double consolation is "for the First Temple and for the Second Temple"

(as above, perek 41)

.

And we need to understand⁴²: since the consolation is

(not only words of appeasement and the like,

but)

Through this, that the Beis HaMikdash is rebuilt anew,

What is the practical difference that this consolation

(through the building of the Beis HaMikdash)

is for the two destructions of the Beis HaMikdash?

And the explanation in this - that the First Temple and Second Temple are two modes-levels in the Beis HaMikdash,

and there is in this what there is not in that:

The advantage of the First Temple - in the revelation of G-dliness

(from the upper aspect)

,

that there was in it a revelation of G‑dliness in a more elevated level than in the Second Temple,

since in the Second Temple five things were missing⁴⁴,

and in particular the [place of] the Ark,

"the resting place of the Divine Presence"⁴⁴.

And the advantage of the Second Temple — in its permanence in the world

(from the lower aspect/ that it was greater than the First Temple in its sons and years⁴⁵,

greatness in place

(building)

And in the time

(years/ boundaries of the world.

Sefer HaSichos - 5751

And this is the explanation of "Comfort, comfort",

"Double comfort",

"On the First Temple and on the Second Temple" - that the Third Beis HaMikdash will also be a triple temple,

that there will be in it the advantages of the First Temple and of the Second Temple in the ultimate perfection,

And revelation of G‑dliness in the highest level,

And permanence in the world in an eternal manner,

And the connection of both together

(third)

.

And since the two modes of consolation for the First Temple and for the Second Temple are hinted at in the repetition of 'Nachamu, nachamu'

(since the two words are exactly equal)

which is the matter of infinite in its truth

(as above sec. 4)

— it must be said,

that also the twofold comfort “for the First Temple and for the Second Temple”

(different forms in the Beis HaMikdash)

is in a manner of truly limitless,

that is,

the essence of the Third Beis HaMikdash is limitless,

and due to the absence of limitation, it contains dominion over all possible forms⁴⁶,

From the upper side and from the lower side and from both sides together,

And each one of them in a manner of without limit.

Based on this, we can also explain the connection and relevance of "Comfort, comfort"

(Comfort doubled)

to Parshat Va'etchanan:

Among the main themes of Parshat Va'etchanan — the repetition of the Ten Commandments,

Even though they were said in Parshat Yitro,

Were repeated and doubled in Parshas Va'eschanan⁴⁷ all the details of the matters of the Ten Commandments

(which include the entire Torah⁴)

-

identical repetition

(in general²²)

.

And the explanation of the matter^*:

From the differences between the Ten Commandments in Parshas Yisro and the Ten Commandments in Parshas Va'eschanan - in the manner and similar to the difference between the First Tablets

(that Bnei Yisrael were on the level of tzadikim)

And the second Tablets•⁸

(that Bnei Yisrael were on the level of baalei teshuvah/ for the Aseres HaDibros in our parshah come following

(and part of)

the words of admonition of Moshe to Bnei Yisrael,

the essence of teshuvah will be understood,

which is connected with the second Tablets.

And in a slightly different style: the Aseres HaDibros in Parshas Yisro are primarily from the Upper side,

And the binding of Isaac in Parshas Vaeschanan, their main aspect is from the lower side⁵².

But,

since in Parshas Vaeschanan it is not mentioned

Shabbos Parshas Vaeschanan,

Shabbos Nachamu,

16 Menachem Av

and 74

The general matter of the breaking of the tablets and the second tablets

(except in Parshas Eikev after this■⁵,

even though from the order of things it is more fitting that the details of the breaking of the tablets would follow the general story of the giving of the Torah at Mount Sinai until the giving of the tablets in Parshas Va’eschanan)

,

it can be said,

that the repetition of the Ten Commandments in Parshas Va’eschanan primarily emphasizes the unlimitedness of the Torah⁵⁴.

And this is the connection of Parshas Va’eschanan to the repetition of the true and complete redemption

(the content of "Be comforted, be comforted",

"double comfort")

- Since the limitless aspect of the Torah in its truth and completeness will be revealed in the future in a "new Torah⁵■⁵

(ש)

"From Me shall go forth"⁵.

