English translation — שיחת ש"פ עקב, כ"ף מנחם-אב ה'תשד"מ.

This farbrengen takes place on Shabbat Kodesh,

which is a propitious time to gather Jews together,

even Jews of different types,

As it states in the Yerushalmi¹ that on the day of Shabbat, every Jew

(even one who on other days is not believed)

is deemed trustworthy regarding demai,

therefore one can gather together and sit to eat on Shabbat with any Jew

(even one who is not trustworthy on other days) –

this brings about a closeness among all Jews,

for "great is drinking that brings close."²

And the greatness of the matter of a farbrengen is known,

when several Jews gather together and accept good resolutions in public,

which is indeed a great matter of Ahavat Yisrael and Achdut Yisrael,

as explained in the maamar "Hitchaltzu"³,

all the more so when not only ten of Israel gather together,

but a hundred,

and all the more so a thousand,

and all the more so when from these thousand it will reach further to additional Jews.

And consequently,

when the thousand gather together, there is already the potential for the number of many more Jews to whom this will later reach,

for already then they accept the good resolution that they will transmit it to additional Jews,

and a good thought the Holy One, blessed be He, joins to action⁴,

until they already have then the completeness not only of a thousand of Israel,

but of ten thousand,

which is the greatest completeness,

as explained in the Mishnah⁵ according to the view of Rabbi Yosi HaGelili regarding the change in the wording of Birkat HaMazon

(not only from three and ten,

but also)

from ten and a hundred and a thousand up to ten thousand⁶.

All the more so when the farbrengen takes place on Shabbat,

which is a special time for farbrengen and closeness among all types of Israel,

"great is drinking that brings close,"

all the more so when this is a Seudat Mitzvah,

and moreover –

a Shabbat meal which is connected with the mitzvah of Oneg Shabbat.

Nevertheless, we see that due to the burden of the community,

or for another reason,

whatever the reason may be and for whatever cause –

they do not hold a farbrengen every single Shabbat. And even according to the enactment of my revered father-in-law, the Rebbe, that one should farbreng,

they also do not hold a farbrengen every Shabbat,

but specifically on a Shabbat when there is an additional matter and reason;

a Shabbat that occurs at a specific time.

And regarding the farbrengen on this Shabbat:

The reason for the farbrengen is because this Shabbat is the twentieth of Menachem-Av,

the day of the histalkus of my father.

And although this is seemingly my personal matter,

but together with this –

and not only together with this,

but as the main point –

the histalkus of my father came about in a natural way due to his involvement with mesirus nefesh in the dissemination of the wellsprings outward,

because of which he was exiled,

which in a sense is even worse than death

(as it states in the Chinuch⁶),

and this brought about in a natural way that my father was nistalek before his time,

not only that there should be lacking from him "He shall add life to his years"⁷,

but also a deficiency in the amount he should have lived according to nature.

Seemingly, the question arises:

How can it be said that because of an increase in Torah and mitzvos and the dissemination of the wellsprings outward, something should be lacking for a Jew?!

The answer to this is:

Through his mesirus nefesh for the dissemination of the wellsprings outward, he brought it about that for him, in his avodah, nothing was indeed lacking,

because he accomplished in this short time that he lived as much as he would have accomplished in the usual way if he had lived longer,

as it states in the Yerushalmi⁸ regarding Rebbi Bun bar Chiya, that he accomplished in his avodah in his short years more than others accomplished in many years.

It therefore follows,

that through his mesirus nefesh for the dissemination of the wellsprings outward, not only was nothing lacking for him,

but rather through the darkness of his exile, the advantage of light from darkness was added,

that he should accomplish in a short time as much as would normally have taken

(were it not for the matter of the darkness of exile)

many years.

This does not contradict that his histalkus is connected

(according to law)

with matters opposite to joy for those who have left us –

because regarding them there is indeed a deficiency that he is not present as a soul in a body down here. For although "just as there he stands and serves, so too here he stands and serves"⁹ on high,

nevertheless, there is then a lack in physical influences in actual deed,

which is indeed the main thing –

the deed is the main thing¹⁰.

