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 - especially coming from Shabbat Tishah B'Av

(postponed)

- are most auspicious days for the coming of Moshiach our righteousness:

In addition to the fact 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 especially in this time in general,

as spoken recently many times,

that according to all the signs of redemption, 'Behold, he

(Moshiach)

comes'² immediately and at once

(and the fact that Moshiach has not yet come is completely incomprehensible)

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

as it says in the Midrash²: 'A lion ascended in the sign of the lion

(the fifth month)

and destroyed Ariel

(the Holy Temple)

etc., with the condition that a lion will come

(this is the Holy One, blessed be He)

in the sign of the lion

(and I will turn their mourning into joy')

and build Ariel.'

Thus in the month of Av will be the building of the third Holy Temple,

'The sanctuary of the Lord, Your hands have established.'

And further: This is the intention and the condition,

that 'on the banks' this was the destruction of the Holy Temple in this month.

As it is also emphasized in the name of the month

(as it is called according to the 'custom of Israel'

(which)

is Torah'⁷)

- 'Menachem Av',

Then for "Av"

(Before the name of the month in the Torah)

One precedes "Menachem" - comfort of the redemption,

Which means that in this month comes the comfort of the redemption

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

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

("Menachem")

- "A lion shall come in the constellation of Leo and build Ariel"

(Which "on condition" this was the descent/ as above.

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

both from the aspect of the general day,

and from the aspect of its occurrence this year on Shabbat:

Chazal say that on the day of Tisha B'Av

(the day the Temple was destroyed)

"the Mashiach is born".

And this matter repeats itself anew every² Tisha B'Av

Sefer HaSichos - 5751

Av¹³,

And since on a person's birthday,

,

his fortune is dominant",

meaning,

that on Tisha B'Av the fortune of our righteous Mashiach is strengthened and it is an auspicious day for the true and complete redemption.

And this also has practical halachic relevance,

as it states in the writings of the Arizal⁵,

that one recites the prayer of Nachem

("verses of comfort")

on the afternoon of Tisha B'Av - "for then in the afternoon of Tisha B'Av the Mashiach, called Menachem, is born".

And one can say,

that when Tisha B'Av falls on Shabbat

(as in the occurrence of this year/ and the fast

(and the recitation of Nachem)

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 is born - are not postponed,

not even weakened, G-d forbid, due to Shabbat.

The first one on this day,

And on the contrary: each year - in a more elevated manner.

And as is known the explanation of the Arizal on "these days are remembered and done"

(Remez in the book Tikkun Shovavim,

brought and printed in the book Lev David by the Chida ch. 29.

And see Mishnah Gittin end of ch. 3.

And also see Machatzit HaShekel on Shulchan Aruch Orach Chaim 568:")

.

And on the contrary: the good matters stand even more revealed and powerful on the day of Shabbat.

And the reason for this - one can say: Since all matters of the world - including even the most sublime matters in the order of progression

(like 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 says 'Command the children of Israel',

speak to the children of Israel)

']

- then it cannot be that there exists in the world,

including a fixed time

(that depends on the course of the sun, moon, and constellations--)

that was created for the sake of Israel,

which should hinder or weaken, G-d forbid, a flow and revelation of holiness to Jews,

including and all the more so such a fundamental matter for Jews as the birth and strengthening of the fortune of Mashiach

(on Tisha B'Av)

.

And all the more so when it comes to the day of Shabbat

(when Tisha B'Av occurs on Shabbat)

: Since Jews are the "partner" of Shabbat

[both Shabbat and Jews are above and separate from matters of the world--]

(the other days of the week,

each of which has a "partner")

/ and Shabbat is connected with the

Parshas Devarim,

Shabbat Chazon,

Tisha B'Av

(postponed)

,

10 Av

(before Maariv)

and 11 Av 723

Revelation of the redemption

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

,

Mizmor Shir L'Yom HaShabbat,

Mizmor Shir L'Atid Lavo,

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

and every Shabbat is a semblance of this")

- then one cannot say,

that Shabbat should, G-d forbid, push off the sublime matter for Jews of the birth of our righteous Mashiach on Tisha B'Av.

