English translation — שיחת יום ה' פ' פינחס, שבעה עשר בתמוז יהפך לשמחה, ה'תשמ"ו. בבית הכנסת, אחרי תפלת המנחה.

In this "time of favor"¹ of a fast day, it is appropriate – and has already been practiced here in recent years – to speak "words of rebuke,"² and to utilize the "time of favor" to accept good resolutions in Torah study and observance of the commandments, in order to bring them down into actual deed, for the deed is the main thing.

And as in all matters of good and holiness,

all the more so in a "time of favor,"

there must always be an "ascent in holiness"³ –

in the speech of "words of rebuke" and all the more so in the matters of actual deed

(which is the main thing)

on this fast day –

as is the custom of Israel

(it is Torah⁴)

that on a fast day one increases in giving charity⁵

(a matter of deed),

in addition to the regular charity quotas –

there must be in the increase in charity itself an increase and ascent in holiness in this present "time of favor" relative to all previous times

(also previous fast days),

so that as much as one had counted and set aside to give for charity,

one must add even more.

And just as the increase in charity must be regarding charity in its simple sense with one's fellow,

giving life to the soul of the poor person and the soul of his household,⁶

so too must it be regarding charity and acts of kindness with oneself, "the wretched and poor one, this body,"⁷

[as the saying of Hillel the Elder to his disciples,⁸ when he would go to eat he would say that he is going to do kindness with the wretched and poor one, his body, etc.]

so that every Jew is blessed with abundant goodness in children, life, and ample sustenance, and in all of them, ample

(which includes all of a person's needs).

And all the more so that the increase in charity in this "time of favor" must be in spiritual charity –

with oneself and with all of one's surroundings,

and in general –

the work of spreading Torah and Judaism,

and especially –

spreading the wellsprings outward,

and also –

spiritual charity with the nations of the world,

by influencing them,

that they should observe the seven Noahide commandments.⁹

The explanation of the connection of a fast day with an increase in charity in its simple sense and (primarily) spiritual charity (spreading Torah and Judaism and spreading the wellsprings outward):

The concept of a fast in general is "it is from the ways of repentance."¹⁰ And so it is particularly regarding the four fasts,

that they are "to awaken the hearts to open the ways of repentance, and this should be a reminder of our evil deeds and the deeds of our forefathers, which were like our deeds now, until it caused them and us those troubles,"

so that "by remembering these things we will return to do good."¹¹

And the intention of this is –

that through proper repentance one should not only nullify the undesirable matters

(and consequently – the fast that comes as a result of this),

but rather transform them,

darkness is transformed into light,

and through this a more elevated ascent should come,

higher than before the descent,

the advantage of light from darkness,

until one brings the true and complete redemption,

when "all these fasts are destined to be nullified in the days of the Messiah, and moreover, they are destined to become festivals¹² and days of joy and gladness, etc."

(as the Rambam concludes the Laws of Fasts).

That is, the intention of every public fast is to bring the redemption – as it is said in the haftarah for a public fast

(including of today's fast),

"So says Hashem: Preserve justice and perform charity, for My salvation is near to come, and My righteousness to be revealed, etc. And I will bring them to My holy mountain and make them joyful in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all the nations,"¹³

which simply refers to the third Beit HaMikdash,¹⁴

"the Sanctuary of Hashem, established by Your hands,"¹⁵

in the true and complete redemption.

From this it is understood that as preparation for this – in the time of exile there must be an increase in our deeds and service in general

(which brings the redemption),

and especially – in the service of charity, which brings the redemption closer,¹⁶

both charity in its simple sense and spiritual charity,

spreading Torah and Judaism,

and spreading the wellsprings outward,

which prepares Jews for the state of the true and complete redemption.