Therefore, one finds two extremes in the matter of histalkus,

as explained in many places,

and especially in Chassidus:

On one hand, the matter of histalkus is a thing of deficiency and the opposite of joy,

to the extent that "the passing of tzaddikim is as difficult before the Holy One, blessed be He, more than the destruction of the Holy Temple"¹¹;

On the other hand, it is said that the matter of histalkus is the most elevated matter. And the explanation of this will be understood through the very analogy that "the passing of tzaddikim is as difficult as the destruction of the Holy Temple":

It is stated in the Sefer HaKavanos of the Arizal¹¹

(as was discussed at the farbrengen before this¹²)

a wondrous thing,

a thing of wonder and a great thing regarding the matter that the Holy One, blessed be He, precedes the remedy to the blow¹³ –

"That which is customary on Tisha B'Av at Minchah to recite verses of consolation,

and on the contrary, it appears from the Babylonian Talmud¹⁴ that towards evening they set fire to the Sanctuary on Tisha B'Av and it was burned at the time of Minchah, and accordingly it would have been fitting to be more stringent at Minchah than at Shacharis? But the matter will be understood by what they expounded in the Gemara¹⁵ on the verse¹⁶ 'A psalm of Asaf, O G-d, nations have come,' and they asked: it should have been a lament?

And they answered: because at first the enemies began to kill the children of Israel, and then Israel thought that there would be, G-d forbid, no recovery from their downfall and they would be consumed, G-d forbid, by the sword of the enemies, and when they saw that they set fire to the Sanctuary towards evening, which is the time of Minchah, then they recited a psalm and rejoiced with great joy and received consolation, because if, G-d forbid, the Holy One, blessed be He, had not poured out His wrath on the wood and stones, there would have been no recovery for the enemies of Israel, and as our Sages, of blessed memory, said¹⁷: 'Hashem has accomplished His fury, He has kindled a fire in Zion,'

and it is thus found that at the time of Minchah, evening, when they set fire to the Sanctuary, then Israel recited a psalm and received consolation for their distress; therefore the aforementioned custom is good and proper."

And this is the most wondrous thing:

Not during the Nine Days,

not during the Three Weeks,

not on the Tenth of Teves when "the king of Babylon advanced against Jerusalem and brought it under siege and distress"¹⁸,

but specifically on Tisha B'Av at the time of Minchah,

when then was the greatest descent,

when they set fire to the Sanctuary and it was burned,

and to such an extent that there is a doubt in the Gemara¹⁹ whether the fast should be established on the Tenth of Av –

specifically regarding that time the Arizal says that then "they rejoiced with great joy"!

[And this applies both to the destruction of the First Temple and to the destruction of the Second Temple. For although the Gemara's account that "towards evening they set fire to the Sanctuary" speaks about the destruction of the Second Temple,

nevertheless, from the fact that the Arizal connects it with the Gemara on the verse "A psalm of Asaf",

which speaks about the First Temple –

it is understood that he also speaks about the First Temple].

And the reason –

because then,

when the Jews saw that the Supreme One poured out His wrath on the wood and on the stones,

they saw that this brought out the greatness of the belovedness of Israel,

that due to the claims of the Heavenly Court, etc., the anger of the Supreme One is expended only on the wood and on the stones,

but not on Jews, G-d forbid,

that "My arrows are consumed, but they are not consumed"²⁰,

and Jews remain eternal and enduring forever and ever,

even though "because of our sins we were exiled from our land"²¹. Therefore,

specifically then, when the Jews saw that He poured out His wrath on the wood and on the stones, "they rejoiced with great joy",

seeing then the greatness of the affection of the Supreme One for them²²!

And as the Gemara²³ says

(as has been discussed many times)

that "when the gentiles entered the Sanctuary, they saw the cherubim intertwined with each other",

which demonstrates the greatness and strength of the affection of the Supreme One with Jews, like the love of a man and a woman²⁴,

that they become one thing –

"and they became one flesh"²⁵ to the point that they cannot be separated. And this was specifically on Tisha B'Av at the time of Minchah when they set fire to the Sanctuary,

because then it was seen that "they are not consumed"!

And this is not a matter that is only according to Kabbalah

(in the writings of the Arizal),

and not only according to Nigleh

(where generally the rule is²⁶ that when there is a difference between Kabbalah and Nigleh, the halachah is according to Nigleh) –

because the Magen Avraham brings in numerous places halachic rulings from the Sefer HaKavanos of the Arizal,

to the extent that in our matter –

it is also expressed in halachah²⁷,

that every Jew,

even a simple person,

even a child,

recites "Nechem" in the Minchah prayer of Tisha B'Av. And regarding this there is the aforementioned rationale of the Arizal,

because then "they rejoiced with great joy".

