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

It is known that also the Haftarot of the 'Seven of Consolation'

(that they read the consolations of Isaiah from after Tisha B'Av until Rosh HaShanah)

which are 'according to the time and according to the event'

(and not like the Haftarot of the other Shabbatot of the year which are 'from the topics of the portions similar to similar')

they have a connection and relevance to 'the matter of the portions,'

since also the events of the times of the year

('according to the time and according to the event')

are related to the weekly portion, as per the words of the Shelah⁵ that 'the festivals of the entire year.'

.

All of them have a connection to the portions that occur in them, because everything is from the hand of G-d.'

And in our case,

which is Shabbat Nachamu,

named after the beginning of the Haftarah 'Nachamu, nachamu ami' - the beginning and head

(which includes all the details of the matters of)

the 'Seven of Consolation' - belongs to Parshat Va'etchanan

('Nachamu to Va'etchanan')

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

And the point of explanation - that 'Nachamu, nachamu ami' / 'double comfort' / '[comfort] for the First Temple and for the Second Temple,'

is the comfort of the building of the Third Temple in the third redemption,

an eternal house and an eternal redemption

(after which there is no exile). And this matter also belongs to 'Va'etchanan,'

the prayer of Moses to enter the land,

as is known, that had Israel merited to enter the land and build the Temple through Moses,

there would have been immediately an eternal redemption and an eternal Temple.

However,

in Parshat Va'etchanan it is emphasized also

(and mainly)

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

as explicitly stated in the verse: 'And G-d became angry with me for your sakes, and did not listen to me,'

and even 'And G-d said to me: Do not add to speak to Me further 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 cause to inherit'

of Parshat Va'etchanan,

the reason for Nachamu,

16 Menachem Av

them the land, etc.'

That is,

that in Parshat Va'etchanan it is emphasized that in practice the entry into the land was

(not through Moses,

but)

through Joshua,

after which there was destruction and exile

(and as stated later in the portion: 'When you beget children, etc.' - the reading of Tisha B'Av)

.

And how does this fit with the content of the Haftarah regarding the nullification and negation of the destruction and exile through the double comfort in the eternal redemption and eternal Temple?

And even though ostensibly one could say that in Parshat Va'etchanan the need and necessity for the double comfort in the true and complete redemption is emphasized

(because

(the destruction and exile,

since)

that the entry into the land was not through Moses - it is logical to say that also the double comfort itself

(not only the need and necessity for it)

belongs to the content of Parshat Va'etchanan,

as follows.

And it will be understood by first explaining the content of the first Haftarah of the 'Seven of Consolation,'

'Nachamu, nachamu ami' - 'double comfort':

The connection of the Haftarah to matters of redemption is

(in addition to the general matter of 'comfort,'

'Nachamu')

also from the aspect of the matter of 'double'

('double comfort')

- as is known that 'double' belongs and indicates the matter of redemption,

as stated in the Midrash: 'Five letters are doubled, and all are language of redemption,'

'Chaf' - with which our father Abraham was redeemed from Ur Kasdim,

as it is written² 'Go for yourself from your land,'

'Mem', etc.,

'Nun', etc.,

'Pe' - with it our ancestors were redeemed from Egypt,

as it is said 'I have surely visited,'

'Tzadi' - in it the Holy One, blessed be He, will redeem Israel at the end of the fourth kingdom, as it is said²⁵ 'A man whose name is Tzemach, and from beneath him will sprout.'

And one could say,

that the connection of 'double' to redemption is also hinted in the language of the verse²⁵ 'Double for TuShYa' - 'TuShYa' also from the language of salvation

(redemption)

.

And in explaining the matter

(simply²²)

- one could say:

'Double' - many times,

including

(in addition to two times like this)

also multiplicity,

or even great multiplicity,

and until the ultimate multiplicity in a boundless manner²,

as we find in the words of our Sages that they learn from the doubled language in the verse 'even a hundred times,'

that the intention in this

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

but)

also for a greater multiplicity and until the ultimate multiplicity that is included in the completeness of 'hundred'

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

in which are included all the blessings and illuminations and influences

Sefer HaSichot - 5751

and the supernal influences)

- because the dominance of all matters is in the number ten

(the complete number)

as each one of them includes ten

(ten times ten - the number hundred,

and consequently included in this is also the inclusion of ten in each of the hundred

(ten times hundred)

,

the number thousand,

and likewise the inclusion of ten in each of the thousand

(ten times thousand)

,

the number myriad,

and includes also 'ribo' (myriad)

(from the language)

multiplicity,

And until the ultimate multiplicity that "cannot be numbered due to abundance"¹⁰.

