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

From the special matters of this Shabbos day - on which we complete 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 we proclaim

(in a loud voice and with joy)

'Chazak, chazak, v'nitchazek' ,

which indicates the strength

(intensity)

of the Jewish people in all matters of Torah,

and that the strength itself is threefold

('Chazak, chazak, v'nitchazek')

•■,

which contains the superiority and perfection of the

(thrice is a chazaka)

chazaka' -.

And we need to understand the connection and relation of the completion of the fourth book of the Torah to the content of the time - that we always complete the fourth book on the Shabbats of the three weeks of Bein HaMetzarim,

and in several

Two

(as in this year)

on Shabbat

(the first)

of the Nine Days — for ostensibly,

the time of the Three Weeks and especially the Nine Days

(destruction and exile)

is associated with a state of "weakness" in holiness,

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

Ostensibly, it can be said that it is precisely because: since this time is associated with a state of "weakness",

the need and necessity for strengthening with "Be strong, be strong, and we will be strengthened" is emphasized more.

But,

it seems more appropriate 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 emphasized in the name of the Shabbat day

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

which is called "Shabbat Chazak",

that is,

that

(the content of)

this Shabbat

(during the Three Weeks,

and in this year also during the Nine Days)

is the engraved

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

of "our deeds and our service" in fulfilling Torah and mitzvot

(content of the four books)

.

And it will be understood with a prior explanation of the context and connection of "Be strong, be strong, and we will be strengthened" to the content of the parshah with which the book concludes — Parshat Matot-Masei,

in which is included

(in particular)

the "strong" of "Matot",

the "strong" of "Masei",

and the "strong" in the connection of "Matot-Masei" together:

The matter of strength

(and might)

,

"strong",

and in particular

Suz

Sefer HaSichos - 5751

three times strong

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

— applies

(ostensibly)

to "Matot",

for,

"mateh" indicates strength and might that cannot be changed,

similar to the literal "staff" which is strong and hard,

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

as the verse says, "Staffs of strength, to the tribes of rulers".

In contrast, "Masei",

whose meaning is walking and traveling

("And they journeyed... going and traveling")

from place to place,

that does not stand still,

but goes and travels to another place

(and even to a true going and traveling that is in a manner of being completely uprooted from its previous place to a place that is incomparably superior)

— this is the opposite

(ostensibly)

of the matter of strength and might

("strong")

in an unchangeable manner.

And from the fact that the declaration of "Be strong, be strong, and we will be strengthened" is always

(even when Matot-Masei are combined)

specifically at the end of Parshat Masei,

it implies,

that the content of "Be strong, be strong, and we will be strengthened" belongs primarily to Parshat Masei

(except that in some years they also add Parshat Matot)

.

And one can explain this as follows:

"Chazakah" (presumption) that is in the number three

("After three times it is established as a chazakah")

,

and especially a triple chazakah

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

— emphasizes the strength and might even where there is opposition,

as is known¹² that the number one indicates a state that initially has only good and holiness,

the number two indicates

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

and the number three

indicates the strength and might of holiness even in a state of opposition.

And in the strength and might that are in the number three

(in a state of opposition)

there are two ways:

(a)

from the side of the upper,

that is,

strength and might of drawing down the light of holiness

(drawing down from above to below)

in every place,

even in a place where there is opposition,

due to the great quality of the light that is unlimited,

(b)

from the side of the lower,

that the work of elevating the lower

(elevation from below to above)

is in a manner of strength and might,

to nullify the opposition,

and furthermore,

to transform it into holiness.

And these two ways are hinted at in the "strong" of Parshat Matot-Masei:

The "strong" of Parshat Matot is the strength and might from the side of the upper — "And Moses spoke to the heads of the tribes... this is the thing that the Lord commanded" — the strength and might of the continuation of God's command even where there is opposition:

And the "strong" of Parshat Masei is the strength and might from the side of the lower — "These are the journeys of the children of Israel who went out of the land of Egypt..." — the strength and might in the work of the Jewish people 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 the status and condition of the lower

(due to the opposition) they are always in a motion of walking and traveling from Egypt

(the constraints and boundaries of the lower)

to the Land of Israel

(the expanse of holiness)

⁵.

And accordingly, one must explain the connection of "strong" specifically to "Masei" — because the strength and might where there is opposition is emphasized more clearly

Shabbat Parshat Matot-Masei,

2 Menachem Av

Vav 7

the lower

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

,

that not only the strength and might

(the unlimited)

of the light of holiness is drawn and shines in every place without regard for the existence of the opposition,

but moreover,

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

and even to transform it into holiness.