This is also understood regarding the "passing of the righteous" –

which the Torah compares to the destruction of the Holy Temple

("the passing of the righteous is more difficult before the Holy One, blessed be He, etc. than the destruction of the Holy Temple"):

Just as with the destruction of the Holy Temple, specifically at the moment of the ultimate descent

(when they set fire to the Sanctuary)

it is then "they rejoiced with great joy" because this brings out the most elevated matter –

so too is it understood regarding the "passing of the righteous,"

that in the inner intention there is in this a most elevated matter.

For the Torah compares both matters,

and to such an extent that this was written down and came in print in the Oral Torah,

even though "matters of the Oral Torah you are not permitted to write them down"²⁸,

but "it is a time to act for Hashem, they have made void Your Torah"²⁹:

Since they saw that it pertains to the fulfillment of the Torah that it be written down,

therefore "they have made void Your Torah" and it became not only a permission to write down the Oral Torah,

but a directive that it should specifically be written down so that the Torah should remain in fulfillment.

That is, that specifically through "they have made void Your Torah" –

the fulfillment of the Torah becomes forever and for all eternity.

And so too regarding the "passing of the righteous,"

that specifically through this matter of the "void" within it,

like the "destruction of the Holy Temple,"

there is brought about a most elevated ascent –

the ascent of the advantage of light from darkness.³⁰

And this is indeed the intention of the descent and passing –

in order that there should be a transformation of darkness to light,

like the intention of the entire matter of exile –

"I will thank You, Hashem, for You were angry with me"³¹,

transformation of darkness to light,

and then the advantage of light from darkness is achieved,

which is incomparably greater than light from the outset:

Initially, light is also a great thing,

but it does not reach the advantage of light that comes specifically from darkness. And even higher:

The advantage of light from darkness is still a matter of light;

in addition, there is an even higher matter –

that during the darkness itself it will shine,

"night like day will shine"³²,

the night itself becomes the light of day.

And this is also the intention of the entire matter of the destruction of the Holy Temple

(and the fasts that were instituted because of it,

the Ninth of Av, etc.) –

not only the advantage of light from darkness,

but "night like day will shine,"

that the darkness itself will shine,

transformation of darkness to light. As the Rambam writes at the end of the Laws of Fasts,

that not only "all these fasts are destined to be nullified in the days of Mashiach,"

but "not only that, but they are destined to become festivals and days of joy and gladness, etc."

That is, not only will the fasts be nullified and only the festivals will remain,

but the fast days themselves will become festivals,

that is, new festivals and holy days will be added,

and in the most elevated manner –

from the aspect of the advantage of light from darkness,

and darkness itself will shine,

higher than the regular festivals,

therefore "all the festivals are destined to be nullified in the future"³³,

for they will be "like a candle in the daytime"³⁴ relative to the good festivals that will be transformed from the fast days.

For everything, however, one must have vessels,

for the intention is the world of rectification,

where there are specifically vessels,

and many vessels.

And because of this, the entire breaking of the vessels in the world of chaos occurred

(from which emerges the entire matter of exile and the matter of passing, etc.) –

in order that there should be a transformation of darkness to light in the world of rectification,

through which the ascent of the advantage of light from darkness is achieved.

That is, the intention of the breaking of the vessels in the world of chaos is –

that the many lights of chaos should be drawn into the many vessels of rectification.

Therefore, one must make vessels and many vessels

(in contrast to the few vessels of chaos)

to receive the advantage of light that emerges through the passing.

And simply, the vessels are –

the matter of Torah and commandments.

That is, one must make vessels –

one must fulfill Torah and commandments,

and in a manner of broad vessels.

And broad vessels not only in quantity, but also broad in quality,

as the Alter Rebbe explains³⁵ "a day that is entirely long" that "even at its beginning it is long"

(as discussed in the farbrengen of the previous Shabbat).

That is, not only is it long at its end,

that it extends over a length of time,

that is, "long" in quantity,

but it is "long" in quality,

and therefore from the beginning of the day it is long.

What this means:

When a day is filled with Torah and mitzvos,

then the day

(also the beginning of the day)

is entirely different in quality

(a long day in quality)

than an ordinary day.