Rather, on the contrary: Shabbat pushes off all undesirable matters from Jews

(fasting and affliction)

and matters contrary to the redemption,

and further reveals and strengthens with greater vigor and power the matters of redemption on Tisha B'Av,

the matter of the birth of Mashiach on this day.

And especially since the Shabbat

(Tisha B'Av)

is Shabbat Chazon,

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

(as known from the teaching on this⁸/ and especially since this is explained 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 allegory speaks about the Holy Temple)

,

which shows that the revelation of the Temple is drawn more openly in the aspect of clothing²

(the near encompassing/ which is closer to the

person

(than the distant encompassing of the house)

*²,

like the matter of the priestly garments

(in the Temple)

-is understandable

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

And it is also emphasized at the end of the Haftarah of Shabbat Chazon: "Zion will be redeemed through justice and her captives through charity".

The aforementioned superiority 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 it with the pleasure of eating and drinking"²¹,

"large fish.

.

meat and wine"²²,

so that even regarding the third meal

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

From this one sees,

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

but also and mainly - the joy and pleasure that exists in eating fatty meat and drinking aged wine

[And one can say,

that on a fast day that falls on Shabbat one must add even more than on other Shabbatot of the year,

in order to negate the possibility of the fast day²⁴]

.

And the explanation of this is - as discussed many times²² - that in its essence it is a

Sefer HaSichos - 5751

fast without a good aspect - "a day of desire to Hashem"³⁶.

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

these days will become "a holiday and days of joy and gladness."

As it will be revealed in the true and complete redemption.

And the inner essence of a fast is revealed when the fast falls on Shabbat - where then only the aspect of the fast is deferred,

but not the good aspect

("a day of favor to G-d"³⁷); on the contrary: since every Shabbat is a day of favor,

"the cherished day You called"³⁸,

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

and it is a day connected with the redemption

(as above)

- then the "time of favor" of the fast is with greater strength and vigor,

and the fast is then like "a holiday and a day of joy and gladness."³⁶,

a semblance and example of how it will be in the days of Mashiach.

To the point that the postponement of the fast by Shabbat gives it the power to be entirely nullified

(in the days of Mashiach)

,

as emphasized particularly regarding Tisha B'Av that falls on Shabbat: "And we postpone it after Shabbat, and Rabbi said: Since it is postponed, let it be postponed [entirely]."²⁰

One could say,

that this is emphasized more in the meal of Tisha B'Av falling on Shabbat - because on Tisha B'Av there is the revelation of the birth of Mashiach

(as above)

,

and especially after midday,

at the time of Minchah prayer

(when "Mashiach is born")

,

and especially in the final meal - the third meal of that Shabbat,

because the third meal every Shabbat is connected⁴ with the meal

of the future to come,

the feast of Leviathan and wild ox and drinking of preserved wine⁴

(a physical meal⁴⁷)

,

and all the more so the third meal

(the final meal)

of Shabbat Tisha B'Av,

when "Mashiach is born."⁴³

One could say further,

that when Tisha B'Av falls on Shabbat and the fast is postponed to the tenth, it has a semblance of the advantage of the ninth and tenth of Tishrei

(the eve of Yom Kippur and Yom Kippur)

- as per the words of our Sages⁴⁴: "Whoever eats and drinks on the ninth, Scripture considers it as if he fasted on the ninth and tenth."

Prefacing the connection of Tisha B'Av with Yom Kippur:

The⁴⁵ fast days - which are all from the words of the prophets and rabbinic - have a connection;

they are a semblance and derive from the fast of Yom Kippur which is Torah law.

As is known, all rabbinic commandments are "like Torah law"⁴⁶,

to the extent that they "emanate and are drawn from the Torah commandments"

(examples)

⁴⁷.

Parshas Devarim,

Shabbos Chazon,

Part 2

(postponed)

,

10 Av

(before Maariv)

and 11 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 in all matters, etc., and its twilight is forbidden like Yom Kippur."^*

And particularly according to the words of our Sages⁵,

that they compare the holiday of 15 Av - which comes as a rectification for the events that occurred on Tisha B'Av

("the day⁵ on which the generation of the desert perished",

when the decree regarding the generation of the desert, which had been on Tisha B'Av, ended)

- with Yom Kippur: "Israel had no greater holidays than the 15th of Av and Yom Kippur, etc."