That is,

That the will of the Holy One, blessed be He, is that there be a Divine revelation that brings about fear and nullification.

And in the portion of Va'etchanan, it is mainly emphasized

(The purpose and goal of the Divine revelation in

R,

Absorption □the reality of the lower -.

You have been shown to know that Hashem is the Elokim, etc. From the heavens He let you hear His voice, etc., and on the earth He showed you His great fire, and you heard His words, etc."

(our portion, chap. 4,

35-36/,

Face to face Hashem spoke with you"

(5,

,

And at the conclusion of the cloud,

.

"These words the L-rd spoke to all your assembly at the mountain from within the fire, the cloud, and the thick darkness, a nation"

(ibid.,

19>,

"And when you heard the voice from the midst of the darkness and the mountain blazing with fire, you approached me, etc., and you said, 'Behold, the L-rd our G-d has shown us His glory, etc.' And now, why should we die? etc. For who of all flesh has heard the voice of the living G-d, etc. Draw near and hear, etc.,"

Then.

"And the L-rd heard the voice of your words when you spoke to me, and the L-rd said to me, 'I have heard, etc. They have spoken well all that they have spoken.'"

(Ibid.,

ch. 25)

.

And more particularly - that in the future to come will be the two advantages of the first tablets

(from the side of the upper and the second tablets

(from the side of the lower)

,

and both of them together

[And it can be said that it is also hinted in the precise language of "

(a new Torah)

From Me it shall go out" - specifically "From Me,"

from the Holy One, blessed be He, Himself,

And "

(From Me)

it shall go out" specifically,

that "it shall go out" from heaven⁵⁷

("From Me")

And it comes down to earth in the understanding and comprehension of human intellect]

,

Rather,

that there is no division of different modes in the Torah,

but rather,

that from the aspect of the absence of limitation, there is completeness in all possible modes

(as above sec. 5)

.

And it can be said,

that in such a manner there will also be the “wondrous unity”

(that “the intellect grasps the concept and encompasses it in its intellect, etc., and also the intellect is clothed in the concept”⁵)

In the study of “a new Torah from Me shall go forth” — that there will not be the division of two modes,

from above to below

(“my tongue will answer Your word”⁵,

that man responds after the utterance of the Holy One, blessed be He)

and from below to above

("Whoever reads and reviews, the Holy One, blessed be He, reads and reviews correspondingly,"

that the Holy One, blessed be He, reads and reviews after the person's study)

,

but rather in a manner of without limit,

And from the aspect of the absence of limitation, there is also perfection in all possible ways.

And in a similar manner, it is to be explained regarding Moses' request to enter the land at the beginning of Parshat Va'etchanan:

One of the reasons that Moses' request to enter the land was not fulfilled,

as it is written, "And Hashem said to me, etc., you shall not cross this Jordan, and command Yehoshua, etc., for he, etc., will cause them to inherit the land, etc.,"

even though the entry into the land through Moses

(had it been)

it

Sefer HaSichos — 5751

in a more elevated manner than the entry into the land

(which actually took place)

by Yehoshua

(an eternal redemption that is after exile)

- because there is also an advantage in entering the land by Yehoshua.

And the explanation of this - that the conquest and division of the land by Yehoshua is from the aspect of his movement!'",

as emphasized in the manner of the conquest and division over a period of time,

seven years of conquest and seven years of division",

and also afterwards

(and even after Yehoshua's death)

There remained parts of the Land of Israel that had not yet been conquered,

As it is written at the beginning of the Book of Judges: "And it came to pass after the death of Joshua that the children of Israel asked of the Lord, saying: Who shall go up for us against the Canaanite first to fight against them? And the Lord said: Judah shall go up... And Judah said to Simeon his brother: Come up with me into my lot, and let us fight against the Canaanite; and I likewise will go with you into your lot." — since the refinement of the lower world is through prolonged work requiring much time, etc.⁴.

And moreover, the main point — that even after the completion of the conquest and division of the land the first time,

Israel was exiled from the Land of Israel,

And not only the Babylonian exile for seventy years,

but also the subsequent exiles until the final exile which has lasted nearly two thousand years.