As everyone understands simply,

even a simple person,

and even "his shoulder and he was walking. The Holy One, blessed be He, said: 'You have mercy to lead the flock of flesh and blood; by your life, you will shepherd My flock, Israel.'"

The quality that Moshe was fit to be a shepherd of Israel was how he related to a small lamb in the entire flock,

i.e., with a small one literally

(in the flock).

And when the Almighty saw his attitude toward a small one in the flock,

He said that now it is seen openly that Moshe is fit to be a shepherd of Israel,

that from the beginning of his creation "he

(Moshe)

was prepared for this"⁵¹,

i.e., that the "they administer an oath to him etc." of Moshe Rabbeinu was that he would be a shepherd of Israel,

until the Faithful Shepherd.

And because of the great emphasis of Moshe Rabbeinu specifically with small ones –

he preceded to Pharaoh⁵² "our youths" to "our elders",

first "our youths" and only then "our elders".

And since it was so crucial specifically the children

("our youths"),

therefore Pharaoh primarily opposed this and said⁵³ "Not so

(as you said to take the little ones with you, but)

go now the men and serve Hashem",

and Pharaoh adds a proof from Moshe and the Torah itself –

"for that you seek",

"you have sought until now to sacrifice to our God,

and it is not the way of little ones to sacrifice".

Regarding the men, perhaps Pharaoh would not have been so reluctant to let them out of Egypt. True, for this one needed to come to plagues –

but ultimately Pharaoh might have agreed to let out the men;

but regarding "your little ones" Pharaoh absolutely did not want to allow,

because specifically your little ones have in them an advantage over all other Jews,

and on this Pharaoh did not want to concede.

Until he brought a proof from the Torah –

"for that you seek"!

And as discussed many times,

that the way of the "clever one" is to dress himself in the cloak of a Torah scholar,

and come to the person with proofs from Torah that he must conduct himself contrary to the Torah!

For which we have the lesson of Esav:

According to law, Esav was a Jew⁵⁴,

nevertheless one sees what came out of him.

Why does the Torah tell about this,

does the Torah not even speak disparagingly of an animal⁵⁵? The Torah tells it so that I should learn from it,

that it can be that the evil inclination should dress itself in the cloak of a Jew and Torah scholar and come with claims and proofs according to Torah.

As it was with Pharaoh,

that he brought a proof from Torah –

"for that

(the men)

you seek".

As one also sees this in many matters.

For example:

Regarding that which is spoken that I must cry out "Until when",

when will the redemption already come –

the evil inclination comes and brings proofs according to "Torah" that one should not conduct oneself thus:

because it is not our way,

and it is not an order according to the Shulchan Aruch.

One says "I will wait for Him every day that He will come" –

the explanation of this is:

"I will wait for Him every day" –

"that He will come" –

I know when,

until one expressed –

that it could even be that Mashiach should come in...

1900 years from now, may G-d have mercy!...

Just as the exile has until now lasted 1900 years –

it could be –

he argues –

that it should last another 1900 years,

may G-d have mercy!...

Never has such a thing happened –

there has never yet been such a thing that someone should dare to say openly that Jews could still remain in such an exile for another 1900 hundred years!

And no one opens a mouth or chirps!...

The alarm in this is even greater:

When one asks the questions of a Chabadnik,

who learns Chassidus and is enthusiastic and engages in matters that bring the redemption,

one asks him from where does one take that one must cry out "Until when" –

and that Mashiach should come immediately and at once –

he becomes bewildered!

Why do you become bewildered? It has already been spoken more than a hundred times and once the proofs for this that a Jew asks that Mashiach should come today and not after several months,

and certainly not after several years, G-d forbid!

Mashiach should come soon!

And in general:

It says "Achishenah",

and the Gemara ⁵⁶ says "All the ends have passed and the matter depends only on repentance" –

so repent and thereby bring about the redemption! You are lazy about repenting –

it is "I have toiled and found" ⁵⁷,

struggle with yourself until you repent,

and through this "immediately they are redeemed"

(as per the ruling of the Rambam ⁵⁸)!