Including also

(regarding the children of Noah) –

spreading the seven Noahide commandments,

which prepares them and makes them a suitable vessel to be able to absorb and receive the concept of "My house shall be called a house of prayer for all the nations,"

when it will be "and the kingdom shall be Hashem's,"¹⁷

and as the Rambam writes near the end and conclusion of his book,¹⁸

that "the Messiah will perfect the entire world to serve Hashem together, as it is said,¹⁹ 'For then I will turn to the nations a pure language, that they may all call upon the name of Hashem and serve Him²⁰ with one accord.'"

In addition to the common points that exist in every fast day, each fast has a unique aspect – connected with the event that occurred on that day, for which the fast was established as a remembrance, with the intention that "in remembering these things (the specific reason that brought about the specific fast) we will return to do good."

Regarding the "fast of the fourth ²¹ on the seventeenth of Tammuz –

it is stated in the Mishnah ²²,

that "five things happened to our forefathers on the seventeenth of Tammuz."

Among the five things there was also a matter that has a clear connection with the other of the four fasts – the matter of "the city was breached" Jerusalem

(in the destruction of the Second Temple ²³,

and according to some opinions – also in the destruction of the First Temple ²⁴),

which came as a continuation of that which on the fast of the tenth

(the tenth of Tevet)

"the king of Babylon etc. laid siege to Jerusalem ²⁵ and brought it into siege and distress" ²⁶,

And as a continuation of "the city was breached"

(on the seventeenth of Tammuz)

was the destruction of the Holy Temple on the fast of the fifth

(the Ninth of Av),

and this was also the cause of the event and the fast of Gedaliah ²⁷.

The lesson in the service of Hashem from "the city was breached"

(as discussed at length previously,

now we will only discuss points): -

Every Jew has a "small city –

this is the body" ²⁸. And through his service he must make from it "Jerusalem"

(the holy city),

a body that is permeated with "complete awe" ²⁹,

the perfection of awe ³⁰.

In order to be able to perform this service in its perfection –

the "small city, this is the body" must be surrounded by a "wall" whose concept is – Torah,

"I am a wall –

this is Torah" ³¹,

which protects the person and does not allow any matters that are outside the perfection of awe to enter there.

In the "wall" there must indeed be "gates",

through which a Jew can go out from his "small city"

(from above to below)

into the world that is outside of complete awe and make it a dwelling place for Him, blessed be He, in the lower realms,

in the lowest level, beneath which there is no lower ³²,

and from there

(from his "small city")

light goes out to the entire world ³³

[including also –

to the nations of the world through compelling "all inhabitants of the world to fulfill the commandments that were commanded to the children of Noah",

as mentioned above],

and also from below to above –

he must have "gates" through which a Jew can bring

(through the "gates")

into the "small city"

(Jerusalem)

the sparks of holiness that he has refined in the world.

As we learn in today's lesson of Rambam regarding the commandment of first fruits,

"to bring first fruits to the Temple" ³⁴,

"And you shall take of the first of all the fruit of the ground, which you shall bring from your land that Hashem your G-d gives you etc. and you shall go to the place that Hashem your G-d will choose to cause His name to dwell there, and you shall come to the priest etc." ³⁵,

as the law is that first fruits must be brought from the Land of Israel

(not from outside the Land)

³⁶ to Jerusalem and to the Holy Temple.

That is, that although it speaks of years in their proper order,

at the time when the Holy Temple existed and in the Land of Israel –

there is also a commandment to bring up the first fruits from outside Jerusalem to Jerusalem,

where the priest must eat them;

and regarding this, the lesson speaks about the gifts to the priests and Levites,

some of which must also be brought specifically to Jerusalem. As explained in detail in this lesson of Rambam ³⁷.

And all this exists in the service of each and every person –

according to what the Rambam said ³⁸ that "not only the tribe of Levi, but every person etc. whose spirit was generous etc., he is sanctified as holy of holies etc." –

the aforementioned service of bringing up the sparks of holiness from outside the "small city",

complete awe,

into the "small city". -

But the gates

(through which a Jew goes out to perform his service in the world and to bring up from there the sparks of holiness) –

must be gates in a complete "wall"

(I am a wall, this is Torah),

for the wall separates between holy and profane and between Israel and the nations,

"and I have separated you from the nations to be Mine" ³⁹,

a separation between the services that must be within the "small city, this is the body"

(in a manner of perfection of awe)

and the services that must be outside the small city,

outside of the perfection of awe

(in this lowest world, beneath which there is no lower).