And in the inner aspect of matters^**: the great elevation of Tisha B'Av,

the time of the birth of Mashiach

(which in exile is concealed)

is revealed on 15 Av,

when the moon stands in its fullness⁵⁵,

and there is the ascent and completeness of the moon

(the sefirah of malchus / the aspect of David, Mashiach king

(as we say in Kiddush Levanah) - beyond the great descent and concealment in this on Tisha B'Av

(in exile) - which is "in order that a lion come in the sign of Leo and build Ariel."

And a semblance of this revelation is had on Shabbat Tisha B'Av - where only the inner good is revealed

(the birth of Mashiach)

on Tisha B'Av.

And

(also)

therefore "Israel had no greater holidays than the 15th of Av" - because of the great elevation of 15 Av,

"when the semblance of the future revelation that has no interruption shines,"

connected with the building of the Holy Temple³².

And therefore they compare the great holiday of 15 Av with Yom Kippur - because in the "once a year"⁵ of Yom Kippur - connected with the revelation of the yechidah⁵

(Mashiach,

the aspect of the general yechidah^*)

- also the elevation of the kingship in the inner aspect of Atik,

"which is also a semblance of the future"^*

(also connected with the Holy Temple^*)

.

And to add,

that the conclusion of the "seven [haftaros] of consolation"

(which come after Tisha B'Av)

is on Rosh Hashanah^*

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

Sefer HaSichos - 5751

- on Yom Kippur⁵*

(Rosh Hashanah in inner aspect⁴*)

.

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

(the later tablets)

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

which began on Rosh Chodesh Elul,

after the forty middle days from 17 Tammuz to Rosh Chodesh Elul

(including Tisha B'Av and 15 Av)

.⁴

And based on what was discussed above,

that on Shabbat Tisha B'Av the inner good and great elevation of Tisha B'Av is revealed

(a semblance of "these days shall become gladness and joy and good holidays in the true and complete redemption")

- it follows

that Tisha B'Av itself contains within it a revelation of Yom Kippur

(only in exile it is concealed in years when Tisha B'Av occurs on weekdays)

.

Based on the aforementioned connection of Tisha B'Av with Yom Kippur - one could say,

that what is stated regarding Yom Kippur: "Whoever eats and drinks on the ninth, Scripture considers it as if he fasted on the ninth and tenth,"

applies similarly and by way of analogy here in the fixation of 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 above)

and one could say similarly regarding the eating and drinking on the ninth of Tishrei which must be "to the measure of two days: eve of Yom Kippur and Yom Kippur"⁴! That through

this, "Scripture considers" - the Scripture

(Torah)

itself effects in him

(in the eater)

an elevation

("Scripture considers" / an elevation "as if he fasted on the ninth and tenth,"

he has the advantage

(through eating and drinking on the ninth)

of "fasting" - a semblance of the World to Come where "there is⁷⁰ no eating nor drinking"⁷ - "the ninth and tenth,"

two days.

Moreover: Since "I wait for Him every day that He will come,"

including the phrase "He will come every day,"

on this very day

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

and Tishah B'Av will be a great holiday - it is understood that the "Scripture considers him superior"

(the elevation)

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

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

does not consist of "fasting

(on the ninth and tenth)"

,

because then there will also be eating and drinking on the tenth of Av⁷¹,

and the eating and drinking will have within it a very great virtue,

and especially since it will also simply coincide with the dedication of the Third Beis HaMikdash,

which will descend immediately and literally,

similar to - and even more than - the virtue and merit of eating and drinking on Yom Kippur

(the tenth of Tishrei)

at the dedication of the First Beis HaMikdash⁷⁴.

[And all the more so,

because in the days of Mashiach the fast of Tishah B'Av will be entirely abolished

(unlike the postponement of the fast on Yom Kippur at the dedication of the First Beis HaMikdash, which was only a temporary directive)

]

.