.

.

that the intention in this is to refine the sparks that are in exile

(as our Rabbis of blessed memory said: "The Holy One, blessed be He, did not exile Israel among the nations except so that converts might be added to them",

which refers to

the holy sparks that the Jewish people refine in exile**/ and in the well-known expression, to turn the Diaspora into the Land of Israel",

And after and through "our deeds and service throughout the duration of the exile"" in the lower refinement,

we enter the Land in the true and complete redemption,

and then the entry into the Land will be at the ultimate perfection in the two aspects

(of Moses and Joshua)

Also together - and an eternal redemption after which there is no exile,

and also from the lower side.

And from this it is understood that in Parshat Va'etchanan the advantage of entering the Land in ultimate perfection is emphasized

(which was not through Moses so that it would also have the advantage that came through Joshua)

- in a manner of without limit

("Be comforted, be comforted",

"double comfort"")

,

Parshas Vaeschanan,

Shabbos Nachamu,

16 Menachem Av

As mentioned,

that due to the absence of limitation, there is dominion in all manners and in all matters,

and simply — that the entrance into the land, the conquest and inheritance of the land, is immediately and at once⁷

(completeness in time/ and regarding the entire land as a whole

(completeness in place/ not only the land of the seven nations,

but also the land of the Kenite, the Kenizzite, and the Kadmonite,

the land of ten nations,

And in a manner that 'all its inhabitants upon it' ⁷

(wholeness in the soul)

⁷⁷,

that all of Bnei Yisrael”

(including also all of Bnei Yisrael of all generations before the Flood⁷⁴)

dwell in all of the land of Israel,

in a constant and eternal manner, forever and ever.

*

In the aforementioned, that on Shabbat Nachamu there is emphasized the limitless

(double)

that in the true and complete redemption,

an additional special elevation is added in the determination of this year - that it is Shabbat Nachamu.

comes after the great preparation of Erev Shabbat

("One who toiled⁷⁵

on Friday will eat on Shabbos""⁷)

which falls on the fifteenth of Av.

And first, explanation of the relevance of the fifteenth of Av

(especially when it falls on Friday)

to the true and complete Redemption:

The fifteenth day of the month - on which "the moon is at its fullest"⁷⁷,

which alludes to the completeness of Bnei Yisroel, who "count by the moon" and "are similar to the moon""⁷,

“And in the future they will be renewed like her”⁴²,

in the true and complete redemption through David, King Moshiach

(which is connected to the moon,

the sefirah of Malchus)

.

The fifteenth of the month of Menachem-Av

("Menachem" before "Av")

— the completeness of the month which is named after Moshiach,

"That Menachem is his name,"

and his birth

("His mazal prevails"⁴³)

in this month

(on the ninth of Av⁷,

And when the moon is full on the fifteenth of Av, they know with certainty that my Mashiach has already been born.")

,

a month whose mazal is Leo,

that 'the lion will come etc. and build Ariel'⁴.

Specifically with great preparation

(see Beitzah 2,

b and in the commentary⁴⁶.

and in many places)

.

Sefer HaSichos - 5751

and especially when it falls on the sixth day - the day of the creation of Adam HaRishon⁵,

that was created on the sixth day "so that he should enter

(he will find everything prepared)

to the feast immediately" - which alludes to the sixth millennium in which everything is prepared for the feast⁷" of Leviathan and the Wild Ox" on "a day that is entirely Shabbat and rest for life everlasting".

And one could say,

that in these matters

(the fifteenth of the month,

the fifteenth of Av, its establishment on the sixth day)

the infinite is emphasized

(double)

In which—the true and complete redemption that is expressed in it—the true perfection of all matters together:

Regarding the matter of "the moon stands in its perfection"

(Fifteenth of the month)

— that the perfection of the moon is through its receiving the light of the sun in perfection,

And up to the ultimate perfection of the union of the two levels of the sun and the moon in the future,

as it is written, "And the light of the moon will be like the light of the sun, etc."