And accordingly, we must explain the connection and relevance of the double to the redemption - because,

The concept of the infinite double,

Belongs to the true and complete redemption,

For then the infinite Divine light will be revealed in the world

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

,

And therefore all matters will be in true perfection,

Starting from the true perfection of redemption and the Holy Temple,

Eternal redemption and an eternal Holy Temple,

Without limit

(Unlike the First Temple and Second Temple

(In the first and second redemption)

Which were for a limited time,

410 years)

.

And it can be said,

That the infinity in the true and complete redemption is emphasized in the double "Nachamu Nachamu" more than in the "five letters"

(that)

Were doubled and all are a language of redemption":

In the double of "Lech Lecha" - the two words are identical in their letters

(Lamed and final Khaf)

,

But they differ in their meaning and content

(Due to the difference in their vowel points)

- 'Lech'

(Lamed with segol and Khaf with shva)

Its meaning is 'go,'

And 'lech'

(Lamed with shva and Khaf with kamatz)

Its meaning is 'for your benefit'

And for your good

(Meaning it includes also the benefit and good of his redemption from Ur Kasdim)

.

In the double of "Pakod Pakadeti" - the meaning and content of the two words are the same

(Language of remembrance)

,

But there is a difference in their letters

(And in their vowel points)

- 'Pakod' is the root of the word,

And 'Pakadeti' is the action

(In the past tense,

And similarly "

(Pakod)

Yifkod",

In the future tense")

.

And similarly in the double of "Tzemach ... Yitzmach" - that 'Tzemach' is the root,

And 'Yitzmach' is the action.

But not so in the double of "Nachamu Nachamu" - there is no difference in the letters and vowel points of the doubled words,

For both are exactly the same.

And in explaining the superiority in doubling two exactly identical words

("Nachamu Nachamu")

Over doubling two words that differ between them

(In their meaning,

Like 'Lech Lecha',

Or even in their letters like 'Pakod Pakadeti')

- It can be said:

The doubling of the term with a change from the first time

(Like 'Pakod Pakadeti')

- Indicates that there are different aspects in the matter,

Or that there is another particular detail not included in 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,

In addition to strengthening the general matter through the double wording,

It is emphasized in the change of the double wording that within the general matter there are different aspects that differ from each other.

But not so when the doubling of the word is exactly identical

(Like 'Nachamu Nachamu')

- There is no difference in the aspects of the matter,

And no addition of a particular detail not included in the first time,

But rather the concept of doubling itself.

And the explanation of the difference between them regarding the matter

Parshat Va'etchanan,

Shabbat Nachamu,

16th of Menachem Av

The infinite

(Double)

In the redemption - from the double of "Pakod Pakadeti" it is emphasized

(Also)

That there are different aspects in the redemption

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

,

And each has what the other lacks,

And consequently, this is not truly infinite,

But not so in the double of "Nachamu Nachamu" - the infinity is emphasized in the matter of redemption,

Infinite

(Double)

In its true essence¹¹.

[And it is sweetened further according to the words of the Midrash¹²: 'All go

(The patriarchs and 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: 'The storm-tossed one is not comforted,'

The Holy One, Blessed be He, said to them: I and you will go and comfort her,

Thus, 'Nachamu Nachamu Ami,'

Comfort her, comfort her, my people

(Ayin with chirik

(Instead of patach, meaning 'with me')

,

It is not fitting for anyone to go except Myself'⁴ - and it can be said,

That this matter is also hinted in the double of 'Nachamu Nachamu',

For the double indicates the infinity in the consolation,

Since the consolation is through the Holy One, Blessed be He, Himself,

True infinity⁴]

.

