English translation — שיחת ל"ג בעומר בעת ה"פאראד" ה׳תשמ"ג.

They recited the twelve verses and rabbinic sayings.¹

Afterwards they sang the melody "We Want Moshiach Now".

The day of Lag BaOmer is connected with several aspects of joy of a mitzvah.

Beginning with the fact that this is the day of rejoicing of Rashbi². The day of the joy of the great Tanna Rabbi Shimon bar Yochai,

who said about this day that this is his joy,

and he wants that every single one and all Jews,

beginning with very young children,

should participate in his joy and rejoice with him³,

and with a "great joy"⁴.

A second thing that occurred on the day of Lag BaOmer

(which is also a reason for joy on this day):

The students of Rabbi Akiva

[who he (Rabbi Akiva) was also the Rebbe of Rashbi⁵]

who "died from Pesach until Shavuot"⁶ — "ceased to die"⁶,

the plague, heaven forbid, stopped.

The reason for the plague

(until Lag BaOmer)

was that the students of Rabbi Akiva "did not treat each other with respect"⁷. They did not conduct themselves one with the other with the proper respect,

with the respect befitting students of Rabbi Akiva — therefore they received the punishment

(penalty).

And on this day of Lag BaOmer they "ceased to die". From this it is understood that then the cause that brought about their deficiency ceased and was nullified.

That is, then

(from Lag BaOmer)

they conducted themselves with the respect that is fitting for a Jew in general and especially for a student of Rabbi Akiva.

Since each one of us knows of these two matters connected with the day of Lag BaOmer,

it is as with everything: one must learn something certain from it. To learn the primary mission of a Jew —

"I was created to serve my Maker"⁸. That each one of you,

each one of us and each one of the Jewish people was created in order to serve the Supreme One and to bring the Supreme One satisfaction,

"satisfaction before Me that I spoke and My will was done"⁹.

From this is also understood the great fortune and pleasure that a Jew has when he contemplates that he has the ability to bring pleasure to the King of kings, the Holy One, blessed be He —

he will surely do this with joy and a good heart,

with a great joy and with the greatest enthusiasm.

Including also the doing in harmony with the lessons of the two above-mentioned matters connected with Lag BaOmer —

in the "I was created to serve my Maker",

the service of every Jew to serve the Supreme One and to bring Him satisfaction.

And especially since the Torah is eternal¹⁰: Torah

(including also that which the Torah tells us about Rabbi Akiva and Rashbi)

is an eternal lesson¹¹,

not only in the generation of Rabbi Akiva and Rashbi,

but for all generations afterwards,

also our generation and the generations after our generation —

how one must conduct oneself in daily life. In the primary mission in which a Jew must contemplate —

"I was created to serve my Maker".

Beginning with a great principle in the Torah —

"Love your fellow as yourself" —

the instruction and lesson from the aforementioned story about the students of Rabbi Akiva —

how they first reviewed¹² the instruction of Rabbi Akiva¹³,

that "Love your fellow as yourself"¹⁴ is a "great principle in the Torah" —

then everyone who has become aware of this will influence all those whom they can reach,

and especially children on other children,

boys on other boys,

and girls on other girls —

that they too should treat each other with respect.

This causes and creates a great satisfaction in the Supreme One who commanded "Love your fellow as yourself",

and a great satisfaction in Rabbi Akiva and his students who commanded and revealed that this

("Love your fellow as yourself")

is a "great principle in the Torah",

for the Torah is eternal

(as above).

It is understood,

that since the day of Lag BaOmer is connected with Rashbi,

one must first of all learn

(regarding one's own service to serve his Master)

from the conduct,

the behaviors,

of Rashbi about which Torah tells us.

Since Torah tells us about this,

it is certainly not merely a story¹⁵,

but rather a lesson,

a directive for each and every one –

Notwithstanding the greatness of Rashbi,

for who can compare to him¹⁶,

to the extent that Rabbi Akiva,

his teacher,

testified about him¹⁷:

"I and your Creator know your power." Who can assess the greatness of Rashbi,

it is only "I",

Rabbi Akiva who was his teacher,

and "your Creator",

the Almighty who created him¹⁸.