Parshas Devarim,

Shabbat Chazon,

Tishah B'Av

(postponed)

,

10 Av

(before Maariv)

and 11 Av 727

And to add:

In the fixed calendar of this year

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

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

(of Maaseh Bereishis)

- when "the Holy One, blessed be He, was alone in His world"⁷⁵; and if Mashiach comes immediately and literally,

then tomorrow,

the first day, the tenth of Av,

will shine with the ultimate revelation of His Oneness - similar to the revelation of "once a year" of the tenth of Tishrei

(the yechidah that is connected with the Supernal Yachid⁷⁵)

- "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 associated with: "the tenth shall be holy"⁷,

holy in itself.

And one may add:

In the fixed calendar of this year,

when Tishah B'Av falls on Shabbat,

and also the beginning of the "Three Weeks"

(the Seventeenth of Tammuz)

falls on Shabbat

(and the fast is postponed)

- it turns out that the beginning and the end of the "three [weeks] of affliction" are not with an element of affliction, G-d forbid,

but on the contrary - with a Shabbat,

"the delight of days,"

and it is a mitzvah to delight in it, etc. And since "I wait for Him every day that He will come," tomorrow will also not be a fast

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

this is a fast outside of the "three [weeks] of affliction" which have already ended with Shabbat)

.

And it can be said,

that this also reveals the inner content of the "three [weeks] of affliction" - which correspond to the three

mochin⁴⁸

[only that during the exile the three mochin are in concealment and withdrawal"]

,

which will be revealed in completeness 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 middos,

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

corresponding to the three mochin.

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

it is with greater strength and vigor,

as the advantage of light from darkness.

And one can connect this also with the weekly Torah portions of the "three weeks" - Pinchas,

Matos-Masei,

Devarim⁴⁹: The common denominator of these three portions is,

that they discuss the division of the land: In Pinchas - "To these the land shall be divided as an inheritance... but by lot the land shall be divided"⁴; in Matos - the request of the tribes of Gad and Reuven: "Let this land be given to your servants as a possession;

.

on the east side of the Jordan"⁵,

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

Sefer HaSichos - 5751

as an inheritance... which you shall inherit by lot"⁶, and in Devarim - at the beginning of the portion,

"Turn and journey, and come to the mountain of the Amorites and to all its neighbors... the land of the Canaanite and the Lebanon, as far as the great river, the river Euphrates;

"See, I have set the land before you; come and possess the land which the L-rd swore to your fathers"⁷,

and at the end of the portion,

the conquest of the land of Sichon and Og and its giving to the tribes of Gad and Reuven⁸.

And in more detail - these three portions discuss the division of the entire land,

not only on the west side of the Jordan,

but also on the east side of the Jordan

(the inheritance of the tribes of Gad and Reuven)

,

which was the beginning of the conquest and division of the land of the three nations: Keni, Kenizi, and Kadmoni,

"Edom, Moab, and Ammon"

.

(shin)

which are destined to be an inheritance in the future¹⁰.

And it can be said,

that in this is hinted the three mochin that come together with the seven middos

(conquest of the seven lands on the west side of the Jordan)

in the three Shabbasos of the "three weeks"

(when these three portions are read in this year)

which lead into the "seven [weeks] of consolation" that follow.

And in the service of man, it signifies the service of "make here Eretz Yisrael"⁵¹ - conquering and dividing one's portion in the world,

and making it into "Eretz Yisrael,"

a dwelling place for Him, blessed be He, in the lower worlds⁵²,

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

as a preparation for the future

Eretz Yisrael that will spread to all lands⁵³,

as discussed above^54-55.

And it can be said,

that the matter of the revelation of Mashiach on Tishah B'Av

(at Minchah)

,

and how it is connected with the service in Eretz Yisrael - is further emphasized in the portion read at the Minchah prayer of that Shabbat Tishah B'Av

(Shabbat Chazon)

,

Parshas Va'eschanan:

According to the principle that the Torah is eternal⁵⁶ and Torah means teaching⁵⁷,

all matters in the Torah are eternal forever and ever,

and provide eternal instructions for Jews in every time and place - the question arises: What is the eternal lesson from "And I pleaded with the L-rd,"

Moshe's prayer to the Almighty that he enter Eretz Yisrael,

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

and thus it appears to be in the category of "what happened, happened"⁵⁸?