Only in the "wall" itself are there "gates",

i.e., that Torah

(wall)

gives instructions and powers as to how and when one must go out from the city in order to do the service in the world,

including also the service with the nations of the world,

and together with this –

this should not touch the wall and separation between holy and profane and between Israel and the nations.

Afterwards, however, a situation of "and the city came under siege"⁴⁰ can occur,

as it was on the Tenth of Tevet,

when they besiege the wall

(this is Torah)

which separates between holy and profane and between Israel and the nations,

[Which, according to this, is the storm of those who wish to wage war with the matter of "conversion according to Halacha" G‑d forbid,

the "wall" and separation between Israel and the nations,

which is a fundamental basis in Torah and Judaism,

connected also with faith in the coming of Moshiach,

and with the service of influencing the nations of the world regarding their seven commandments (through the "gates" that are in the wall).

Therefore it is no wonder,

that those who wage war against conversion according to Halacha,

afterwards they wage war against the idea that Jews should influence the nations of the world regarding their seven commandments. And since "one mitzvah brings another mitzvah etc."⁴¹ –

it is understood that when there is a lack in the fulfillment of one mitzvah,

it ultimately affects other mitzvot. But in the appropriate place and time it is entirely inappropriate to speak contrary to their benefit and praise of Israel].

And the intention in this is

(not only because of negation G‑d forbid, but)

- to cause Jews to repent

("by remembering these things we will return to do good"),

and through this the advantage of light from darkness should come;

But for various and sundry reasons Jews did not repent then,

and the main reason for this is –

"a terrible decree upon human beings"⁴²

(as explained in the Midrash⁴³ and in the discourses of the Mitteler Rebbe⁴⁴),

and in the language of our Sages⁴⁵ –

"who prevents? The leaven in the dough",

and the Almighty "regrets the creation of the evil inclination"⁴⁶.

[Therefore Jews storm "O G‑d, be not silent; do not be quiet and do not be still, O G‑d" (as it says in today's lesson of Tehillim⁴⁷),

"until when"⁴⁸ will the Almighty wait and not slaughter the evil inclination,

and moreover – transform the evil inclination⁴⁹ (not only nullification),

as our Sages said⁵⁰ "I created the evil inclination, I created for it the Torah as a spice",

to transform and make from it a thing that gives flavor to eating,

and in the language of our Sages⁵¹ –

"with all your heart⁵² with both your inclinations"],

Therefore afterwards there was a descent to a lower level –

"the city was breached"

(on the Seventeenth of Tammuz),

and another fast was added

(in addition to the fast of the Tenth of Tevet).

And in the service of Hashem –

that there is a breach G‑d forbid in "I am a wall, this is Torah",

which protects and separates between holy and profane.

How can this be? Through the fact that there is a split between one Jew and another G‑d forbid – the opposite of Jewish unity and love of a fellow Jew

("and you shall love your neighbor as yourself")

which was the cause of "the city was breached" and the destruction of the Holy Temple⁵³.

But the intention in "the city was breached" and the fast that comes as a result of this is –

that "by remembering these things we will return to do good",

and this should not only nullify the matter of "the city was breached",

but –

through this one should earn an addition and strengthening in love of and unity of Israel and in the "wall, this is Torah" –

so that service comes in a manner of "double for wisdom"⁵⁴,

"if⁵⁵ one was accustomed to read⁵⁶ one page, he should read two pages; to review one chapter, he should review two chapters" and study is great because it leads to action –

an increase in the fulfillment of mitzvot with beautification,

and especially –

in the mitzvah of charity

(the entirety of all mitzvot),

in a manner of "double for wisdom".