And a more detailed explanation of the matter - that the infinity in the double of "Nachamu Nachamu" does not negate, G-d forbid, the particular virtues in the aspects of the redemption,

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

From the interpretations of 'double consolation'

("Nachamu Nachamu")

- That the double consolation is 'for the First Temple and for the Second Temple'

(As above section 1)

.

And one must understand⁴²: Since the consolation is

(Not merely words of appeasement and the like,

But)

Through the rebuilding of the Holy Temple,

What is the practical difference that this consolation

(Through the building of the Holy Temple)

Is for two destructions? To restore the Holy Temple?

And the explanation in this - that the First Temple and the Second Temple are two aspects/levels of the Holy Temple,

And each has what the other lacks:

The virtue of the First Temple - in the revelation of Divinity

(From the higher aspect)

,

That there was in it a revelation of Divinity at a higher level than in the Second Temple,

Because in the Second Temple five things were missing⁴⁴,

And in particular the ark,

"The resting place of the Shechinah"⁴⁴.

And the virtue of the Second Temple - in its permanence in the world

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

greatness in place

(structure)

and in time

(years/ the boundaries of the world.

Sefer HaSichos - 5751

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

'double comfort',

'for the First Temple and for the Second Temple' - that the Third Temple will also be a threefold Temple,

that it will have the virtues of the First Temple and the Second Temple in ultimate perfection,

and the revelation of G‑dliness in the most elevated level,

and permanence in the world in an eternal manner,

and the connection of both together

(third)

.

And since the two aspects of comfort for the First Temple and for the Second Temple are hinted at in the duplication of 'Comfort, comfort'

(for the two words are exactly identical)

which represents the truly unlimited

(as above, sec. 4)

- it can be said,

that also the double comfort 'for the First Temple and for the Second Temple'

(different aspects in the Holy Temple)

is in a manner of truly unlimited,

namely,

that the essence of the Third Temple is unlimited,

and due to the absence of limitation, it contains the dominion of all possible aspects⁴⁶,

from the upper aspect and from the lower aspect and from both together,

and each of them in a manner of unlimited.

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

(double comfort)

to Parshat Va'etchanan:

One of the main themes of Parshat Va'etchanan - the duplication of the Ten Commandments,

for although they were stated in Parshat Yitro,

they were repeated and duplicated in Parshat Va'etchanan⁴⁷ all the details of the Ten Commandments

(which include the entire Torah⁴)

-

identical duplication

(in general⁴)

.

And the explanation of the matter*:

Among the differences between the Ten Commandments in Parshat Yitro and the Ten Commandments in Parshat Va'etchanan - similar to the difference between the First Tablets

(when Bnei Yisrael were at the level of tzaddikim)

and the Second Tablets•⁸

(when Bnei Yisrael were at the level of baalei teshuvah/ for the Ten Commandments in our parshah come after

(and part of)

the words of rebuke of Moshe to Bnei Yisrael,

the concept of teshuvah is understood,

which is connected with the Second Tablets.

And in a slightly different style: the Ten Commandments in Parshat Yitro are primarily from the upper aspect,

and the Ten Commandments in Parshat Va'etchanan are primarily from the lower aspect⁵².

But,

since in Parshat Va'etchanan it is not mentioned

Shabbos Parshas Va'etchanan,

Shabbos Nachamu,

16 Menachem Av

and 74

The general principle of the breaking of the Tablets and the Second Tablets

(except in Parshat Eikev afterwards■⁵,

even though according to the order of things it is more appropriate that the details of the breaking of the Tablets should follow the overall story of the Revelation at Mount Sinai until the giving of the Tablets in Parshat Va'etchanan)

,

it can be said,

that the duplication of the Ten Commandments in Parshat Va'etchanan primarily emphasizes the unlimited nature of the Torah⁵⁴.

And this is the connection of Parshat Va'etchanan to the duplication of the true and complete redemption

(the content of 'Comfort, comfort',

'double comfort')

- because the unlimited aspect of the Torah in its truth and perfection will be revealed in the future in a 'new Torah⁵■⁵'

(that)

from Me it shall go forth""⁵.

That is,

that it is the will of the Holy One, blessed be He, that there be a Divine revelation that produces awe and self-nullification.