The explanation is: It is understood and simple that Moshe's prayer remains in effect forever and will surely be fulfilled,

all the more so from the prayer of every righteous person

[and all the more so from that which "the righteous decrees and the Holy One, blessed be He, fulfills"⁵⁸]

,

certainly the prayer of Moshe Rabbeinu

(whose very handiwork is eternal,

all the more so his prayer to the L-rd)

,

And in particular, that Moses prayed 515 prayers

(the numerical value of "Va'etchanan")

prayers.

And elsewhere.

Shabbat Parshat Devarim,

Shabbat Tizin,

Tisha B'Av

(postponed)

,

Yud Alef Av

(for Maariv)

and Yud Alef Av 5729

If they had been worthy, Moses' prayer would have been fulfilled then,

and he would have brought the Jews into the Land of Israel,

and built the Holy Temple,

and then it would have been an eternal Temple,

in the eternal redemption - the complete redemption,

as explained in the books.

Due to various reasons, Moses' prayer was not fulfilled in actuality in this physical world

(because of the decree that was then that Moses must remain with his generation in the desert,

as follows)

,

But since a prayer of Moses

(and [specifically] 515 prayers)

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

who "the first redeemer

(Moses)

is the last redeemer"*"¹,

and he brings all Jews into the Land of Israel,

in a redemption after which there is no exile,

and with the building of the third Holy Temple,

an eternal Temple⁴.

It follows from this,

that the prayer of Moses is forever enduring and effects its result,

only not at that time,

but after the time - when the eternal redemption comes,

and Moses - the first redeemer is the last redeemer - brings all Jews into the Land of Israel.

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

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

an opening to stand and pray,"

that "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 was I holding onto You? Rather, to open an opening, it depended on me to pray for them,

so too I thought to do now,"

"You have no one to stop You if You forgive me and annul Your decree."

Why,

Because when it comes to entering the Land of Israel and bringing the complete redemption for all Jews - although he knew about the decree,

Moses did everything dependent on him: to pray,

pray again and pray yet again,

until - praying 515 prayers

[or a prayer that passes through all 15 times the 500 levels of the order of development,

between firmament and firmament of the seven firmaments and between firmament and earth⁷]

- perhaps he would effect that the Almighty should annul the decree and allow him to bring the Jews into the Land of Israel.

Furthermore: even after the Almighty told him, 'Do not continue to speak to Me further about this matter' - it is a great doubt whether Moses, so to speak, also obeyed this,

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

So even when the true master of the house

(the Almighty)

tells Moses, 'Leave,'

'Do not continue to speak to Me further about this matter' - it is logical to say,

that Moses sacrificed himself and continued

Sefer HaSichos - 5751

was beseeching and praying that he should enter the Land of Israel

[and together with this, simply,

that this should not, Heaven forbid, harm another Jew,

Joshua bin Nun,

whom the Almighty had already previously designated to bring the Jews into the Land of Israel]

:

And even if Moses could effect through his prayer that he should enter the Land of Israel

(and certainly he could have effected this,

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

- but being a true shepherd of Israel,

a true Rebbe,

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

(as the law is,

that 'a student who is exiled, they exile his teacher with him')

,

but the completeness of his redemption consists of that together with him all his students are redeemed*"

(all the more so from the opposite extreme,

that 'a rabbi who is exiled, his yeshivah is exiled with him')

.

And accordingly it is understood,

that Moses' prayer to enter the Land of Israel included within it,

that also the Jews of his generation

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

should enter with him into the Land of Israel in the complete redemption.

From this there is also a lesson for generations - regarding the extension of Moses in every generation,

until the Moses of our generation,

His Holy Honor, my father-in-law, the Rebbe, the Nasi of our generation,

and likewise regarding the aspect of Moses that is found in every Jew - that not looking at the prayers and requests that have been until now,

one must again and

again pray and ask the Almighty, 'Until when.'

.

.