Regarding the matter of the fifteenth of Menachem Av — that the birth of Moshiach is specifically in the moment immediately after the destruction,

As it is stated in the Midrash: 'When his cow went wild once, the Beis HaMikdash was destroyed,'

And when his cow went wild the second time, the Savior and Redeemer of Israel was born,

And not only that, but even after he became great,

including and especially spiritual greatness,

"from his shoulder and upward, higher than all the people"

(according to all the details of the laws of a king,

and certainly regarding King Moshiach,

king and teacher")

,

the destruction and the-

Shabbos Parshas Vaeschanan,

Shabbos Nachamu,

16th of Menachem Av,

the duration of exile,

And until the longest duration - that the intent in this is that there will be the completeness of the redemption from the upper aspect and from the lower aspect,

And from both of them together.

And regarding the concept that everything is prepared for the feast—that the completeness of the feast of "a day that is entirely Shabbat"

(through the preparation on the sixth day)

In all the details of the matters, it is from the aspect of the boundlessness,

as emphasized also in the repetition of "good" on the sixth day.

And it should be added,

that the concept of boundlessness is also emphasized in the service of man from the fifteenth of Av—that

from here onward, that one adds and adds,

,

From the fifteenth of Av onward, he who adds nights to days to engage in Torah study will add life to his life:

Since,

All of Israel are presumed to be kosher••*,

And they fulfill the mitzvah of Torah study by setting fixed times for Torah,

As the law given to each and every one in the laws of Torah study"*•*,

It is understood,

That the essence and completeness of the matter of addition in Torah study is in a manner that is above measure and limitation,

And in the language of the verse in the weekly portion²•* -,

with all your might",

,

very much sent,

which is connected with,

very much"

(without limit)

the true"*,

And this is the preparation for an addition to the Torah in its truth and completeness in a manner of truly without limit —,

A new Torah from Me shall go forth

(as above, sec. 6)

.

And through this is made the completeness of,

"He will add life to his life" in a manner beyond measure and limit — eternal life.

And an extra emphasis on the aforementioned — on Shabbat Nachamu, the day after the fifteenth of Av of the year 5751:

It was said numerous times in the recent period that according to all signs we are in,

a year in which the King Moshiach will be revealed"••׳

(in addition to the calculation of Erev Shabbos after midday that begins in the year 5751²•*)

- as hinted in the initials

(which spread throughout all of Israel)

,

"It will be a year of wonders I will show him",

and especially that during the year they saw in actuality

(And they saw more)

numerous events that are,

wonders"

and furthermore,

that each one of them is in a manner of,

a wonder" also in relation to the "wonder" before it,

wonder upon wonder that arouses new astonishment••*.

- including also the,

A wonder that is taking place specifically in these days: the gathering of Anash and the Shluchim (may they live) in the country of Russia,

who have gathered from various places

(also from other countries of the world)

in the town of Lubavitch,

including also to prostrate themselves at the holy gravesite of our Nesi'im, where their honor rests,

and also at the holy grave of my master, my father, my teacher, of blessed memory

(whose day of passing,

the twentieth of Av,

From your friend from this holy Shabbos/ And in addition to this,

They gather in the capital city of the entire country,

Sefer HaSichos - 5751

to Moscow• in order to consult and converse together

("Each one helps his fellow"""׳,

from within love and unity,

"as one man with one heart""")

And to make good decisions to add with greater force and greater strength in spreading Torah and Judaism and spreading the wellsprings outward throughout the entire country and the entire world,

And may it be His will that the gathering be with great and extraordinary success,

And in a manner of double and multiplied increase,

"he who adds will be added [to]",

And up to an increase beyond measure and limitation - that this event is a matter of "wonders",

That the country which fought against the activities of His Holiness, my master, father-in-law, the Rebbe, leader of our generation,

(And similarly regarding the activities of the Baal HaHilula of the twentieth of Av)

in spreading the Torah and the wellsprings outward,

hosts and honors his students and emissaries and those who walk in his ways and paths in spreading the Torah and the wellsprings outward-

These "wonders"

(which have already been seen in practice)

arouse and emphasize that immediately and at once they see the greatest wonder - the true and complete redemption, about which it is said: "As in the days of your exodus from the land of Egypt, I will show him wonders,"

"Wonders" also in comparison to the Exodus from Egypt.