Notwithstanding this,

just as Rashbi wanted to strike and open up for the entire world –

so together with his behaviors about which Torah tells us,

he

(Rashbi)

gave every Jew,

starting from very young children who will go in his ways –

the possibility that regarding this "I have toiled and found"¹⁹ should be fulfilled:

When they will exert themselves and labor to conduct themselves as Rashbi conducted himself –

no matter how small in years or small in understanding,

it is certain that "and I found",

that they will achieve and find it in the fullest measure.

What is the main conduct,

the main behavior of Rashbi?

The Oral Torah tells us,

an oral instruction

(which was later also printed and is studied) –

that with him was "his Torah was his craft"²⁰.

He occupied himself with various other things. Certainly he had to attend to eating,

drinking and the like. But what was "his craft",

his profession and occupation,

and in this he raised himself,

and raised his students,

and raises and educates each one of us who wishes to receive from him his education –

that his Torah is "his craft".

Even if one is occupied with various other things,

one must remember that all other matters besides Torah are "secondary",

subordinate as a secondary matter,

a tertiary matter. The true profession and true occupation and true vitality of every Jew who wishes to go in the ways of Rashbi –

is the matter of learning Torah.

The directive that by every Jew there must be "his Torah is his craft" is a special,

strong and living directive especially for every Jewish child:

Adults,

especially married ones,

must devote a portion of their time to earning a livelihood,

consequently time is also taken up by coming into contact with other people,

with whom one must also speak about Torah,

but one must also speak with them in a manner that will help to earn a livelihood.

But by children,

their parents provide for them and they remove from the children all sorts of worries,

they give them ready-made food and drink,

a dwelling,

clothing and all things in which they are needed,

and they give it to them with a generous eye,

in the best measure that the parents can give them.

It is therefore certain that the children have no worries and no other occupations that would take away from the time which they can devote to learning Torah. That is, that by them there can be "his Torah is his craft",

since they have no other worries.

Therefore the lesson from Rashbi that there must be "his Torah is his craft" is especially by Jewish children:

Not looking at what kind of place and school the children learn and are educated in –

they must know,

that they have a grant of power,

a strength,

given to them from Rashbi,

that by them it should be

(if it will indeed be by them "I have toiled",

they will decide that by them it will be)

"his Torah is his craft",

that all their free time,

every free minute,

they will occupy themselves with their profession,

with their calling,

in which the Most High educates them –

learning Torah,

"his Torah is his craft",

for education is also connected with "craft",

as it is written²¹ "he trained Hadassah",

"trainer" from the term education. So that every free minute will be devoted to learning Torah, as you have just now taken a portion and reviewed verses from the Written Torah and sayings of our Sages from the Oral Torah.

From this comes another special instruction for children –

especially connected with these days:

Now the time is approaching when your mothers and fathers

(or relatives)

will enroll you in a "camp"

(summer camp).

When the "vacation" begins,

the time when one is freed from school,

they will enroll you –

that you should go into a "camp" for several days,

weeks or months –

You should ask the mother and the father,

and the mothers and fathers who are now here,

they are asked in the name of Rashbi –

that they should endeavor,

even to the extent of "I have toiled",

toil,

to enroll every child and all children in a "camp" where every free minute is devoted to learning Torah and fulfilling its commandments,

"his Torah is his craft".

Of course,

this includes both those who need to do this regarding themselves,

for one does not yet know where they will be enrolled. But from the aspect of "Love your fellow as yourself" –

one must influence other children and other parents,

that they should enroll the children in a "camp" where every free minute is devoted to learning Torah and fulfilling commandments.

Every child must ask among his friends,

and girls among their friends:

how will they spend and utilize the summer time,

the "vacation" time,

so that then it should be to serve my Master,

serve the Most High and give Him pleasure in the best way. For the very approach itself brings immediately the conclusion,

that one must do everything one can to spend the summer in an environment,

a "camp",

where every free minute is devoted to learning Torah and fulfilling commandments,

"his Torah is his craft"

(as above).