And it is a certain thing that this prayer and request will be fulfilled,

and immediately and actually - and in the manner of 'a gift of grace'

("Va'etchanan",

"the term 'supplication' everywhere means a gift of grace"⁴)

,

without regard to the service - the true and complete redemption comes through our righteous Mashiach,

"the first redeemer is the last redeemer",

and all Jews go into the Land of Israel,

in the eternal redemption,

and the eternal third Holy Temple descends, which is standing ready and built above.

This point is even stronger, finding itself now in a triple house,

a synagogue,

a study hall and a house of good deeds and acts of kindness,

and especially - from His Holy Honor, my father-in-law, the Rebbe, the Nasi of our generation,

the Moses of our generation - which is a preparation for the third Holy Temple,

which is also a triple house: 'My house, a house of prayer,'

a house of Torah

(the place of the Sanhedrin next to the Chamber of Hewn Stone⁷)

,

and a house of acts of kindness

(which is drawn through)

the offering of the sacrifices.

And in this triple house itself is found

Shabbat Parshat Devarim,

Shabbat Chazon,

Tisha B'Av

(postponed)

,

Yud Alef Av

(for Maariv)

and Yud Alef Av 5731

One is now at a gathering together with several tens of Jews,

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

And in addition, every Jew is a master over all of reality,

and certainly over his own reality and his own service of "When a man brings an offering — from yourselves, an offering to G‑d"¹²,

specifically "from yourselves"¹²,

and through this he also offers all worldly matters

(Tzach"M: tzedaka, charity, kindness, and peace)

²² which are included in him²⁵,

(and in an offering¹²⁴)

— this is with greater intensity and strength at the time when tens of thousands of Jews come together,

who stand in unity,

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

and consequently, the effect is nullified

(exile)

,

and immediately and literally the redemption comes.

Especially since this is also an auspicious time — Shabbat Tishah B'Av at the time of the Minchah prayer,

when there is a new strengthening of

(the birth of)

the constellation of Mashiach our righteousness,

and moreover — in this year 5751,

the initials stand for "It will be a year of wonders I will show him,"

up to the wonders of the true and complete redemption

(about which it is stated, "As in the days when you came out of 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 opportune time and place for the coming of Mashiach our righteousness.

And simply, that a Jew believes with complete faith,

that Mashiach our righteousness,

"a king from the house of David who studies Torah and occupies himself with mitzvot etc."⁷²,

and is "certainly Mashiach"

(by virtue of "he will succeed, build the Temple in its place, and gather the dispersed of Israel")

² — now literally enters the synagogue,

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

he leads all Jews as the collective of Israel into the Holy Land,

to Jerusalem, the holy city,

to the holy mountain,

to the Third Temple,

and as mentioned — immediately and literally,

at this very moment on Shabbat Tishah B'Av 5751,

so that the tenth of Menachem Av — the tenth shall be holy — is already holy,

it will be turned into a festival and joy and gladness,

and certainly the eleventh of Menachem Av,

which is connected with "eleven days from Horeb"

(in our parshah²)

,

the aspect of eleven from the Giving of the Torah at Mount Sinai

(Horeb)

,

the revelation of the aspect of Keter

(up to the innermost of Keter)

¹⁵,

as Torah is in its root, high above,

above the Ten Sefirot,

and together with this it is drawn down from there into all ten sefirot

(so that there is a "course" of "eleven days")

,

and in the service of man — the matter of the blessing of the Torah

("Who gave us His Torah,"

the Torah of the Holy One, blessed be He,

"a precious treasure"⁵,

as Torah and the Holy One, blessed be He, are entirely one⁵²)

,

which then comes and is drawn into the specific matters of Torah that a Jew studies

(with his

Sefer HaSichos - 5751

ten faculties of the soul)

.

And similarly there is the revelation on the eleventh day of each month,

and certainly in the month of Menachem Av — which is connected with the redemption

(as above)

,

and with the revelation of "a new Torah will go forth from Me" — the completeness of the revelation of "eleven days from Horeb,"

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

His Essence,

and in the manner of "will go forth" — a drawing down to all lower levels.