And the true perfection of "strong" is in the connection of Matot-Masei together:

The strength of “Mattot” - it has the quality of holy light that is above limitation,

But,

Since this strength is from the aspect of the Supernal,

And it is not related to the existence of the lower,

the opponent

(And on the contrary - it is not taken into account)

.

The strength of “Masei” - it has the quality of nullification

(And even to the transformation of)

the opponent,

But,

since it is from the aspect of the lower that does not have the unlimited power of the Supernal,

it is in measure and limitation,

and change and cessation apply to it.

Therefore,

the true perfection of “Chazak” is in the union of Mattot-Masei together - that there are both qualities: the strength and power of drawing down the light that is above limitation,

and the strength and power in nullifying

(and transforming)

the opponent through the elevation of the lower.

And both together - that the nullification of the opponent

(through the elevation of the lower)

is in a constant and eternal manner.

And we may add,

that the union of Mattot-Masei is specifically on the fourth

(which is called the fourth, the conclusion of Parshat Mattot and the beginning of Parshat Masei)

,

and through this the perfection of “Chazak” in Parshat Mattot-Masei is achieved

(when they are connected)

at the conclusion of the fourth book of the Torah:

Although the number three indicates strength

("Chazakah")

and power even in a state of opposition

(as above

,

nevertheless,

since it follows one and two,

the connection to them is also felt in it.

That is,

even though it connects the one

(the Supernal,

whose concept is drawing down from above to below)

with the two

(the lower,

whose concept is elevation from below to above)

,

nevertheless,

the connection of the two lines is felt in it

(Supernal and lower,

drawing down and elevation)

.

Therefore,

the true perfection of strength and power

(from the aspect of the Supernal and from the aspect of the lower together)

is in the “fourth” - a distinct level that does not follow one and two,

in which the perfection of settlement is emphasized,

like a chair of four legs which is more settled than a chair of three legs,

which indicates strength and power

(nullification of the opponent)

in a constant and eternal manner

(without limit)

.

And it may be said,

that this matter is further emphasized in the connection of the fourth to the fifth⁷ - for on the Shabbat of Parshat Mattot-Masei

(the conclusion of the fourth book of the Torah)

they begin reading

(in Mincha)

the fifth book of the Torah,

and there is an additional aspect 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 Mattot-Masei on the Shabbat of Rosh Chodesh Menachem-Av at the end of the month of Tammuz)

,

the fifth month - as known that “fifth” is the most elevated level above measure and limitation and above the order of development,

"the fifth for Pharaoh,"

from which all lights are revealed and diffused,

and specifically with this power the union of the two lines of drawing down and elevation is made

(the content of the union of Mattot-Masei,

and the “Chazakah” associated with the number three through

Sefer HaSichos - 5751

the union of one and two)

in the ultimate perfection².

Based on this, we can explain the connection and relevance of “Chazak, chazak, v’nitchazek” on the fourth book that concludes on Shabbat Parshat Mattot-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 intent and purpose of the destruction and exile

(the content of the Three Weeks)

,

is,

in order to come to the quality and perfection of the building of the future Holy Temple and the future redemption²¹,

a quality and perfection emphasized in the concept of “Chazakah” - the third Holy Temple and the third redemption.

And the explanation of this:

The quality of the future Holy Temple,

"The Sanctuary of G-d, established by Your hands"²²

("with two hands.

.

When G-d will reign forever and ever,

in the future,

that all sovereignty is His" - was already said in the Song of the Sea,

regarding the building of the Holy Temple that they needed to build upon entering the land immediately,

as our Sages said²² "Had Israel merited, as soon as their feet left the sea they would have entered the land",

and then the entry into the land

(through Moses)

would have been in a manner of eternal redemption with no exile after it²⁵,

and the building of an eternal Holy Temple

(with no destruction after it)

.

And it may be said,

that since all matters of Torah are true and eternal,

including also the matters brought as a mere supposition²,

as in our case,

"Had they merited, etc.",

there is also now

(after the destruction and exile)

the concept of eternal redemption and eternal Holy Temple in a manner of strength and power,

except,

that their strength and power is only from the aspect of the Supernal,

and therefore in the world of the lower

(there can be and there is a state of destruction and exile.

On the other hand,

the strength and power of the redemption and building of the Holy Temple from the aspect of the lower alone is insufficient,

for since the lower is measured and limited,

thus,

the strength and power in it is in measure and limitation,

and not in an eternal manner.