Together with Torah come commandments,

study is greater because it leads to action²²,

Torah shows how to fulfill the commandments. So after the first lesson from Rashbi regarding Torah

("his Torah is his craft"),

comes the second lesson regarding commandments,

in which also Rashbi indicated and paved the way:

The first thing that Rashbi himself did immediately at the first opportunity after he was freed from his thirteen years in the cave,

secluded from the world,

hiding because of a decree that was decreed upon him for strengthening Judaism²³ –

was:

he did a favor for Jews.

As the Gemara relates²⁴,

that upon leaving the cave Rashbi said "There is a matter that needs to be rectified",

whether there is something that he can rectify in the world. And they told him that there is a certain matter that is distressing and a burden for Jews,

he immediately rectified it.

And he himself did it,

in a manner of "I have toiled",

toiled,

until he accomplished and himself secured for the Jews about whom he was told that they need a favor –

that they should be able to conduct their lives without the burden and difficulties.

That –

That this is one of the forms and ways of performing the commandment of acts of kindness and charity.

That this is the second lesson from Rashbi

(after the first lesson –

in Torah):

Each of you must remember,

that in order to fulfill “Love your fellow as yourself” it is not enough to have the feeling in the heart,

or to speak words of love to another,

good words,

or to have it in thought,

which is also very important –

it must also come down into actual deed.

That you trouble yourselves,

with your body or with your money and the like,

to help every Jew whom you can reach and you know that he needs charity or help with money or help in another manner, and to do this in actual deed,

with joy and a good heart,

as said earlier.

This is also among the matters that bring the Above One satisfaction,

“satisfaction before Me”,

the greatest satisfaction,

as the Alter Rebbe explains in Tanya²⁵ that therefore charity is “equivalent to all the mitzvos”²⁶,

it is as important as all the mitzvos together,

And knowing this

(that through this one brings the Above One satisfaction)

adds more relish and effort to do in both of the above-mentioned matters

(in which we have a lesson from Rashbi) –

the study of Torah until “his Torah is his craft”,

and the fulfillment of mitzvos,

beginning with the primary mitzvah,

the mitzvah of charity with money,

charity with speech and charity with thought,

through “Love your fellow as yourself”,

and to the fullest extent.

And regarding all these things one is assured,

that at the time one resolves

(decides)

to do so –

“the Holy One, blessed be He, helps him”²⁷ in both matters even more than you prepared beforehand,

and to accomplish more easily,

better,

more broadly and more deeply.

The second thing on the day of Lag BaOmer is

(as mentioned earlier) –

that after the students of Rabbi Akiva “did not treat each other with respect” and therefore they perished,

on the day of Lag BaOmer they began again to treat each other with respect and therefore then “the plague ceased”.

From this too there is a lesson for everyone, beginning with even small children

(in addition to the instruction from the first thing on Lag BaOmer,

the day of the hillula of Rashbi,

that in everyone there must be “his Torah is his craft”,

and doing mitzvos,

beginning with the mitzvah of charity etc.),

and as an introduction:

The actions and conduct of a person,

and also the mitzvos,

are generally divided into two types –

“Turn away from evil” and “Do good”: to guard oneself with the greatest care not to do any evil,

bad things,

and to constantly do good things.

That which was discussed earlier, the lesson from

(the first thing on Lag BaOmer)

Rashbi,

that in everyone there must be “his Torah is his craft”,

and to fulfill mitzvos beginning with the mitzvah of charity and “Love your fellow as yourself” –

this is in the category of “Do good”.

To this is added the second lesson of Lag BaOmer

(from the conduct of the students of Rabbi Akiva)

in “Turn away from evil” –

that one must be strongly careful not to harm another Jew,

“What is hateful to you, do not do to your fellow”²⁸,

which is indeed the “Turn away from evil”,

the opposite of “Love your fellow as yourself”:

“Love your fellow as yourself” is in the positive,

in “Do good”. “What is hateful to you, do not do to your fellow” is in the negative,

“Turn away from evil”,

to guard oneself from doing bad things to another,

which if one would do to him he could not bear.