Regarding the very question that one can interpret "I will wait for Him every day that He will come",

that "I will wait for Him every day –

He will come" over a span of time,

and not on this very day –

this too is not a question,

with an introduction:

In several places we find that when one explains a matter and brings proofs for it –

one brings several proofs. And of course,

first and foremost one states the foundation and main proof,

and afterwards one brings another proof,

another addition and support to the very main proof. And in the well-known expression –

"And one can further say". Or in the language of the Mishnah

(in several places in Pirkei Avot,

which "some have the custom" to study during these times,

on the summer Shabbats) –

"And he says".

From this it is also understood that sometimes it can be that the second proof in and of itself is not such a strong proof,

because one can interpret it in another way

(and then it is not a proof for our matter);

but after one brings the first and main proof,

it already reveals what the interpretation is in the second proof,

that it is a proof for this subject.

Regarding this, in our matter:

As discussed many times,

that the main foundation and proof that one must believe, hope and ask that Mashiach will come today, literally, is not from "I will wait for Him every day that He will come",

that is merely an additional supporting proof,

rather the main and essential proof is from another place

(as will be explained),

and "I will wait for Him every day that He will come" can indeed seemingly be interpreted in two ways,

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

or "He will come" over a span of time

(G-d forbid) –

but after one knows the main and essential proof for this,

it already reveals that the interpretation of "I will wait for Him every day that He will come" is –

that He comes on this very day.

The main and essential proof for this is from the text of the prayer that every Jew says every day in the Shemoneh Esrei:

"For Your salvation we hope all the day",

"The shoot of David Your servant, speedily cause to flourish",

and on Shabbat and Yom Tov –

"And may our eyes behold Your return to Zion in mercy":

When one says "For Your salvation we hope all the day" in the Minchah prayer

(for example)

it certainly does not mean that one asks that the salvation should be in who knows how much time,

and certainly not in 1900 years

(G-d forbid)...

Rather, that the salvation should be today and at this very moment. "The shoot of David Your servant, speedily cause to flourish",

"And may our eyes behold

(not the eyes of people in another generation)

Your return to Zion"!

For if it means that the salvation should come in who knows how much time –

why does one repeat it again in the Maariv prayer,

which is entirely "optional" ⁵⁹?!

Rather, certainly one means by it in the Minchah prayer that the salvation should come immediately,

when the time for the Maariv prayer comes and Mashiach has, G-d forbid, delayed –

then one asks again "For Your salvation we hope all the day" that he should come immediately.

Etc.

And truly, one does not need any explanations or answers for this:

If one were to ask a sick person, G-d forbid,

who prays for his personal healing and salvation –

whether he means with "For Your salvation we hope all the day"

(and the like)

that his healing and salvation should come in 1900 years –

it is understandable what he would answer!!

It is understood and simple –

and one need not think about it –

that he wants to be healed from his illness immediately and at once!

So too it is understood simply regarding the illness of all of Israel –

the exile –

that when one prays "For Your salvation we hope all the day" one does not mean by it a salvation in 1900 years,

rather now,

immediately and at once!

And as per the ruling of the Rambam –

"[The Torah] promised that ultimately Israel will repent at the end of their exile and immediately they are redeemed",

where "immediately" in halachah certainly means at least on that same day. There can be a question whether it means a mil's walk,

¹⁸ minutes or ²⁴ minutes,

but certainly on that same day.

And as the aforementioned language of the prayer "The shoot of David Your servant, speedily cause to flourish",

where "speedily" also certainly means on that same day,

not over a span of time.

And as mentioned –

"All the deadlines have passed and the matter depends only on repentance." It lies in the hand of a Jew –

if he does repentance, "immediately they are redeemed,"

and if he wants, it can be in one hour and one moment⁵⁹!

And after we have the foundation and primary proof that we hope that Mashiach should come on this very day –

this reveals the interpretation of "I will wait for Him every day that He will come"

(which one could seemingly have interpreted in another manner),

as an additional branch and clause beyond the primary proof of "for Your salvation we hope all day" etc.

And in addition to this,

we have the proof from the Yerushalmi.

Even though others hold, who reckons with the Yerushalmi? Who studies the Yerushalmi? –

This is for idlers

(in Torah itself),

for those who are not engaged in raising the discussion according to the halachah⁶⁰:

It is stated in the Yerushalmi⁶¹ that "Any generation in which the Temple is not built

(the Holy Temple)

in its days, it is considered as if they destroyed it." And the Rogatchover⁶² learns from this in halachah that from this it is understood that the destruction of the Holy Temple is a continuous action,

and as long as we do not rebuild the Holy Temple,

it is as if we ourselves destroyed it!