Therefore,

there is a need for the union of the two qualities - strength and power of the redemption and building of the Holy Temple from the aspect of the Supernal and from the aspect of the lower together,

then an eternal redemption and eternal Holy Temple are made.

And this is the difference between the two Holy Temples -

Shabbat Parshat Mattot-Masei,

2 of Menachem Av

First Temple and Second Temple

(First and Second Redemption)

to the Third Temple

(Third Redemption)

²⁷:

First Temple

(number one)

built by Solomon,

of which it is said"²,

,

and Solomon sat upon the throne of G-d",

its main aspect was from the Upper side,

in a manner of drawing down from above to below

(service of the righteous)

,

And since it was not so connected with

(and from the side of)

the reality of the lower,

it had destruction and interruption.

Second Temple

(number two)

built by the returnees from Babylon in the days of Ezra - its main aspect was from the lower side,

in a manner of elevation from below to above

(service of repentance)

,

and therefore it had a greater connection to the world

(lower/ that it was greater than the First Temple

(as it is written² 'The glory of this latter house shall be greater than the former')

in building and in years"²,

But on the other hand,

since it was from the lower side which is in measure and limitation,

it too had destruction and interruption,

and moreover,

for a longer duration than the destruction and interruption of the First Temple,

and in addition to this,

even during its existence it did not have the virtue and perfection of the First Temple

(from the Upper side/ that it lacked five things².

And the novelty of the Third Temple in the Third Redemption

(number three)

is in the connection and unity of the Upper and Lower together,

therefore it will be in a manner of strength and vigor in utmost perfection,

eternal redemption

("a new song",

masculine language,

redemption after which there is no exile²²/ and the Eternal Temple.

And it can be said,

that the virtue of strength and vigor of the Third Temple and Third Redemption

(from the aspect of the connection and unity of the Upper and Lower)

is emphasized more by the fact that the future redemption is sometimes called the Fourth Redemption

(and sometimes also called the Fifth Redemption)

²² - a unique level in and of itself,

since it is not a continuation of one and two

(Upper and Lower/ it is emphasized that it is beyond the definitions of Upper and Lower,

and therefore through it the connection of Upper and Lower is made

(as above, section 4)

.

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

In the declaration "Chazak, chazak, v'nitchazek"

(triple chazak)

that on the Shabbat of Parshat Matot-Masei,

is hinted the strength of the Third Temple and Third Redemption,

which comes after

(and through the connection of)

First Temple and Second Temple

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

(First Temple and Second Temple/ Upper and Lower,

descent and ascent - hinted in the content of the connection of Matot-Masei.

And this connection is in the fourth,

and also this is the main point,

that through this we conclude the fourth book

(and immediately after this,

during Mincha time,

we begin the fifth book)

- which indicates a level in itself completely above the definitions of Upper and Lower,

through which the connection of Upper and Lower is made in the future Temple and future Redemption.

And it can be said,

that the details of the numbers pertaining

Sefer HaSichot - 5751

to the future Temple and future Redemption are also hinted in the time when they read Parshat Matot-Masei and declare "Chazak chazak v'nitchazek" on the fourth book: in the three weeks - the virtue of the Third Temple and Third Redemption is hinted,

in the fourth month

(in years when they read Parshat Matot-Masei at the end of the month of Tammuz-)

— the Fourth Redemption,

and in the fifth month

(as in this year,

that they read Parshat Matot-Masei in the fifth month⁵-)

- the Fifth Redemption.

And this is also the strengthening for all matters of Torah and mitzvot

(as above, section 41)

,

and especially regarding "our deeds and service throughout the time of exile"⁵-

(after the destruction and exile of the Three Weeks)

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

eternal redemption,

and the Eternal Temple.

*

An additional matter on this Shabbat connected to Erev Shabbat - "He who toiled on Erev Shabbat will eat on Shabbat"⁷

(what he toiled)

- which occurs on Rosh Chodesh Menachem Av,

explicit in the verse in our parsha

(Masei)

: "And Aaron the kohen ascended Mount Hor etc. and died there etc. in the fifth month on the first of the month,"

the yahrzeit of Aaron the kohen.

And by way of introduction - that this matter that the day of death is specified in the Written Torah

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

is a novelty that we do not find

its like in the entire Torah

(by Moses our teacher,

by Miriam their sister,

by the three Patriarchs etc.)

.

And it is reasonable to say,

that in the content of this day

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

the entirety of the service of Aaron the kohen is hinted,

therefore,

on that day the completion and perfection of his service was accomplished,

that "all his deeds, Torah, and service that he performed all the days of his life.