Regarding this

(the negative,

“What is hateful to you, do not do to your fellow”)

one needs a special directive

(and the directive for the positive,

“Do good” –

“Love your fellow as yourself” is not sufficient for this),

and for this comes the second lesson of Lag BaOmer

(in addition to the first lesson which speaks about “Do good”):

It is –

It is in the nature of a person,

that after he has fulfilled with another "do good,"

he has done him a favor,

a good thing,

a charity,

helped out or the like –

he thinks to himself:

since he has done him a favor,

it gives him a right not to be so considerate with the other,

and not to be so careful not to touch his honor,

since he has already done him a favor,

and all the more so if he has done him the favor once and twice and multiple times!

The second lesson of Lag BaOmer comes and teaches each one of us,

each one of you and each one of the Jewish people in the entire world –

that even though the One Above has granted merit and given an opportunity to help out another boy,

or a girl –

another girl,

with joy and a good heart and to the greatest extent

(as above) –

nevertheless, together with this, he

(or she)

must be very careful and vigilant not only not to touch another child,

another Jew or another person in general,

but moreover –

to treat him with honor,

to give him honor.

Every child

(and in general every Jew)

must know that one must refrain from taking something from another,

because he wanted it since it is a tasty thing, or at least not encroach on another's boundary,

for example:

when he wants to buy a "tie" or a candy,

and another was the first who wants to buy it –

he must be careful not to encroach on his boundary and say to the seller,

that I will give you more by a "penny," therefore give it to me, and the like²⁹.

This is the matter of "what is hateful to you":

if someone would do this to him,

he would not be able to bear it. This is also the matter of encroaching on a boundary,

entering into an area

(a place),

a thing,

which another did first.

This is even more than touching another's honor. So too, one may not touch another's honor,

and moreover

(as above) –

not only not to touch another's honor,

but to give honor to the other.

This

(being careful in the honor of another)

becomes easier and more understandable

(how to make it for everyone,

even for small children) –

when one considers that the other person is also a student of Rabbi Akiva,

for he has studied Torah,

which is "all in accordance with Rabbi Akiva,"

the entire Oral Torah and the commentaries on the Written Torah are founded on the teachings

(learnings)

that Rabbi Akiva taught with his students in his time,

and they then transmitted them to their students until it reached us.

It follows,

that every Jew who studies Torah is a student of Rabbi Akiva. Therefore,

when one comes into contact with another Jew,

a child or a person in general –

one must immediately remember that this concerns a student of Rabbi Akiva,

and he may even be a greater student than he himself is.

And being a student of Rabbi Akiva,

every Jew is also a colleague of Rashbi

(since he was a student of Rabbi Akiva),

and furthermore, every creature,

every person,

is a creation of the One Above³⁰,

in him is the "Craftsman who formed me"³¹,

the One Above who created him.

Therefore:

That which he had the merit to help the other by fulfilling "love your fellow as yourself" in speech and also in deed –

not only does this not give him the right, Heaven forbid, not to treat the other with honor,

but on the contrary:

this places upon him a merit,

that he should be even more careful to give honor to the other, and to do this with the greatest joy,

with great joy and a good heart.

And since every Jew is a student of Rabbi Akiva and a friend of Rashbi and a creation of the One above –

this demands and gives strength that one be able to carry out in the fullest measure the custom of honoring every child,

every Jew and every person,

and certainly not to touch another in any manner whatsoever,

not in deed,

even not in speech.

There is a wonderful Midrash that grounds and strengthens even more how a small child in years,

or a small child in knowledge of the matters of Judaism,

has the strength to restrain himself and not touch the honor of another.

And all the more so not to encroach upon a boundary and take something from another,

but rather to give honor to the other:

It is written³² "G-d stands in the congregation of G-d; in the midst of the judges He judges." The One above says that "G-d stands,"

He is present and stands with all strength,

"in the congregation of G-d,"

there where there is a congregation of people

(several people)

who are connected to G-d,

with the One above,

with Divinity.

He relates in the Midrash³³ –

how this came about. That this happened for the first time with the first Jew,

Avraham Avinu,

"one was Avraham"³⁴,

from whom all Jews descend,

down to the small children among you and all of you together:

Avraham Avinu was "sitting at the entrance of the tent"³⁵

(he was sitting at the door,

at the opening of his tent)

when the One above appeared to him

("and Hashem appeared to him"³⁵).