And through the fact that one utilizes the fast of the Seventeenth of Tammuz "by remembering these things we will return to do good",

and one nullifies and transforms the "the city was breached" in the service of Hashem through strengthening it with greater vigor and might –

then one also nullifies the

(causing, the)

fast,

and moreover –

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

i.e., one does not only nullify the fast,

but through this an addition in holiness comes –

an additional festival in Israel.

And on the contrary –

a festival that is even higher than an ordinary festival,

because this is a festival that comes from the aspect of the advantage of light from darkness⁵⁷,

from concealed kindnesses,

not like the other festivals which are revealed kindnesses from the outset.

And it is hinted in that the seventeenth of Tammuz has the gematria of good Tammuz –

the greatest good,

which comes from the hidden kindnesses,

incomparably higher than "eternal kindness" which is within measure and limitation.

5. All that was said above is certainly applicable in every single year, regardless of the specific determination of the seventeenth of Tammuz regarding the days of the week and the Torah study portions.

However, there are certainly also specific directives from the particular matters in the determination of each and every year,

and especially from the Torah study portions that are connected to that day of the week,

such as the daily portion of Chumash in the weekly Torah portion.

And according to the directive of my revered father-in-law, the Rebbe, the Nasi of our generation,

who publicized and requested regarding the study of the daily portions of Chitas,

to the extent that this has brought about an effect in a manner of increasing and adding light,

that more and more Jews are constantly coming to fulfill the daily portions of Chitas,

it is certain,

that in addition to the study of the daily portion of Chumash,

there is also a study of the daily portion of Tehillim and of the daily portion in Tanya.

[And it is noteworthy,

that these three matters – the daily portion of Chumash,

the daily portion of Tehillim,

the daily portion of Tanya –

are connected to the three divisions of time,

week, month, and year].

6. The daily portion of Chumash of the weekly Torah portion today is in Parshat Pinchas.

And the entirety of Parshat Pinchas has a connection to the matter of transforming the days of the Three Weeks into a matter of redemption –

according to the saying of our Sages, of blessed memory, "Pinchas is Eliyahu"⁵⁸,

and Eliyahu is the herald of the redemption⁵⁹,

the bearer of good tidings who will herald about the "final redeemer",

Mashiach our righteousness,

through whom will come the true and complete redemption after which there will be no exile at all.

7. In Parshat Pinchas itself, in this year on the seventeenth of Tammuz, we study the section from "fifth" onward, and also in this specific portion one sees a matter that is connected to the future redemption:

The beginning of the portion speaks about the commandment of the offerings,

"Command the children of Israel and say to them: My offering, My bread for My fires, My satisfying aroma, you shall guard to offer to Me, etc."⁶⁰,

and in a matter that goes beyond its simple meaning, and the law does not depart from its simple meaning, and the verse does not depart from its simple meaning⁶¹ –

this means simply the offering of the sacrifices upon the altar;

and this itself must certainly be done with utmost perfection,

according to the will of the Holy One, blessed be He,

as Rashi explains⁶² on "a satisfying aroma" –

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

One sees here the special connection to the true and complete redemption –

because the offering of the sacrifices (a)

simply and (b)

with utmost perfection,

"according to the commandment of Your will"⁶³,

will be specifically in the Third Holy Temple,

the Sanctuary, Hashem, Your hands have established,

as has been discussed several times.

And in this very matter one finds a special connection

(not merely with the future redemption, but)

with the matter of a fast day

(which brings the future redemption),

because the essence of a fast day is that it is a "day of favor"⁶⁴,

both a time of favor above and a time of favor for the serving person⁶⁵ –

which is a special vessel and preparation for the fulfillment of the commandments "according to the commandment of Your will" in a manner that in the commandments "Your will" is revealed

(unlike the commandments during the time of exile which are merely "remembrances"⁶⁶),

as this is a matter of "a satisfaction before Me that I spoke and My will was done."