And in Parshat Va'etchanan it is primarily emphasized

(the purpose and goal of the Divine revelation in)

r,

absorption □ the lower existence -.

'You have been shown to know that the Lord is G‑d... From the heavens He made you hear His voice... and on the earth He showed you His great fire, and you heard His words...'

(our parshah 4,

35-36/,

'Face to face the Lord spoke with you'

(5,

,

and at the end of the matter,

.

'These words the Lord spoke to all your assembly on the mountain from the midst of the fire, the cloud, and the fog...'

(ibid.,

19>,

And 'When you heard the voice from the midst of the darkness and the mountain burning with fire, you approached me... and you said, "Behold, the Lord our G‑d has shown us His glory... Now why should we die... For who of all flesh has heard the voice of the living G‑d... You go near and hear..."',

then.

And the Lord heard the sound of your words when you spoke to me, and the Lord said to me, 'I have heard... They have done well in all that they have spoken...'

(ibid.,

20-25)

.

And in more detail - that in the future there will be the two virtues of the First Tablets

(from the upper aspect) and the Second Tablets

(from the lower aspect)

,

and both together

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

(a new Torah)

from Me it shall go forth' - specifically 'from Me',

from the Holy One, blessed be He, Himself,

and

(from Me)

shall go forth' specifically,

that 'it shall go forth' from the heavens⁵⁷

('from Me')

and come down to earth in the understanding and comprehension of the human intellect]

,

rather,

that there is not here a division of different aspects in the Torah,

but rather,

that due to the absence of limitation, there is perfection in all possible aspects

(as above, sec. 5)

.

And it can be said,

that in such a manner there will also be a '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 it shall go forth' - that there will not be the division of two aspects,

from above to below

('My tongue shall answer Your word'""⁵,

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

and from below to above

('Whoever reads and studies, the Holy One, blessed be He, reads and studies opposite him'",

that the Holy One, blessed be He, reads and studies after the study of man)

,

but rather in a manner of unlimited,

and due to the absence of limitation, there is also perfection in all possible aspects.

And in this manner we can explain regarding Moshe's request to enter the Land at the beginning of Parshat Va'etchanan:

Among the reasons that Moshe's request to enter the Land was not fulfilled,

As it is written, "And the Lord said to me etc., 'You shall not cross this Jordan, and command Joshua etc., for he etc. will cause them to inherit the land etc.,'"

Although the entry into the Land would have been through Moshe

(had it been)

it

Sefer HaSichos - 5751

in a more elevated manner than the entry into the land

(which actually took place)

through Yehoshua

(an eternal redemption after which there is no exile)

- Because there is also an advantage in the entry into the land through Yehoshua.

And the explanation for this - that the conquest and division of the land through Yehoshua is from the aspect of his leadership

As emphasized in the manner of conquest and division over a long 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 Shoftim: "And it was after the death of Yehoshua that the children of Israel asked the Lord, saying: Who will go up for us against the Canaanite to fight against him? And the Lord said: Yehudah shall go up etc. And Yehudah said to Shimon his brother: Come up with me into my lot, and we will fight against the Canaanite, and I will also go with you into your lot" — since the refinement of the lower is through prolonged work that requires a lot of time etc.⁴

And moreover, and mainly — that even after the complete conquest and division of the land the first time,

Yisrael went into exile from the Land of Israel,

and not only the Babylonian exile for seventy years,

but also the subsequent exiles until the last exile that lasted nearly two thousand years.

.

.

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

(as the Sages said: "The Holy One, blessed be He, did not exile Yisrael among the nations except so that converts would be added to them,"

which refers

to the holy sparks that Bnei Yisrael refine in exile **/ and in the well-known phrase, to make the Diaspora into the Land of Israel,

and after and through "our deeds and our service during the entire time of the exile" in refining the lower,

we enter the land in the true and complete redemption,

and then the entry into the land will be with ultimate perfection in both aspects

(of Moshe and Yehoshua)

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

and also from the lower aspect.