Now, how can one say "I will wait for Him every day that He will come" not today but in a month,

in a year, and certainly more –

every moment that Mashiach does not come and the Holy Temple is not rebuilt, it is "as if they destroyed it"!

And one further claims –

"I will wait for Him every day,"

and regarding this "that He will come," this is Mashiach's "business" and one relies on him that he will come when he wants!

What does this mean?!

Mashiach wants exactly what every Jew wants –

that the redemption should come immediately! And if not –

the verse says⁶³ "Our illnesses he bore and our pains he carried, etc., and he was wounded for our transgressions, crushed for our iniquities,"

as also brought in the Gemara⁶⁴ that Mashiach is "sitting among the poor who suffer illnesses."

That is, as long as Mashiach does not come in a revealed manner in this world –

he is a sick person,

he has terrible sufferings every moment, Heaven forbid!

Now, how can one say that Mashiach and every Jew can wait a length of time until Mashiach will come?!

And go around saying that it is not our order and way to cry out and demand that Mashiach should come today –

after it is explicit in the Torah,

as above,

what does it mean when Mashiach's coming is delayed?!

And the Gemara says in Eruvin⁶⁵ –

which is indeed one of the tractates that are not studied in yeshivas,

but it is a tractate in the Talmud –

that "One who says, 'This teaching is beautiful and this teaching is not beautiful,' etc.,"

this means,

he does not say that this teaching is not Torah from Sinai,

he only says that it is not beautiful,

it is not nice to speak about it –

the Gemara says what he is called...

And nevertheless,

when one comes with these claims to a Chabadnik –

he becomes bewildered and has nothing to answer!...

What does it mean you have nothing to answer –

when the answer is explicit in Tanach,

in the Gemara,

in the Midrashim, etc.!

And especially since the one who asks these questions,

knows himself that this is contrary to the truth!

And there is no need to elaborate on a matter that is alarming,

and on a matter that is distressing to the point of alarm.

We speak only in praise of Israel –

that all these questions and doubts come from the side of "his evil inclination compelled him" of a Jew that covers his inner will,

and in order to confuse a Jew, the evil inclination brings proofs for itself from the Torah,

similar to how Pharaoh argued

(as above)

"for that you seek."

And as mentioned,

one does not need any reasoning or proofs –

let one go ask a sick person, Heaven forbid, when he wants to have his salvation and healing –

one will hear what he answers. It is certainly all the more so regarding the illness of the exile of the entire Jewish people –

that "for Your salvation we hope all day,"

the salvation should come on this very day.

And with this one also sees the virtue of children –

as above that the main essence of the exodus from Egypt was "with our youths,"

"our infants,"

and against this primarily Pharaoh opposed,

and the aspect of Moshe Rabbeinu as the shepherd of Israel was specifically from the young ones:

When a child is asked –

what does he mean by his prayer "for Your salvation we hope all day",

"the sprout of David Your servant may You speedily cause to sprout",

"may our eyes behold Your return to Zion" –

this is for him no question at all:

he means simply that the salvation should come right away!

Salvation is a good thing –

so why should one put off a good thing until tomorrow when one can have it today?!

He understands it very simply,

he needs no explanations or proofs. Consequently, even adults can learn from this what the simple meaning of the words is in "for Your salvation we hope all day".

And as has been discussed many times,

that specifically the prayer of a child is simple, without any extraneous matters mixed in:

he knows nothing of the entire reality of the sefirot and the order of the chain of descent,

consequently when one asks him to whom is he praying? he answers immediately and simply,

and does not understand the question at all:

To the Supreme One Himself! And in the language of Chassidus –

to Atzmus uMahus!

Accordingly, it is understood that when he prays "for Your salvation we hope all day" this is simply without any extraneous matters mixed in. And when one asks him what he means by "for Your salvation we hope all day",

he answers simply,

that the salvation should come immediately. For him there is no possibility at all to say that this means a salvation over a span of time.

One need not have proofs and explanations –

one need only ask a child simply what he means by these words –

then one will hear what the simple explanation of it is!

Returning to our subject –

because of the advantage of children

(as we see it regarding their prayer,

as above)

the Supreme One tested Moshe Rabbeinu specifically with a kid of the flock,

and therefore Moshe gave precedence to "our youngsters" over "our elders",

and therefore Pharaoh opposed primarily "your little ones",

"Not so

(as you said to take the little ones with you, but)

go now the men and serve Hashem",

"for that is what you seek".