And this is especially emphasized in the determination of this year,

when we study on the seventeenth of Tammuz this portion in the parshah,

because in the previous portion it still speaks about the time when the Jewish people were outside the Land,

in contrast, in today's portion it speaks about a matter of offerings,

which is in its perfection specifically at the time of the conquest of the Land.

8. And one may add, that in this matter one finds a special emphasis on the superiority of the service of the offerings, which is brought out specifically in the simple meaning of the verse, in Rashi's commentary on the Torah:

On "Command the children of Israel" Rashi explains:

"What is stated above? 'May Hashem appoint'⁶⁷,

The Holy One, blessed be He, said to him,

While you are commanding Me about My children, command My children about Me,

A parable of a king's daughter who was departing from the world and was entreating her husband concerning her children, etc."

Rashi raises here the juxtaposition of the section of the offerings with the preceding section⁶⁸,

where it speaks about Moshe's request from the Holy One, blessed be He, "Let Hashem, the G-d of the spirits of all flesh, appoint a man over the congregation, who will go out before them and come in before them, etc." And he explains,

that when Moshe asked the Most High that He should provide for the Jews,

"Command me concerning my children",

the Most High told him that he should arrange that the Jews should "provide" for the Most High,

"Command you My children concerning Me."

And regarding this is the parable of a "king's daughter who was departing from the world and was commanding her husband",

because Moshe Rabbeinu relative to the Most High is like a woman who receives all her needs from her husband,

because all of Moshe's needs were Torah and "Moshe received the Torah from Sinai"⁶⁹,

and just as the "husband" says to the "king's daughter" in the parable that she should command his children concerning him,

so did the Most High,

after He accepted Moshe's request and appointed Yehoshua bin Nun as "a man over the congregation",

also said "Command the children of Israel",

"Command you My children concerning Me."

Here one sees a wondrous emphasis that is emphasized in the plain meaning of Scripture:

At the conclusion of Rashi's commentary he writes "as it is brought in the Sifri". But in the Sifri⁷⁰ it states precisely the opposite⁷¹:

In Rashi it is emphasized that "Moshe" is compared to a "king's daughter",

who is a woman elevated above the people,

whereas the Most High is compared to "her husband" simply,

without any special title;

and in the Sifri it states "To what is the matter comparable?

To a king whose wife was departing from the world, she was commanding him concerning his children, etc.",

i.e., the Most High is compared to a "king" whereas Moshe is compared to "his wife" simply!

Saying that Rashi found an opposite version in the Sifri is forced;

one must say,

that this depends on the difference between Rashi and the Sifri in terms of their essence:

According to the plain meaning of Scripture it must come out as it is written in Rashi, and according to the law in the Torah it is so as in the Sifri.

But from this one has an emphasis on the greatness of the elevation of the service of the offerings,

to the extent that according to the plain meaning of Scripture it is like a "husband" simply who asks of a "king's daughter"⁷²!

The lesson from today's monthly Tehillim portion (divided according to the days of the month) of the seventeenth (numerically equivalent to tov) of the month (of Tammuz):

The Tehillim portion begins:

"O G-d, do not be silent to me; do not be deaf and do not be quiet, O G-d"⁷³. And in the chapters afterwards:

"Show us, Hashem, Your kindness, and grant us Your salvation"⁷⁴,

"for glory to dwell in our land"⁷⁵.

Since this is the Tehillim portion of the seventeenth of Tammuz,

one must say that it has a connection to the content of the seventeenth of Tammuz. And the explanation:

As long as the Jews find themselves in this length of exile,

they pray and they urge⁷⁶ –

"O G-d, do not be silent to me; do not be deaf and do not be quiet, O G-d!"