And from this it is understood that in Parshat Va'etchanan the advantage of the entry into the land with ultimate perfection is emphasized

(which was not through Moshe, so that there would also be in it the advantage that is through Yehoshua)

- in a manner of without limit

("Be comforted, be comforted,"

"double consolation")

,

Shabbos Parshas Va'etchanan,

Shabbos Nachamu,

16 Menachem Av

As mentioned,

that from the aspect of the absence of limitation, there is dominion in all modes and in all matters,

and simply - that the entry into the land, the conquest and inheritance of the land, is immediately and at once"⁷

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

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

but also the land of the Keni, Kenizi, and Kadmoni,

the land of the ten nations,

and in a manner that "all its inhabitants"⁷

(perfection in soul)

⁷⁷,

that all Bnei Yisrael

(including also all Bnei Yisrael of all the generations up to now⁷⁴)

dwell in the entire Land of Israel,

in a permanent and eternal manner forever and ever.

*

In what was said above, that on Shabbos Nachamu the unlimitedness is emphasized

(double)

that in the true and complete redemption,

a special elevation is added in the fixedness of this year - that Shabbos Nachamu

comes after the great preparation of Erev Shabbos

("He who toiled⁷⁵

on Erev Shabbos will eat on Shabbos"⁷)

which occurred on the fifteenth of Av.

And after first explaining the connection of the fifteenth of Av

(and particularly when it occurs on the sixth day)

to the true and complete redemption:

The fifteenth day of the month - on which "the moon stands in its fullness"⁷⁷,

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

and "are destined to be renewed like it"⁷,

in the true and complete redemption through Dovid Melech HaMoshiach

(who is connected to the moon,

the sefirah of malchus)

.

The fifteenth of the month of Menachem Av

("Menachem" before "Av")

- the perfection of the month that is named after Moshiach,

that "his name is Menachem",

and his birth

("his mazal prevails"⁴³)

in this month

(on Tisha B'Av⁷,

and when the moon is full on the fifteenth of Av, we know with certainty that Moshiach has already been born")

,

a month whose mazal is a lion,

in which "a lion will come etc. and build Ariel"⁴.

Specifically with great preparation

(see Beitzah 2,

2 and Rashi⁴⁶.

and elsewhere)

.

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And especially when it falls on the sixth day - the day Adam HaRishon was created⁵,

who was created on the sixth day "so that he would enter

(find everything ready)

to the feast immediately" - which alludes to the sixth millennium in which everything is ready for the feast⁷ of the Leviathan and the wild ox, in "a day that is entirely Shabbos and rest for eternal life."

And it could be said,

that in these matters

(the fifteenth of the month,

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

the unlimitedness is emphasized

(double)

that in the true and complete redemption, the true perfection of all matters together is expressed:

In the matter of "the moon stands in its fullness"

(the fifteenth of the month)

- that the perfection of the moon is by its receiving the light of the sun in completeness,

and to the ultimate perfection of the union of the two aspects of sun and moon in the future,

as it is written: "And the light of the moon shall be like the light of the sun etc."

In the matter of the fifteenth of Menachem Av - that the birth of Moshiach is specifically in the moment after the destruction,

as it is in the midrash of our Sages: that when his cow bellowed once, the Beis HaMikdash was destroyed,

and when his cow bellowed a second time, the deliverer and redeemer of Yisrael was born,

and not only that, but also after he becomes great,

including and especially spiritual greatness,

"from his shoulder and upward he was taller than all the people"

(as all details of the laws of a king,

and certainly regarding Moshiach,

king and master)

,

the destruction continues and the

Shabbos Parshas Va'etchanan,

Shabbos Nachamu,

16 Menachem Av

exile for a period of time,

and to the longest period of time - that the intention in this is that the perfection of the redemption will be from the upper aspect and from the lower aspect,

and from both together.

And in the matter of everything being ready for the feast - that the perfection of the feast of "a day that is entirely Shabbos"

(through the preparation on the sixth day)

In all details of the matters, it is from the aspect of the perfection of the unlimited,

As emphasized also in the duplication of "good" on the sixth day.

And one should add,

that the concept of the unlimited is also emphasized in the service of man starting from the fifteenth of Av - that,

"From here onward, 'he who adds, will add',

,

"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 fit"••*,

and fulfill the commandment 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 perfection of the concept of increase in Torah study is in a manner above measure and limitation,

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

"with all your might,"

,

the might of the unlimited,

which is connected with,

"the unlimited"

(without limit)

the true one"*,

and this is the preparation for increase in Torah in its truth and perfection in a manner of truly unlimited -

"A new Torah from Me shall go forth,"

(as above in section 6)

.