And accordingly the aforementioned midrash⁶⁶ says that the Supreme One "tested David with the flock etc. He would bring out the small ones to graze so that they would graze the tender grass etc.,

The Holy One, blessed be He said: Whoever knows how to shepherd the flock, each according to its strength, let him come and shepherd My people." We see that also the beginning of David HaMelech was with small ones. And specifically through this he became David HaMelech until David Melech HaMoshiach.

And accordingly, this is also regarding all the true shepherds of Israel –

that their beginning was an involvement with small ones

(literally or in knowledge).

And the reason for this is as above –

because specifically children possess the most sublime quality as the foundation of the Jewish people,

and as it is written⁶⁷ "from the mouth of infants and sucklings You have founded strength etc. to still the enemy and the avenger",

and there is no strength but Torah⁶⁸,

i.e., that infants and sucklings are the foundation of Torah,

"strength".

One of the reasons why Torah is called here by the name "strength"

(and not "Torah"),

for apparently:

Torah is Torah, light,

it illuminates everything,

so when it wants to say Torah –

why does it use specifically the term "strength"? In this it is emphasized that that which infants and sucklings are a foundation of Torah is connected with strength,

with might

("strength").

That is:

When one says "Torah" alone,

there can sometimes be a situation of showing a face in the Torah not according to the law⁶⁹

(may it not be),

What the explanation of this is

(as has been discussed many times)

is that in the Torah itself he shows a face not according to the law,

he uses the Torah itself contrary to the law,

which is a matter of "destruction"

(the opposite of building),

but when one has Torah as it is connected with strength

("there is no strength but Torah"),

one is strong in Torah,

then one has Torah in its completeness,

"You have founded strength",

there is no strength but Torah,

the foundation and completeness of Torah.

This is also the explanation of the Sages' statement⁷⁰ –

brought in halachah⁷¹ –

"We do not nullify schoolchildren even for the building of the Holy Temple",

because of the greatness of the Torah of schoolchildren,

of which it is said "from the mouth of infants and sucklings You have founded strength",

we do not nullify them even for the building of the Holy Temple.

And as has been discussed many times, the explanation of this,

for apparently it is not understood:

How is it possible to say that because of the Torah study of schoolchildren –

which is "speech without sin"

(Shabbos there) –

there should be a lack in the building of the Holy Temple?!

One must say that through this there is no lack at all in the building of the Holy Temple.

The explanation of this is:

The building of the Beis HaMikdash can be in two ways –

a) By oneself donating and bringing gold, silver, and copper,

as it was in the case of the Mishkan,

that "every man whose heart lifted him up and every one whose spirit made him willing came, etc.,

and every wise-hearted woman spun with her hands, etc."⁷²,

and in the case of the Beis HaMikdash –

by oneself bringing bricks or other things for the Beis HaMikdash.

b) A spiritual preparation for the building of the Beis HaMikdash –

in order to prepare a person that he should be a "generous hearted one" and want to donate to the Beis HaMikdash.

And this second way in the building of the Beis HaMikdash includes that which the schoolchildren learn Torah –

for this is a part of the building of the Beis HaMikdash from the aspect of the spiritual preparation for it.

And since schoolchildren can accomplish more in this second way of building the Beis HaMikdash –

through learning Torah –

than through carrying bricks and the like –

therefore they say that "we do not nullify schoolchildren even for the building of the Beis HaMikdash",

i.e., for the building of the Beis HaMikdash in its simple sense,

to carry bricks for the Beis HaMikdash,

but through their Torah study they also accomplish their part in the building of the Beis HaMikdash,

the spiritual preparation for it.

And in continuation of this –

since there are now children here who are analogous to the concept of "schoolchildren" in our time,

with the explanation of this

(in "schoolchildren") –

that the children have within them the concept of "house of their master",

the strength of "master",

for "with kings they will reign"⁷³

(as the Rambam brings⁷⁴ that therefore "the crown of Torah" is greater than the other crowns),

and they are those who "from the mouths of infants and sucklings You have established strength, etc., to silence the enemy and the avenger" –

They should –

the minors –

now sing a melody of theirs of joy together with saying "L'Chaim". And the adults should participate in this with the minors.