And certainly we have the redemption in the following days,

the second day — double: "And there was evening and there was morning,"

the third day that was doubled with "it was good"⁷⁸,

double for strength

(for Torah is called strength, and doubling is connected with redemption⁷⁹),

and the fourth day

(the counterpart of the first day)

and the fifth day

(the counterpart of the second day)

and the sixth day

(the counterpart of the third day)

,

and certainly this sixth day — the fifteenth of Av,

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

"Israel is likened to and counts by the moon,"

"and they are destined to be renewed like her"⁴.

Even though "I believe" that "behold he

(Mashiach)

comes" on this very day

(as above)

— the Torah has commanded a Jew,

that he must always perform his service properly and completely 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, the day after, and later.

And as is customary at these farbrengens and the like,

to accept good resolutions to increase in all matters of Torah and mitzvot,

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

and it is customary to precede and add

(before the acceptance of resolutions)

— "if Mashiach will, G‑d forbid, delay,"

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

(as above)

,

so one warns that the good resolutions

(connected with the service in the time of exile)

are "if Mashiach will, G‑d forbid, delay,

And in truth,

even after the coming of Mashiach,

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

(and good resolutions)

from the time of exile,

as is known the explanation⁴² of the Chazal saying, "Fortunate is one who comes here with his Talmud in his hand,"

that the preparation and vessel for the revelations and service in Gan Eden and likewise in the redemption⁴⁴,

is through "his Talmud in his hand" in this world,

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

and through this "one takes" the Torah into Gan Eden and the future

(even though Gan Eden and certainly redemption are the opposite of exile)

.

And similarly concerning the entirety of service in this world,

that "the ultimate perfection of the days of Mashiach and the resurrection of the dead etc. depends on our deeds and service throughout the time of exile"⁴⁵,

to the point that "redemption" is brought about specifically through the service of revealing the Alef of the Master of the world within "golah"

(exile/redemption⁸⁴).

Shabbos Parshas Devarim,

Shabbat Chazon,

Tisha B'Av

(postponed)

,

17th of Av

(before Maariv)

and 11th of Av, 733

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

In accordance with the conclusion of the Haftarah of Shabbat Chazon "Zion shall be redeemed with justice and her captives with charity"⁸⁵ - where "justice" refers to Torah¹ and "charity" refers to all the commandments which are included in the mitzvah of charity⁴¹ - one should increase during these days in Torah study and observance of mitzvot,

and especially - the mitzvah of charity,

beginning on this Shabbat day

(in a permitted manner / and all the more so on Motza'ei Shabbat and on Sunday⁸⁸, and on Motza'ei Sunday,

and in the days following this.

And in "justice"

(Torah)

itself - in continuation of what was discussed in the previous farbrengens,

it is appropriate here to again arouse anew,

that if Moshiach will, G-d forbid, be delayed,

one should see to continue,

and with renewed vitality and strengthening

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

,

to make "siyumim" of tractates of the Talmud

("justice")

during the "Nine Days",

including - on this holy Shabbat day

(and connect the siyum on Shabbat with a meal / and afterwards - also on Motza'ei Shabbat and on Sunday, the tenth of Av

(in a permitted manner / and all the more so on Motza'ei Sunday,

And since the days following this - until the fifteenth of Av - are a continuation of Tisha B'Av - if Moshiach will, G-d forbid, be delayed in the coming days - it is suggested,

G-d forbid, in the coming days - it is suggested,

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

until the fifteenth of Av,

and including.

And connect the "siyum"

(in "justice")

also with a donation to charity.

And in the appropriate place - also connect the "siyum" - "Yoma Tava L'Rabbanan"¹⁵ - with a meal and farbrengen.

And this should be publicized wherever possible,

both in places where it was already fulfilled in previous days - one should see to continue,

and with an addition of vitality and strengthening,

and all the more so in places where it has not yet been achieved - one should reach there and effect that they also make "siyumim",

and increase in "justice" and in "charity" in general.

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

gathering Jews,

men, women, and children,

and speak words of Torah,

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

and give a donation to charity,

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

And since the fifteenth of Av occurs this year on Friday

(which may raise a question regarding making a farbrengen)

,

one should make the farbrengen on the night of Thursday to Friday,

and a large farbrengen with great joy,

and this will remove all questions.