"When the Holy One, blessed be He, was revealed to him, he was sitting...

Avraham came to stand,"

Avraham wanted to stand up. "The Holy One, blessed be He, said to him: 'Do not trouble yourself to stand; sit.'" The One above told him that he should sit. "Avraham said: 'Is this the proper conduct, that I should sit and You stand?'"

Avraham said to the One above,

that it is not appropriate that he

(Avraham)

should sit while the One above stands. "The Holy One, blessed be He, said: 'Do not trouble yourself,

you are an old man of a hundred years; sit.'" The One above told him that he should remain sitting,

and the One above took pleasure that He stands near Avraham Avinu,

because Avraham Avinu fulfilled mitzvos,

he hosted guests,

and for this he fulfilled various mitzvos.

And the One above promised Avraham that it will also be so in the future with his descendants and great-grandchildren until the end of all generations:

"The Holy One, blessed be He, said: 'By your life,

because³⁶ you sit

sit and I stand³⁷,

in the future your children, children of three years,

children of four years,

will sit in study halls and synagogues³⁸ and I will stand over them, as it is said: "G-d stands in the congregation of G-d."'

Thus Avraham Avinu will have descendants and great-grandchildren born,

and when they will be very small

(three years old,

four years old)

and will go to school³⁸ to a place where they are taught Torah –

then it will be "G-d stands in the congregation of G-d." The little children will sit and learn Torah,

and the One above has the pleasure,

that since it concerns the descendants of Avraham Avinu and it concerns them as they are connected to G-d,

with Divinity,

through learning His Torah and fulfilling His mitzvos –

then the One above will stand over them and guard and protect them!

As you said earlier³⁹

(and heard)

"Behold, Hashem stands over him." But here the Midrash adds,

that this speaks specifically about small children,

starting from when they are three or four years old –

the One above stands over them in a manner of "stands"

(as the term in the Torah).

And "stands" indicates all strength⁴⁰.

And since the One above stands with strength,

"stands,"

over the children –

the strength is given over to the children,

so that they nullify and completely disregard the evil inclination.

The evil inclination wants to convince them that the candy is tasty and the "toy" is nice,

he does not need to take into account that another child was the first who wanted to have it,

and certainly –

the evil inclination tells him –

he does not need to trouble himself to give honor to the other child –

but since the child has the strength of "G-d stands in the congregation of G-d",

he completely nullifies the evil inclination,

so that the evil inclination has no hold on him,

because he goes with "G-d stands in the congregation of G-d",

with the strength of the Above,

preparing to serve his Master. – And

And then it is certain that the evil inclination is completely nullified. And the child is protected both in "turn away from evil" and in "do good",

including also in behaving with honor towards one another,

that one gives honor to the other.

And then also "all of us as one"⁴¹,

all Jews become united together as one thing. Then "bless us, our Father"⁴¹,

that the Above blesses us with all blessings.

And certainly with the main blessing and essential blessing –

that speedily in our days, literally,

very quickly,

"now",

the Above takes out every child and all children,

together with their brothers,

sisters,

parents,

grandmothers and grandfathers,

"with our young and with our old we will go, with our sons and with our daughters"⁴²,

from exile,

and they all go together,

as a "great congregation"⁴³,

a great "congregation of G-d",

the completeness of the people,

the entire Jewish people in its entirety, in body and in soul and in property,

taking with them the completeness of the Torah and the commandments,

everything that they had been constantly learning Torah in the manner of "his Torah is his craft" and fulfilling commandments with joy and with a good heart,

until this becomes the completeness of the Torah and the commandments,

and they then go "with the clouds of heaven"⁴⁴,

"I will hasten it"⁴⁵ –

the Above brings Jews through clouds and in a swift manner,

in the language of the Rambam⁴⁶ "immediately they are redeemed" –

in the true and complete redemption,

in our holy land,

"a land which the L-rd your G-d cares for; the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year"⁴⁷,

and the Above called it the palace of the King,

that this is His palace.

It is a certain thing that it belongs as an eternal inheritance,

as an everlasting heritage,

to the eternal people,

to the everlasting nation,

which was given to them by the Eternal G-d,

through the everlasting Above. And it belongs to them –

certainly the portions that have already been given to Jews,

and it is a certain thing that they will not give back any part of it.