.

are revealed and shine.

.

From above to below.

.

And works salvations in the midst of the land",

as follows.

The unique matter of Aaron the kohen is learned from the day of his passing,

the completion and perfection of his service:

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

The people 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 says "And the Canaanite heard etc.,"

"He heard that Aaron had died and the Clouds of Glory had departed"⁴⁴,

And likewise in our Torah portion,

that following Aaron's death it says "And the Canaanite heard etc.,"

"To teach you that Aaron's death is the report that the Clouds of Glory departed"⁴⁵.

And in explaining the connection and relationship between the two matters emphasized in Aaron's death,

the completion and perfection of his service

(pursuer of peace and the Clouds of Glory)

- it can be said:

Shabbat Parshat Matot-Masei,

2 Menachem-Av

5 and 7

The unique quality of the "Clouds of Glory" that were in the merit of Aaron also with regard to the "manna" and the "water" that were given to the entire congregation in the merit of Moses and Miriam*•■ - that the "manna" was given in measurement and limitation,

"an omer per head"⁴,

the "water",

although it was not in measurement and limitation,

it comes in a manner of division to each individual by itself"⁴,

but the "Clouds of Glory" are in the category of an encompassing level above division,

that encompassed

(and protected)

all of Israel equally.

And this is also the content of the matter "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 matter is also hinted at in the name of "Aaron"⁴:

"Har"

("Aaron")

- it is the subject of love,

and the precedence of the aleph

("Aaron")

indicates the root of love

(the aleph before "har")

from the aspect of "wonder",

therefore the love is a "great love"⁵,

that this is the difference between Abraham and Aaron,

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

nevertheless,

the attribute of kindness and love of Abraham is in measurement and limitation of the order of descent,

and the attribute of kindness and love of Aaron is a kindness and great love that is above descent.

And it can also be said,

that the matter of great love

is also hinted at in the order of the letters in the word "Aaron": "Ah" - acronym for love (ahava),

and the "r" is an acronym for "raba" (great)⁵.

And the final nun

("Aaron")

- indicates the continuation and spread of the aspect of great love downward, downward,

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

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

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

on the line,

and below the line⁵,

and their analogy in the children of Israel who are compared to the letters of the Torah,

as is known that "Israel" in their entirety are 600,000,

acronym: there are 600,000 letters in the Torah•■⁵.

And the point of the matter - that Aaron's level is a category above division,

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

And in more detail - in Aaron's matter is emphasized the connection and unification of the two lines of drawing down and elevation

(in the manner and analogy of the connection of Matot-Masei,

as above section 3)

,

from the aspect of a more elevated level that is above the division of upper and lower:

Of the main matters of Aaron the Kohen is the matter of the Priestly Blessing⁵⁴,

"It is a positive commandment from the Torah

6 and 7

Sefer HaSichot - 5751

that the kohanim should bless Israel every day with the raising of hands"⁵⁵,

that exists also in this time•׳⁵,

outside the Land of Israel on every holiday,

and in the Land of Israel

(as is customary in several holy communities)

also every day⁵⁷,

and in every prayer of the prayers of the day

(except in the afternoon prayer,

due to concern of drunkenness"⁵)

.

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

the level of blessing, whose matter is drawing down from above to below,

and the level of prayer, whose matter is elevation from below to above,

because it is a level above the division 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 category 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 hint in the number of years of Aaron,

"And Aaron was one hundred and twenty-three years old at his death on Mount Hor""⁶,

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

like the years of Moses's life about which it is said⁶ "Today my days and years are full",

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

he lived an additional three years

("one hundred and twenty-three years")

- that in the number three years

(additional to the completeness of 120 years)

is hinted at the entirety of his service in connecting the two lines through the third category that is above both of them.

Based on this, one must explain the connection and relationship of Aaron's level and service 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 division in the order of descent,

"the fifth of Paroah",

that "his covering is removed and from it are revealed all the lights"

(as above section 4)

.

And also "first of the month"

(in "the fifth month" itself)

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

as is also emphasized in the matter of Rosh Chodesh,

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

And it can be said,

that in this that the Torah explicitly writes that Aaron's passing

(the completion and perfection of his service)

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

is hinted at the main point of "all his deeds, his Torah, and his service that he served all the days of his life" - a oneness above division that unites all divisions of levels,

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

and regarding the unity of all divisions of levels among Israel emphasized in the Clouds of Glory that were in his merit,

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

that all this is done through a level that is not comparable to the divisions of levels,

a fifth level

(in remoteness of value from the third level

(and also from the fourth level)

Shabbat Parshat Matot-Masei,

2 Menachem-Av

in which is evident the connection to the two lines,

as above section 4)

.