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

in accordance with the statement "There were no greater festivals for Israel than the fifteenth of Av",

Total: 26.

Sefer HaSichos - 5751

Until with the greatest joy,

similar to the joy of a wedding,

with which is connected the joy and great festival of the fifteenth of Av

("on which⁵² the daughters of Jerusalem

(and some say¹: daughters of Israel)

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

.

And especially according to the custom of Israel that during these days

(after Tisha B'Av)

,

one increases in matchmaking and weddings among Israel

(and especially since this comes after the break in this during the "Three Weeks")

.

And to add,

that the occurrence of the fifteenth of Av this year on Friday hints at the completion of the work of Israel

("you are called 'man'⁹³,

who was created on the sixth day corresponding to)

the sixth millennium¹⁵⁵,

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

until in the manner of a "free gift"

(a revelation beyond measure)

,

as is opened through "And I beseeched the L-rd".

And especially standing in the sixth millennium itself,

after the "midpoint" of the millennium,

after the year 5500⁵,

and after the various deadlines that have already passed,

in the years 5608 and 5666⁵,

until - the proclamation of our generation's leader "Immediately to repentance, immediately to redemption"

(in the years 5701-5703)

⁵,

which

in these years more and more of the inner dimension of Torah was revealed.

And in subsequent years more and more was added to this,

until - the spreading of the wellsprings outward to all corners 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 reached there,

but also the wellsprings of the inner dimension of Torah themselves.

May it be His will,

that before the fifteenth of Av,

and even before the days preceding it,

until immediately and at once - the redemption should already come,

and then we will celebrate with the greatest joy,

a joy beyond all measure and limit - the joy over the arrival of the true and complete redemption through Moshiach our righteousness,

and 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 when he - an individual - leaves his private prison)

,

"Let them give thanks to the L-rd for His kindness, and His wonders to the children of men"

(as we say before Mincha on Friday,

on Shabbat eve)

,

the thanksgiving for all four matters that are all connected with exile - as explained in the discourses on redemption of the Rebbe, my father-in-law, of blessed memory

[And it may be said that with this began the "immediately to redemption"]

.

And we continue the joy in the days after this,

until we celebrate the great festival of the fifteenth - and before it the great festival of the tenth of Av which will turn to joy etc. and the days after this - with great joy

Shabbat of Parashat Devarim,

Shabbat Chazon,

Tisha B'Av

(postponed)

,

10th of Av

(before Maariv)

and 11th of Av, 735

beyond all measure and limit,

in accordance with the teaching of our Sages that "There were no greater festivals for Israel than the fifteenth of Av",

greater than the joy of "festivals for joy" during the three pilgrimage festivals

(even though then one brings the peace offerings of joy from the Torah / and greater even than the joy "until they do not know" of Purim⁹⁸ and the joy of Simchat Torah in previous years.

And similarly we will then continue to celebrate all these farbrengens and joys,

And on the contrary - with a joy beyond measure and limit.

(And why specifically 'Then our mouth will be filled with laughter'? It also includes the perfection in the joy of marriage - as it is written, 'Speedily, may the voice of joy and the voice of gladness be heard in the cities of Judah and in the streets of Jerusalem, the voice of a groom and the voice of a bride, etc.')

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

In the true and complete redemption.

And as mentioned, immediately and forthwith and literally,

On this very day.

And why,

As spoken so many times,

That one has already completed all matters,

And the Holy Temple is standing and ready above,

And similarly regarding all matters - it is already 'Everything is ready for the feast,'

One has all matters finished like in a closed box, and one has given the box and its key to every Jew,

The only thing that is waited for is - that a Jew should give another shout,

With another request and demand and another reminder: 'Until when?!'

.

.

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

And takes with him all the Jews here within the community of Israel to our holy land,

Jerusalem, the holy city,

To the holy mountain,

To the third Holy Temple,

And yet on this Shabbat Chazon - one merits to 'May our eyes behold⁷ your return to Zion in mercy,'

And moreover, and the main point - immediately and forthwith literally.

Sefer HaSichot - 5751