And especially since the Torah has ruled that "all the deadlines have passed"⁷⁷,

and all the signs at the end and in the seal of tractate Sotah have already been fulfilled in the undesirable line,

and even in a strong manner –

one prays with even greater force "O G-d, do not be silent to me, etc.",

and the redemption must already come and the good must already be revealed

(numerical equivalent of 17)

hidden in the darkness of exile in a revealed and manifest good manner.

And since the Jews request this in a prayer

(in the book of Tehillim),

which "prayer accomplishes everything" –

their prayer is fulfilled.

And especially since the prayer is the prayer of David

(in the book of Tehillim),

"the sweet singer of Israel"⁷⁸,

who said the "songs"

(in the name of all)

Israel

(as it is brought in the Midrash⁷⁹).

Moreover:

The Jews say in the Yehi Ratzon

(after reciting Tehillim)

"May it be Your will, etc., that the recitation of Tehillim be considered for us as if David the king of Israel himself had said them" -

The Most High certainly listens to these prayers,

of the "sweet singer of Israel" and of all Israel,

men, women, and children,

our youths, our elders, our sons, and our daughters,

and He certainly fulfills the prayer,

and brings the redemption immediately and truly at once,

and the good is revealed in a revealed and manifest good manner

(tov -- 17)

and hidden kindness.

As it continues afterwards in that Tehillim portion –

"Show us, Hashem, Your kindness":

The Supreme One shows us

(openly,

in a manner of seeing,

"show us")

"Your kindness",

the kindness of the Holy One, blessed be He specifically

(as the Gemara says⁸⁰ on "Give thanks to Hashem for He is good, for His kindness endures forever"⁸¹),

kindness without any limit⁸²

(including –

the concealed kindnesses,

kindness without limit)

above,

and also without limit literally below⁸³

(in an open manner below)⁸⁴.

Afterwards one adds further – "and grant us Your salvation":

"Show us, Hashem, Your kindness" can be a spiritual kindness and a spiritual redemption. For example, as the Tzemach Tzedek answered the Rebbe Maharash regarding the end of that year,

that the Likkutei Torah⁸⁵ had been printed

[and the wellsprings were disseminated even to the outside,

and in many places where it was not at all anticipated initially].

The Rebbe Maharash answered⁸⁶,

that this is not enough,

rather Jews need to have the redemption in its simple sense.

And it can be said that this is the addition of "and grant us Your salvation"

(upon "show us, Hashem, Your kindness"),

that it is not only a spiritual kindness and a spiritual redemption, but

(also)

"Your kindness" in a manner of "Your salvation":

salvation is appropriate to say specifically regarding a situation from which one needs to be saved and redeemed,

i.e., a salvation and redemption in its simple sense.

And specifically "Your salvation", Yours

(the Supreme One's)

salvation

(just like "Your kindness",

the kindness of the Holy One, blessed be He):

The salvation by the Holy One, blessed be He is brought about in a manner that no one needs to help at all, heaven forbid,

as Chizkiyahu said⁸⁷

[about whom "the Holy One, blessed be He sought to make Chizkiyahu the Mashiach"⁸⁸]

"I sleep on my bed and You act".

"And grant us Your salvation" –

in a manner of "whoever gives, gives with a generous eye"⁸⁹.

And particularly according to what is said in the discourses of the Mitteler Rebbe⁹⁰,

that the birth pangs of Mashiach were already fulfilled in the decrees that were until then,

"and they shall be no more",

all the more so after the decrees that were in our generation –

"trouble shall not come twice"⁹¹ – surely "Your salvation" must already be,

in a manner of "I sleep on my bed",

out of the tranquility of soul and tranquility of body of every Jew and all Jews,

and "grant" –

"whoever gives, gives with a generous eye".

"Us" –

to us and according to our measure:

"Your salvation" is absorbed into a soul in a body as it is found in this lowest world, beneath which there is no lower

(even before the coming of Mashiach),

and "Your salvation" becomes one thing unified with "us".