And it should be added,

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

(which includes all days of the month)

is preparation for the entire service of "I am for my beloved and my beloved is for me"⁴/ elevation from below to above

("I am for my beloved")

And a drawing down from above to below

("My beloved is for me"/ which begins on Rosh Chodesh Elul

("I am for my beloved")

And continues in the month of Tishrei

("My beloved is for me")

⁵* - from the aspect of the point of unity that is above division

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

Through which a connection is made between the two lines.

And more specifically - that the two levels of love from below to above and from above to below,

"I am for my beloved and my beloved is for me"

("Dodi" indicates the matter of love / coming after the introduction of the great love that is above the chain of descent,

The kindness of Aaron,

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

*

From the lessons from the above regarding practical action:

As we stand on Shabbat Chazak of the fourth book,

in which we also begin the fifth book,

and especially when it occurs in the fifth month,

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

which is

(not only a third redemption,

but also a fourth redemption,

and so on)

a fifth redemption,

to be completely above the divisions of levels of the First and Second Temple,

first and second redemption

(as above section 6)

- there must be a special emphasis regarding the point of unity that is above division.

And this matter is actualized through walking in the ways of Aaron

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

- as a command

And the teaching of the Mishna in Avot■⁴: "Be of the disciples of Aaron, loving peace and pursuing peace, loving the creatures and bringing them close to the Torah,"

by this revealing the point of unity that is above division.

And more specifically - according to the precise wording of the Mishna "Be of the disciples of Aaron, etc.":

(a)

"Be" - an imperative language,

that this is not merely a story about a practice of piety,

as in many matters in tractate Avot,

but a command and instruction

(and it can be said,

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

to be of the disciples of Aaron,

(b)

"of the disciples

(of Aaron)

" specifically,

in the plural

(and not "his disciple")

- that his effort in fulfilling the conduct of Aaron is together with the many,

through which there is an addition in this from the aspect of "Jealousy among scribes increases wisdom"⁶⁶,

"increases" specifically,

for true increase is without limit,

that is,

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

your might⁶⁷,

even though regarding his fellow it is measured and limited,

but rather it is in a way without limit also regarding his colleagues

(the other disciples of Aaron)

,

and even to the point of connection with the limitless

(very/limit)

the true.

And one should add and emphasize the connection and relevance of love of Israel to the future redemption - not

(only)

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

(which came through the opposite of love of Israel"⁶)

,

since as we stand after the completion of our deeds and service during the entire period of exile,

after the completion of all forty-two journeys in the "desert of the nations""⁶,

we are already "on the Jordan opposite Jericho""⁷

Sefer HaSichot - 5751

(the level of Mashiach of "he smells and judges""⁷)

,

on the threshold of redemption,

certainly the cause of the exile has already been rectified,

and therefore,

the emphasis of love of Israel is - as a foretaste and even the beginning of the true and complete redemption that is connected with the point of unity that is above division,

which is emphasized in the unity of Israel,

from the aspect of the level of Yechidah

(the fifth level)

that is in all Jews equally,

which is a spark from the soul of Mashiach",

the general Yechidah".

And accordingly, one should also add in the interpretation "and brings them close to the Torah" - that the intent is the drawing close to the study of Torah of the future redemption,

"A new Torah will go forth from Me"".

And one should connect this with the saying of the Mishna in tractate Avot in the chapter of this Shabbat - "Rabbi" Shimon says: Be careful in the recitation of Shema and in prayer":

Rabbi Shimon of our Mishna is Rabbi Shimon ben Netanel, who was previously counted among the five students of Rabbi Yochanan ben Zakkai,

and following this come their statements,

"They said three things, etc."⁷⁷,

and he is called here "Rabbi Shimon" without further specification - to hint at his connection to Rashbi,

for an unspecified Rabbi Shimon is Rashbi"⁷,

whose "Torah was his craft""⁷,

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

like Rashbi, master of the Zohar,

as we find"" that Rabbi Shimon ben Netanel "opened with the Account of the Chariot, etc.".

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

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

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

(even among those whose "Torah is their craft")

,

and therefore Rabbi Shimon must warn his students and all Jews to be careful in Shema and prayer

(as explained at length elsewhere*■")

.