And especially that in the year of "I will show him wonders" itself, we are approaching the end of the year - we are already after the tenth month

(from the month of Tishrei,

the beginning and head of the year)

,

In the eleventh month,

that is connected to "eleven days

from Chorev",

in a level above measurement and limitation of ten,

of the order of Hishtalshelus"'.

And also according to the count of months from the month of Nissan - that if they had been worthy, the redemption would have come in the month of Nissan,

in which they were redeemed and in which they will be redeemed in the future"',

and at least in the month of Iyar,

ר״ת אברהם יצחק יעקב ורחל⁵"

(ד׳ רגלי המרכבה•")

"She who weeps over her sons refuses to be comforted, until the Holy One, blessed be He, promises her that 'the children shall return to their border'⁵²,"

And in any case, in the month of Tammuz,

the month of redemption - we are already in the fifth month,

in the aspect of "the fifth [year] of Pharaoh",

"that all the lights were broken and revealed from Him"

the month of Menachem-Av whose zodiac is Leo

(as above, sec. 8)

And in this month itself - on Shabbos Nachamu,

when the 'double consolation' begins"

("double for-

Parshas Va'eschanan,

Shabbos Nachamu,

16 Menachem Av

Tishrei"'¹¹)

The seven [Haftarot] of Consolation,

And in the second half of the month,

in which begins the preparation⁵⁴ for the following month,

the month of Elul,

the last month of the year 'I will show him wonders' -

surely, certainly, there must be the true and complete redemption,

"As in the days of your exodus from the land of Egypt, I will show him wonders,"

in actual deed,

And she will flee immediately,

In the midst of Shabbat Nachamu, which is the day after the 15th of Av,

in which the unlimited nature of the true and complete redemption is emphasized.

*

And in regard to action:

Since we are on the threshold of the true and complete redemption, in which all matters will be in an unlimited manner — there must be a "taste"

(on Erev Shabbat,

"that it is good to taste from every dish and dish"⁵⁵)

from the boundless

of the Redemption,

through the increase in matters of Torah and mitzvot in a manner that is above measurement and limitation.

And more specifically - an increase in the study of Torah

("He adds nights to days to engage in Torah")

,

both the revealed part of Torah and the inner dimension of Torah,

including the study of Ein Yaakov,

the Aggadah in the Torah,

that "most secrets of the Torah are concealed in it,"

and more and primarily,

the study of the inner dimension of the Torah,

as stated by the AriZal

(whose yahrzeit is on the fifth of Menachem Av)

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

And especially after it was explained in Chassidus in a way that is relevant to the understanding and comprehension of every single Jew,

And a special emphasis on increasing the study of Torah in matters of the Redemption - both in the revealed part of the Torah,

And in particular in the Rambam's work²⁷ which also includes the laws relevant to the time of the Redemption,

such as the Laws of the Chosen House

(which they studied just now during the Three Weeks)

and also the Laws of Kings and their Wars and the Messianic King"⁵⁷,

And they are in the inner dimension of the Torah,

that in addition to the fact that the study of the inner dimension of the Torah in general hastens the Redemption,

“In this composition of yours

(the Torah of Rashbi)

.

.

they will go out through it from exile with mercy”⁵⁸,

There is a special elevation in studying the parts of the inner dimension of Torah that explain matters of the Redemption.

And how good - that this study should be in a manner

Sefer HaSichos - 5751

the ten

(public)

who sit

(in settlement and permanence)

and engage

(in a manner of "occupation")

in Torah""'-¹,

as the instruction of "a matter of Mishnah" that is learned in Pirkei Avot of this Shabbat - the third chapter,

that also alludes to the third redemption and the third Beis HaMikdash,

through which the consolation is doubly compounded over the first Temple and the second Temple.