And since they also fulfill the commandment,

that they hold onto the good –

good,

all the territories that have already been taken in the Holy Land,

which the Above gave with miracles and with a pleasant countenance, –

this will further hasten that the Above, through Moshiach our righteous one,

and in pleasant ways and in ways of peace,

gives the completeness of the land to Jews. The entire land in its completeness is given to every Jew and to all Jews,

in ways of peace,

because the Above, whose name is Peace, gives this.

Thus all three completions –

the completeness of the people,

the completeness of the Torah and the completeness of the land.

And it will be,

as Rabbi Shimon ben Yochai said⁴⁸,

"How beloved are Israel before the Holy One, blessed be He, for in every place where they were exiled, the Divine Presence was with them..

They were exiled to Edom⁴⁹, the Divine Presence was with them..

And even when they are destined to be redeemed, the Divine Presence is with them. As it is said⁵⁰, 'And the L-rd your G-d will return your captivity,'

it does not say 'and He will bring back' but 'and He will return,'

teaching that the Holy One, blessed be He, returns with them from among the exiles."

That is, Rashbi says,

that as long as one single Jew,

even a tiny little child,

is still found in exile,

the Divine Presence is still in exile,

and at the time when the Above takes out all Jews from exile through Moshiach our righteous one,

"and you will be gathered one by one, O children of Israel"⁵¹,

every Jew and all Jews until the last small child that is still found in exile –

then the Above also goes out from exile,

"and He will have compassion on you"⁵⁰,

this all takes place with compassion,

through the fact that a Jew conducts himself with compassion towards another Jew

(which "and He will have compassion on you" also has this meaning).

"And immediately they are redeemed"

(as above).

And to understand that at the time the Supreme One goes out of exile,

He does not need to arrive at "trains" and "planes" and all sorts of things,

rather "immediately they are redeemed",

in one moment and "in the blink of an eye"

(as it was "in the days of your going out from the land of Egypt"⁵²).

In the blink of an eye one gives oneself a grab that one stands in the Holy Land. And there itself in Jerusalem, the holy city,

and there itself on the Temple Mount,

in "the Sanctuary, Hashem, Your hands have established"⁵³,

in "front" of the gate –

the gate and entrance of the Third Holy Temple,

may it be built speedily in our days,

and "restore the service of the Temple to its place speedily in our days, Amen Selah"⁵⁴.

Presumably they will finish as one always finishes the gatherings

(of children) –

with the matter of a prayer,

the prayer⁵⁵ of "May it be Your will etc. that the Temple be built etc.".

Which will come in addition

(as an addition)

to the many words of Torah in writing and oral law, the verses and sayings of our Sages, of blessed memory,

which were said and learned earlier.

And they will also give each child money so that he

(at least –

a part thereof)

will give it away still on the day of Lag BaOmer for charity.

Then will be fulfilled the three pillars of Torah, service, and acts of kindness⁵⁶. Which uphold the world so that it should not shake and not tremble. Which is also the mission of Jews to bring peace also in the world,

through that which they bring peace among themselves,

between one Jew and another

(as discussed earlier),

until a true peace,

this also brings true peace in the world.

And certainly this will bring strength also in the "small world, that is man"⁵⁷ –

that in every Jew who takes part in Torah, service, and acts of kindness –

his small world should stand with the greatest strength.

And especially when one finds oneself in the days of the Counting. Which emphasizes even more the strength and vitality with which Jews fulfill Torah and commandments

(all three pillars of Torah, service, and acts of kindness):

Surely you know that one of the matters in the Counting of the Omer is⁵⁸,

that going out of Egypt,

when they knew that they were going to the Giving of the Torah,

as it is written⁵⁹ they were told that "when you bring out the people from Egypt, you will serve God on this mountain" –

Jews counted with great yearning the days to the Giving of the Torah,

how many days had already passed from the Exodus from Egypt and how many remained until the Giving of the Torah.

Which is what Jews do every year⁶⁰,

so too in this year –

that after the festival of Passover,

one prepares oneself for the festival of Shavuot,

the time of the Giving of our Torah,

and one knows that between them forty-nine days must pass,

one counts the days with a yearning for the Giving of the Torah,

how many days still remain until then.