And may it be His will that there should be in actuality "from the mouths of infants and sucklings You have established strength, etc., to silence the enemy and the avenger",

nullifying all matters of enemy and avenger,

including the evil inclination –

"a strange god which is within you"⁷⁵,

which "cast its eye on the First Temple, etc., cast its eye on the Second Temple, etc."⁷⁶,

and because of our sins we were exiled from our land –

that one completely silences and nullifies the "strange god which is within you" with all the matters that come out from it,

and it becomes "the idols shall be utterly cut off",

as we say in the prayer "And therefore we hope to You",

which Yehoshua instituted at the time of the conquest of the Land *⁷⁶.

And especially when one sings it with a melody of joy,

for this shows that it is even more relevant,

and furthermore joy breaks through barriers⁷⁷.

As mentioned,

the children should now sing joyfully a melody of theirs,

and say "L'Chaim",

and in addition –

the adults together with the minors.

And this will be an immediate preparation that there should be fulfilled what is stated in our parshah

(at the beginning of our parshah) –

"And Hashem your G-d will keep for you the covenant and the kindness which He swore to your fathers, and He will love you and bless you and multiply you, etc., on the land which He swore to your fathers to give you" –

the perfection of the land,

together with the perfection of the Torah,

which is specifically according to halachah,

together with the perfection of the people,

in the true and complete redemption,

speedily in our days, literally,

as is known the explanation of "literally",

that one can touch it in actuality with the sense of touch –

so will one then see in actuality,

with the actual eye and touch with the actual hand,

with the sense of touch –

the perfection of the land "which He swore to your fathers to give you".

Through that which one touches G-dliness in actuality with the sense of touch on oneself –

"and the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken",

in the true and complete redemption,

"and everlasting joy upon their heads"⁷⁸ –

with joy and a good heart.

On the twentieth of Menachem-Av in this year there comes an additional matter relative to the previous year –

even though in the determination of the week this is the same determination:

on Shabbat Parshas Eikev –

that the twentieth of Menachem-Av of this year is the conclusion of forty years since the histalkus. In the previous year was the beginning of the fortieth year,

consequently the concept of forty was only in potential,

but in this year it is the conclusion of the fortieth year,

now we have forty years in actuality.

The connection of forty years with this Shabbat,

Shabbat Parshas Eikev

(when the twentieth of Menachem-Av occurs in this year) –

is seen openly

(as discussed in the previous farbrengen):

In our parshah it is stated twice⁷⁹ "these forty years".

Thus, we also see emphasized the matter of forty years immediately at the beginning of Shabbos –

as an introduction to the entire Shabbos –

at the beginning of the order of Kabbalas Shabbos which is prayed on Erev Shabbos:

The order of Kabbalas Shabbos begins praying on Erev Shabbos. Which generally is Erev Shabbos on Friday night,

but Erev Shabbos sometimes also means on the day of Erev Shabbos,

at the time of Tosefes Shabbos and before it.

And as it states in the Gemara⁸⁰ "Rabbi Chanina would wrap himself and stand at dusk of Erev Shabbos, saying: Come and let us go out to greet Shabbos the Queen. Rabbi Yannai would put on his garments on Erev Shabbos and say: Come, bride, come, bride" –

which is the source for the prayer "Lecha Dodi" in the order of Kabbalas Shabbos⁸¹, and from the Gemara it emerges that they said it still within the sixth day

(even before the time of Tosefes Shabbos).

And so too was the practice of the Arizal to begin "Lecha Dodi" on Erev Shabbos on the sixth day in the daytime⁸².

Before "Lecha Dodi" one says six chapters of Psalms in the order of Kabbalas Shabbos

(as it states in the Siddur of the Alter Rebbe) –

from "Lechu Neranena" until "Mizmor L'David"⁸³,

and it is explained in many places⁸⁴ that these six chapters correspond to the six days of the week.

In the first chapter

("Lechu Neranena")

(Tehillim chapter 95) –

which is indeed the beginning of Kabbalas Shabbos,

the introduction to Shabbos on Erev Shabbos

(because it comes before all the chapters,

including before "Lecha Dodi" which was said still on the sixth day) –

one says: "Forty years I was wearied with that generation"⁸⁵.

Thus we see that immediately as an introduction to Shabbos, the matter of forty years is emphasized.