And then it will be –

"for glory to dwell in our land":

One looks –

one sees that one suddenly finds oneself "in our land"

(because one arrived there by means of the clouds of heaven⁹²),

not only the seven lands,

but all ten lands,

also the Kenite, Kenizzite, and Kadmonite⁹³

(which were given to Jews in the Covenant Between the Parts)⁹⁴,

together with all the things that belong to Jews.

And "in our land" will be "for glory to dwell",

an eternal redemption,

after which there is no exile

(the true essence of glory),

not like the previous redemptions.

10. The lesson from today's Tanya study of the Seventeenth of Tammuz (in a leap year):

Today's Tanya study is in Iggeret HaTeshuvah, chapter three,

and the end of chapter three

(the second half of the chapter)⁹⁵.

One immediately sees its connection with the fast day of the Seventeenth of Tammuz:

A fast day is "from the ways of repentance"

(as above, section 2)

[and it is noteworthy,

that this (making penitents) was also the undertaking of the Alter Rebbe,

the author of Iggeret HaTeshuvah,

as is known the dream of the Mitteler Rebbe and the interpretation of the dream by the Alter Rebbe⁹⁶,

as explained at length in the talks of my revered father-in-law, the Rebbe⁹⁷].

And this is also connected with the future redemption –

the ultimate purpose of the repentance of a fast day

(as above, section 2) –

as the statement of Mashiach: "I have come to bring the righteous back in repentance"⁹⁸.

And particularly, in Iggeret HaTeshuvah itself, today's study –

in chapter three. For "three" alludes to the Third Holy Temple and the third redemption, the ultimate purpose and intention of the repentance of a fast day.

And in chapter three itself –

in the second half of the chapter,

further and deeper in

(until the conclusion and completion)

into that "third",

the Third Holy Temple.

11. Also the content of the Tanya study has a connection with the fast of the Seventeenth of Tammuz (according to what was explained above in the content of the matter of the Seventeenth of Tammuz, the Fifteenth of Tammuz)⁹⁹:

Earlier in Igeres HaTeshuvah¹⁰⁰ the Alter Rebbe explains,

that in addition to the sacrifice

(and repentance)

which one must have "regarding atonement and forgiveness of sin, etc.",

one must also have a burnt-offering "that it should be acceptable before Hashem and pleasing before Him, blessed be He, as before the sin, to be a satisfaction for his Maker from his service." But "now that we have no sacrifice to obtain favor from Hashem, fasting is in place of the sacrifice, as the Gemara says¹⁰¹ that the reduction of my fat and blood which has been diminished should be considered as if I offered it before You, etc." And he brings the number of fasts for various sins.

Afterwards, at the beginning of the third chapter, the Alter Rebbe writes,

that "the later ethical scholars disagreed regarding one who sinned a particular sin many times,

and some say that he must fast the number of fasts for that sin many times, according to the number of times he sinned, etc.,

and some compare this matter to a burnt-offering brought for positive commandments, that even if he transgressed several positive commandments, he is atoned for with one burnt-offering, etc.,

and the accepted ruling in this is to fast three times the number of fasts for this sin, etc."

Afterwards he continues:

"However, all this applies to a strong and healthy person for whom many fasts do not harm his physical health at all, as in earlier generations,

but one for whom many fasts are harmful, so that he might possibly become ill or sick, Heaven forbid, as in our generations,

it is forbidden for him to increase fasts, etc.,

rather, what is his remedy? As it is written,¹⁰² 'And your sin, redeem with charity,' etc."

But afterwards the Alter Rebbe adds a stringency:

"Nevertheless, every conscientious person who desires closeness to Hashem to rectify his soul, to return it to Hashem in an excellent repentance from the choicest,

should be stringent upon himself to complete at least once in his lifetime the number of fasts for each and every sin from the severe sins, etc."

[Only because of the weakness of the generation,

the Alter Rebbe gives advice which lightens the fast,

"to postpone them to short days, etc."]