And through this, the perfection of,

"he will add life to his life" in a manner above measure and limitation—eternal life.

And especially emphasized in the aforementioned - on Shabbat Nachamu, which follows the fifteenth of Av of the year 5751:

It was spoken many times in the recent period that according to all signs we are in,

"the year in which the King Moshiach will be revealed"••'

(in addition to the calculation of Friday afternoon after midday, which begins in the year 5751²•*)

- as hinted in the acronym

(a year spread throughout all of Israel)

,

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

and especially that during the year they saw in actuality

(and will yet see)

many events that are,

"wonders,"

and beyond this,

that each one of them is in a manner of,

"wonder" also in relation to the "wonder" preceding it,

wonder upon wonder that arouses new amazement••*.

- including also the,

"wonder" that is occurring these very days: the gathering of Anash and the shluchim shlita in the country of Russia,

who have gathered from many places

(also from other countries of the world)

in the town of Lubavitch,

including also to prostrate on the holy graves of our Rebbes and leaders whose resting place is honored,

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

(whose yahrzeit day,

the twentieth of Av,

coincides with this Shabbat Kodesh? and in addition,

they gather in the capital city of the entire country,

Sefer HaSichos - 5751

Moscow•' in order to consult and converse together

("A man will help his fellow")

out of love and unity,

"as one man with one heart")

and to make good resolutions to increase with greater vigor and 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,

"for he who adds, will add,"

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

that the same country that fought against the activities of his holiness my father-in-law, the Rebbe, the leader of our generation,

(and similarly regarding the activities of the baal hayahrzeit of the twentieth of Av)

in spreading Torah and the wellsprings outward,

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

that these "wonders"

(which they have already seen in actuality)

arouse and emphasize that immediately and instantly 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" even in relation to the Exodus from Egypt.

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

(from the month of Tishrei,

the beginning and start of the year)

,

in the eleventh month,

which is connected with "eleven days"

from Chorev,

in a concept above measure and limitation of ten,

of the order of evolution.

And also according to the counting of months from the month of Nisan - that if they had merited, the redemption would have come in the month of Nisan,

in which they were redeemed and in which they are destined to be redeemed,

and at least in the month of Iyar,

acronym for Avraham, Yitzchak, Yaakov, and Rachel⁵"

(the four legs of the Chariot)

that "Rachel cries for her children, refuses to be comforted..." until Hashem promises her that "the children will return to their border"⁵²,"

and at least in the month of Tammuz,

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

in the concept of "the fifth to Pharaoh,"

"that break forth and reveal all the lights from it,"

the month of Menachem-Av whose zodiac is Leo

(as above in section 68)

And in this very month - on Shabbat Nachamu,

in which begins the "double consolation"

("double for

Parsha Va'etchanan,

Shabbat Nachamu,

16 Menachem-Av

Tushiyyah"'¹¹)

of "the seven 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" -

so certainly and 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 reality,

and immediately and instantly,

in the midst of Shabbat Nachamu which follows the 15th of Av,

in which the unlimitedness of the true and complete redemption is emphasized.

*

And in practical terms:

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

(on Friday, Erev Shabbat,

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

of the unlimitedness

of the redemption,

through the increase in matters of Torah and mitzvos in a manner above measure and limitation.

And in more particular - increase in Torah study

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

,

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

including the study of Ein Yaakov,

Aggadah in Torah,

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

and further and mainly,

the study of the inner dimension of Torah,

As stated by the Arizal

(for his hillula is on the fifth of Menachem Av)

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

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

and a special emphasis on increasing Torah study regarding matters of the Redemption – both in the revealed aspect of the Torah,

and in particular in the Rambam's book²⁷, which includes also the laws that pertain to the time of the Redemption,

such as the Laws of the Chosen House

(which they learned just now during the Three Weeks)

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

and [these are] in the inner dimension of the Torah,

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

"Through this composition of yours

(the Torah of Rabbi Shimon bar Yochai)

.