And one must explain the precise wording "Be careful in the recitation of Shema and in prayer,"

"careful" specifically,

from the word meaning radiance and light,

like "the brightness of the firmament"⁵" - for even though the main matter of radiance and light is accomplished through Torah study,

"Torah is light"⁵"

(and especially when the study is in the manner of Torah is his craft,

that his entire existence is "Torah is light")

,

nevertheless,

Rabbi Shimon endeavors for the good of those who have not yet reached the level of "Torah is his craft,"

that also by them there should be the matter of radiance and light through Shema

Shabbat Parshat Matot-Masei,

2 Menachem Av

9 and 7

and prayer

(and ultimately they will also reach the radiance and light of Torah is his craft)

- in the manner and like the content of the statement "Be of the disciples of Aaron, etc. loving the creatures

(including also "creatures")

and brings them close to Torah".

And it can be said,

that the instruction and empowerment for caution in Shema and prayer through Rabbi Shimon whose Torah was his craft,

that is,

that Rabbi Shimon whose Torah was his craft "imparts" the radiance and light

("the brightness of the firmament")

His peace in Shema and prayer - is drawn from the level of unity that is above division,

through which the two modes of service of Torah are connected

(drawing down from above to below)

and Shema and prayer

(raising from below to above)

.

And we must add,

that in the study of Torah

(Torah is his craft)

itself, there are two modes of drawing down and raising - as known from the saying of the holy Rabbi Hillel of Paritch regarding the Chassidus of the Tzemach Tzedek

(and similarly with all our Rebbes and Nesi'im, that the recitation of the maamar is in a manner that 'the Shechinah speaks from his throat',

'as it was given at Sinai'⁵⁷',

but not so the explanation and give-and-take of the maamar, even by the Baal HaMaamer himself after the recitation of the maamar,

that is,

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

(as it was given at Sinai)

and raising from below to above

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

,

in the manner and analogy of the general distinction between Torah

(drawing down)

and Shema and prayer

(raising)

⁵⁸.

The above is also connected to another matter

that the occasion - regarding the making of "siyumim" (completions) during the Nine Days:

In addition to the general custom⁵⁹ of making siyumim during the Nine Days in order to increase the joy of Torah

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

,

'Joy for the completion of Torah'²,

and its analogy is in the siyum of a tractate,

'For when I see a Torah scholar who has completed a tractate, I make a festive day for the Rabbis'⁶¹,

includes also the addition of charity

('In judgment

(Torah⁵)

and charity'⁶³)

that 'brings the redemption near'⁷ - one should especially endeavor this year to make siyumim 'multitude with the majesty of a king'⁶⁵,

to unite many of Israel in the joy of the completion of 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 analogy of the siyum of Erev Pesach, where it is the custom of Israel to bring also the small children.

And to note,

that the siyum of Erev Pesach is not merely an analogy,

but it is also relevant to the siyumim of the Nine Days - because,

the siyum of Erev Pesach

Sefer HaSichos - 5751

is preparation for the redemption of Pesach,

and the siyumim of the Nine Days are 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,

may it be the year of 'I will show him wonders',

when we stand on the threshold of redemption.

And may it be His will that the speech and good resolutions in the aforementioned will hasten and speed and bring into actuality and openly the

(the strength and force of)

third redemption and the third Holy Temple.

And simply - that in addition to already having completed all the details of the forty-two journeys in the wilderness of the nations during the exile,

and already stand 'by the Jordan of Jericho',

'across from the Jordan of Jericho to the east'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 to the Holy of Holies

(in the west of the Holy Temple)

,

where the Ark and the Tablets are located.

And 'Awake and sing, you who dwell in the dust'?,

and Moshe and Aharon

(the Baal HaHillula of Rosh Chodesh Menachem Av)

with them,'

and all the righteous and Nesi'im of Israel with them,

and the holy memory of my father-in-law, the Rebbe, the Nasi of our generation, with them,

together with souls in bodies of all Bnei Yisrael of this generation,

'with our youth and our elders, etc., with our sons and our daughters'⁵',

'And you shall be gathered one by one, O children of Israel'?,

and all together study 'a new Torah

(that)

will go forth from Me',

'These are the words that Moshe spoke

('The first redeemer is the last redeemer'⁷')

to all of Israel',

specifically 'these',

he shows with his finger and says 'these',

in actuality and openly,

and immediately and at once.

Parshat Devarim,

Shabbat Chazon,

Tishah B'Av

(postponed)

,

Tenth of Av

(for Maariv)

and Eleventh of Av etc.