And we may add a lesson and instruction relating to the matter of redemption also from the beginning of the chapter of Pirkei Avos: "Look at three things":

"Three things"

(simple)

one may say,

that also alludes to the third redemption and the third Beis HaMikdash,

A triple redemption and a triple Beis HaMikdash,

which includes the two levels of the first and second redemption / first and second Beis HaMikdash,

and both of them together.

And "look upon three things" — specifically "look,"

which indicates contemplation and meditation with extra depth⁶⁰" regarding the matter of the third redemption and the third Beis HaMikdash

("three things")

,

with patience*, anticipation and special yearning,

"I await him every day that he will come"■•,

that he will come every day,

on this very day,

And all the more so when standing on the threshold of the Redemption,

that the contemplation of the three things is with greater vigor and greater strength.

And one could say,

that the contemplation of the matters of the third Redemption and the third Holy Temple

("three things")

effects completeness in all matters of service included in 'three things' - the three lines of Torah, service (Avodah), and acts of kindness (Gemilus Chasadim),

that their fulfillment is through the three garments of thought, speech, and action - that the service is not in a manner of division,

but in a manner of without limit,

And from the aspect of the absence of limitation, there is completeness in all the lines"■¹.

And one should add in this also in connection to what was stated above regarding the increase in Torah study from the fifteenth of Av and onward:

'Three things' - alludes

(also)

On the Torah,

"Uri'an Telita'i",

including and especially - the “Torah Chadasha”

(ש)

"from Me goes forth” in the third redemption,

that the preparation for this is through increasing in Torah study in an unlimited manner from the fifteenth of Av onward

(as above, sec. 69)

.

And accordingly, we must explain the teaching of the Mishnah "Look at three things" which is learned on the Shabbat following the fifteenth of Av - for even though on the fifteenth of Av each person decided

(and began to actually fulfill)

to increase in Torah study,

nevertheless,

on the following Shabbat, one must examine

("look")

again his resolutions and add even more to them,

in a double manner."

and until they are in a manner that is appropriate and proper for preparation

(similar and example)

to the boundless worlds

Parshas Va'eschanan,

Shabbos Nachamu,

16 Menachem-Av

the Torah "new from Me shall go forth",

the completeness of "Orian Telisai" in the third Redemption.

And may it be His will that from looking

(study and contemplation)

at matters of the third redemption and the third Beis HaMikdash

("Look at three things"/ we will merit immediately and truly to see the third redemption and the third Beis HaMikdash in actuality,

and immediately and truly.

And simply – on Shabbos Parshas Va'eschanan,

Shabbos Nachamu,

before beginning the reading

(during the Minchah prayer)

In the subsequent parshah,

"V'haya eikev tishma'un",

which particularly relates to this period,

as is known that "eikev" refers

(also)

to the end of days,

the footsteps of Mashiach,

that then surely "you will listen [and]… and keep [and]… and do…" all matters of Torah and mitzvos in thought, speech and action

("three things")

-

the request of Moses is fulfilled

("the first redeemer is the final redeemer"*’')

"Let me pass over, please, and see the good land… this good mountain

(this is Jerusalem)

and the Lebanon"

(this is the Holy Temple)

"■¹,

Moshe Rabbeinu,

and all of his generation,

and all of Bnei Yisrael of all generations,

together with Bnei Yisrael of our generation,

"with our young and our old, etc. with our sons and our daughters""¹⁴,

And a prince was appointed at our head,

They come and enter our holy land,

to Jerusalem, the holy city,

to the holy mountain and to the Third Holy Temple,

And there they celebrate the joy of the redemption¹⁴¹ with great and additional joy, even in comparison to the Joy of the Water-Drawing Celebration, about which they said⁴, "One who has not seen the Joy of the Water-Drawing Celebration has never seen joy in his days."

And in the language of our Sages, at the conclusion and seal of Tractate Ta'anis

(in continuation of the passage: "There were no better days for Israel than the Fifteenth of Av")

"In the future, the Holy One, blessed be He, will make a dance for the righteous, and He will sit among them."

.

And each one points with his finger,

as it is stated¹⁴⁴: 'And it shall be said on that day: Behold, this is our God; we waited for Him and He will save us; this is the L-rd; we waited for Him, we will rejoice and be glad in His salvation.'.

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