.

they will go out with it from exile with mercy"⁵⁸,

There is a special elevation in studying those 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

"Ten

(a public)

who sit

(in a settled and permanent manner)

and engage

(in a manner of 'occupation')

in the Torah""'-¹,

as the instruction of 'a matter of Mishnah' that is learned in this Shabbos's Pirkei Avot – the third chapter,

which also hints to the third Redemption and the third Holy Temple,

through which the consolation is made double for the First Temple and the Second Temple.

And one should add study and instruction related to the matter of Redemption also from the beginning of the third chapter: 'Look at three things':

"Three things"

(generally)

– one could say,

that it also hints to the third Redemption and the third Holy Temple,

a threefold Redemption and a threefold Holy Temple,

which includes the two virtues of the first and second Redemption / First and Second Temple,

and both together.

And 'Look at three things' – specifically 'look',

which indicates deep contemplation and meditation⁶⁰ on the matter of the third Redemption and the third Holy Temple

("three things")

,

with patience, expectation, and special longing,

"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 we stand on the threshold of the Redemption,

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

And one could say,

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

("three things")

achieves perfection in all matters of service that are included in 'three things' – the three lines of Torah, service, and acts of kindness,

whose 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 because of the absence of limit, there is perfection in all the lines"¹.

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

"Three things" – alludes

(also)

to the Torah,

"the third Torah",

including and especially – the 'new Torah'

(that)

will go forth from Me" in the third Redemption,

the preparation for which is through the increase in Torah study in an unlimited manner from the fifteenth of Av onward

(as above, sec. 9)

.

And accordingly, we can explain the teaching of the Mishnah 'Look at three things' that is learned on the Shabbos following the fifteenth of Av – that although on the fifteenth of Av each person decided

(and began to fulfill in practice)

to increase in Torah study,

nevertheless,

on the following Shabbos he must examine

("look")

his decisions once again and increase in them even more,

in a twofold manner,

until they are in a manner suitable and fitting to prepare

(a kind of and example)

for the boundless

Parshas Va'eschanan,

Shabbos Nachamu,

16 Menachem Av

of 'a new Torah will go forth from Me',

the perfection of 'the third Torah' in the third Redemption.

And may it be His will that from the contemplation

(study and contemplation)

on the matters of the third Redemption and the third Holy Temple

("Look at three things"/ we will merit immediately to see the third Redemption and the third Holy Temple in actual reality,

and immediately, literally.

And simply – on Shabbos Parshas Va'eschanan,

Shabbos Nachamu,

before the start of the reading

(at the time of Minchah)

in the following portion,

"And it will be, because you will listen",

– which is especially relevant to this period,

as it is known that 'eikev' refers

(also)

to the end of days,

the footsteps of Moshiach,

for then surely 'you will listen... and you will observe and you will do...' all matters of Torah and mitzvot in thought, speech, and action

("three things")

-

Moshe's request is fulfilled

("the first redeemer is the final redeemer")

"Please let me cross over and see the good land... this good mountain

(this is Jerusalem)

and the Lebanon"

(this is the Holy Temple)

"¹,

that Moshe Rabbeinu,

and all his generation,

and all Bnei Yisrael of all generations,

together with Bnei Yisrael of this generation,

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

and the Nasi of our generation at our head,

come and enter our holy land,

to Jerusalem, the holy city,

to the holy mountain and to the third Holy Temple,

and celebrate there the joy of the Redemption¹⁴¹ with great and extra joy, even relative to the joy of the Simchas Beis HaShoevah, about which they said⁴ 'Whoever has not seen the Simchas Beis HaShoevah has never seen joy in his life',

And in the language of Chazal at the conclusion and seal of Maseches Ta'anis

(in continuation of the topic of 'There were no better days for Israel than the fifteenth of Av')

– 'The Holy One, blessed be He, will make a dance for the tzaddikim, and He will sit among them.

.

And each and every one will point with his finger,

as it is said¹⁴⁴ 'And on that day it will be said, Behold, this is our God, we hoped for Him and He saved us; this is Hashem, we hoped for Him, let us rejoice and be glad in His salvation.'

Sefer HaSichos - 5752