And standing on Lag BaOmer,

one knows that until today thirty-three days have already passed,

one must wait until the Giving of the Torah one day less than one had to wait yesterday,

and understandably prepare oneself more so that one should be worthy

(fitting)

for the Giving of the Torah,

and one should be able to learn Torah and fulfill its commandments with all strength and vitality,

through that in the days before one conducts oneself as a Jew should conduct himself.

And especially when one finds oneself on Lag BaOmer,

as said earlier that this is the day of rejoicing of Rabbi Shimon bar Yochai,

until "great joy",

that he

(Rabbi Shimon bar Yochai)

said⁶¹ "I am able to exempt the entire world from judgment".

That is, whatever accounts there may be –

Rabbi Shimon bar Yochai saves the entire world from the attribute of judgment. Consequently, the true and complete redemption can come very soon,

and even more –

with great joy. With the joy of Rabbi Shimon bar Yochai!

Continuing from what was discussed above regarding the greatness of the joy on Lag BaOmer –

they will explain that which was spoken⁶¹* regarding the joy of Lag BaOmer.

They –

They spoke that the greatness of the great joy on the day of Lag BaOmer is seen from a story that was also printed⁶² and publicized and reached us:

Rabbi Avraham HaLevi,

a student of the Arizal,

together with the Arizal were once in Meron on Lag BaOmer

(at the grave of Rashbi).

The student was accustomed to say every day in the blessing "Tishkon"⁶³

(the blessing of "And to Jerusalem, Your city, in mercy return and dwell within her")

the prayer "Nechem Hashem Elokeinu the mourners of Zion and the mourners of Jerusalem, etc." And so he also said on that Lag BaOmer. Rashbi conveyed through the Arizal,

that the student should not have said "Nechem" on "the day of our joy"⁶⁴ Lag BaOmer and he was therefore punished, etc.

From this there is a proof of the greatness of the joy of Lag BaOmer:

Every Jew says "Nechem" only on Tisha B'Av. Rabbi Avraham HaLevi, however, felt the exile so deeply,

for him it was so palpable,

so alive and so painful –

as it is stated in the holy books,

that he was a spark of the prophet Yirmiyahu

(the prophet of the prophecy of the exile) –

that he said "Nechem" every day

("every day"⁶⁵)

of the year,

until –

as was discussed earlier, that even on Shabbos and Yom Tov he would have said it.

When Lag BaOmer came, however, Rashbi said that he should not have said it. From this it is understood that the great joy of Lag BaOmer contains a matter that, from that perspective, is greater than that which exists on Shabbos and Yom Tov –

and the proof is that on Shabbos and Yom Tov he would have been permitted to say "Nechem",

but not on Lag BaOmer.

This matter is correct,

although the wording regarding Shabbos and Yom Tov is not precise,

because he said "Nechem" in the blessing "Tishkon"

(the blessing of "And to Jerusalem, Your city, in mercy return and dwell within her"),

which is not recited on Shabbos and Yom Tov.

And the explanation of this:

As was said,

Rabbi Avraham HaLevi felt the exile so deeply that he said "Nechem" every day in the blessing "Tishkon".

To the extent that he also said it on Rosh Chodesh,

although Tachanun is not recited then⁶⁶ and it is not a weekday⁶⁷.

And furthermore:

On Rosh Chodesh the matter of joy is not emphasized

(which was indeed the claim of Rashbi against Rabbi Avraham HaLevi,

that it is a day of joy).

But he said "Nechem" also on Chol HaMoed,

which is "festivals for joy",

as the Alter Rebbe rules in Shulchan Aruch⁶⁸,

that "this joy

(of Chol HaMoed)

is a positive commandment from the Torah".

Nevertheless, Rabbi Avraham HaLevi was then permitted to say and actually said "Nechem"

(and the proof is that he was not punished for this,

and on the contrary –

this conduct was even recorded),

although it is a day of joy,

"festivals for joy",

and moreover a joy from the Torah.

On Shabbos and Yom Tov he indeed did not say "Nechem"

(because he said "Nechem" in the blessing "Tishkon",

which is not recited on Shabbos and Yom Tov) –

but not because the joy there overrode his deep feeling for the exile,

but due to an external reason:

He was accustomed to say "Nechem" in the blessing "Tishkon",

and on Shabbos and Yom Tov the blessing "Tishkon" is not recited. And the law⁶⁹ is that in the Amidah prayer one may not insert extraneous matters that are not in the text of the Amidah that the Men of the Great Assembly –

the Great Assembly established. And inserting it into another prayer where these matters are not discussed,

or saying it not within a prayer –

this was not the matter and intention of Rabbi Avraham HaLevi,

he said it in the Amidah prayer so that it should be fulfilled in actuality –

therefore he did not have

(on Shabbos and Yom Tov)

where to say it,

therefore he did not say it then.

But were it not for this, he would have been permitted to say it then as well –

and the proof is that he was permitted to say and did say it on Chol HaMoed,

which is "festivals for joy" from the Torah,

he would also have been permitted to say it and would have said it on the days of Yom Tov

(were it not for the aforementioned reason).

And from this it is also understood a fortiori that he would have been permitted to say it on Shabbat

(were it not for the aforementioned reason that he had no place to say it) –

For Shabbat is not connected with joy but with delight

(which is why there are then no commandments dependent on joy,

they exist then no more than on Yom Tov, whose essence is joy),

and regarding saying "Nechem," it is relevant to joy, not delight. So it follows that he was permitted to say it and he said it on Chol Hamoed, which is a day of joy according to the Torah,

he would have been permitted to say it on Shabbat,

which is not a day of joy

(but of delight).

Only that he actually did not say it on Shabbat is not because of the sanctity of Shabbat or the delight of Shabbat,

and that delight is greater than joy etc.,

because delight has no connection with the recitation of "Nechem" –

but only because he had no place to say it,

since they do not then recite the blessing "Tishkon."

It follows that on every day,

even on a day of joy according to the Torah,

Chol Hamoed,

R' Avraham Halevi was permitted to say and did say "Nechem,"

because of his deep feeling for the exile.

Nevertheless, when the day of Lag BaOmer arrived,

Rashbi says that he then did not dare to say "Nechem,"

because of the joy of that day,

which is such a great joy that it outweighs even the pain that R' Avraham Halevi felt from the destruction!

Which further underscores the great joy of Rashbi –

Rashbi on Lag BaOmer, that

(in this there is a matter that)

this is even stronger than the joy of Chol Hamoed,

which is "festivals for joy" according to the Torah

(the same "festivals for joy" as on Yom Tov days which are forbidden in work).

So too regarding the joy of the future redemption,

that it is even greater than the joy of "festivals for joy."

Therefore it is stated in the Midrash above, "All the festivals will be nullified, but the days of Purim will never be nullified." And there is an explanation on this,

that Heaven forbid to say that a commandment from the Torah will be nullified. Also then they will certainly still celebrate the festivals of Pesach,

Shavuot and Sukkot,

but the joy of the redemption and the days of Mashiach will be so great that "a candle in the daytime, what benefit does it provide,"

the joy of the festivals will then not occupy a great place relative to the joy of the redemption.

Not so the joy of Purim, which is "until one does not know." And still one may say regarding the joy of Lag BaOmer

(which is greater than the joy of "festivals for joy").

May the Almighty help,

that from taking part in the great joy of Rashbi,

through having studied Torah on this day,

and we will now say the melody,

the prayer,

"Yehi ratzon etc. that the Beit Hamikdash be built etc.,"

and afterwards they will also give charity –

May one dance from the great joy of Rashbi,

from Lag BaOmer 5743,

going while dancing to greet Mashiach Tzidkeinu,

and dance into our holy land,

to Jerusalem the holy city and to the eternal Beit Hamikdash. Amen "na'o" and "Amen selah."

[They sang (the chazzan began "Yehi ratzon etc.") "that the Beit Hamikdash be built etc."

After]

After the "parade," the Admor shlita commanded to

(the chazzan to) sing

(the above)

"Yehi ratzon etc. that the Beit Hamikdash be built etc."].