Afterwards the Alter Rebbe writes –

in today's lesson:

"However, regarding the additional number of fasts

(more than "three times the number of fasts for this sin")

etc., which one would need to fast according to the stringent opinion, to fast the number of fasts for each and every sin according to the number of times he sinned, as above –

he should redeem all of them with charity, the value of eighteen times each day, etc."

"And even if it amounts to a specific sum, one need not be concerned about 'one should not spend more than a fifth,'¹⁰³

for this is not considered wasteful in such a case, since he is doing so to redeem his soul from fasts and afflictions,

and it is no less than healing the body and his other needs, etc."

One must understand the explanation of the difference: regarding fasting "three times the number of fasts for this sin," the Alter Rebbe is stringent and writes,

that "every conscientious person, etc., should be stringent upon himself to complete at least once in his lifetime the number of fasts"

(also in later generations,

when there is weakness of the generations),

but regarding more than three fasts

("to be concerned for the stringent opinion, to fast the number of fasts for each and every sin according to the number of times he sinned")

the Alter Rebbe is lenient and writes that "he should redeem all of them with charity" specifically

(and does not give the option of fasting).

Simply, the difference is,

that there is a limit to how many fasts the weak generations can endure,

and the Alter Rebbe established that they can endure the three fasts for each sin "at least once in his lifetime"

("according to the conditions that he can postpone them to short days, etc."),

but not more than that;

but one must say,

that since the Alter Rebbe is stringent regarding the three fasts for each sin and lenient regarding more than three fasts for each sin

(also for "every conscientious person who desires closeness to Hashem, etc." who is stringent upon himself)

that "he should redeem all of them with charity" –

then regarding the three fasts, something will ultimately be lacking

(for "every conscientious person who desires closeness to Hashem, etc.")

if he does not fast

(and only gives charity),¹⁰⁴

but regarding the number of fasts more than three

(according to the stringent opinion)

he can complete it entirely

(also for "the one who desires closeness to Hashem to rectify his soul, to return it to Hashem in an excellent repentance from the choicest")

through charity. One must understand the difference between them.

12. And one can say that the Alter Rebbe hints (also) with what he notes at the end of this chapter (end of today's lesson) "and as explained elsewhere,¹⁰⁵ based on 'the kindnesses of Hashem, for we are not consumed'":¹⁰⁶

The meaning of this "elsewhere"

(even though the Alter Rebbe does not indicate where this is)

is –

in Igeres HaKodesh, Siman 10, which begins with the verse "the kindnesses of Hashem, for we are not consumed,"

and there he speaks about the same matter discussed here,

regarding giving charity more than a fifth, etc.:

On the verse "Hashem's kindnesses, for we have not been consumed," the Alter Rebbe asks there: "And we praise, for we have not ceased, as it is said, for Your kindnesses have not ceased, etc.?"

And he explains by first introducing the concept that there are two levels in kindness,

"eternal kindness" which is within measure and limitation, and "abundant kindness" which is above measure and limitation. And the level of the supernal kindness that is revealed in the performance of the mitzvos

(in their own right)

is the aspect of "eternal kindness",

which is contracted and clothed in the action of the mitzvos, most of which are in material things of this physical and material limited world. And therefore most of the mitzvos,

including the mitzvah of charity,

have a limited measure.

In what matter is this said? When it specifically speaks about "one who guards the Torah and does not deviate from it right or left even a hairsbreadth,

but one who transgressed the path, heaven forbid, etc., whose value is diminished in the aspect of his drawing down what he could have drawn down from the aspect of His G‑dliness, etc., had he guarded the Torah, etc.,

behold, this distortion cannot be rectified except by drawing down the supernal light that is above the worlds and is not clothed in them, which is called supernal kindness and abundant kindness, etc. And when a person draws it down below through his actions and the arousal from below, then this supernal light shines and spreads within the worlds and rectifies every distortion, etc., and renews their light and goodness with greater excellence and strength, in the aspect of a truly new light,

therefore they said¹⁰⁷ "In the place where penitents stand, etc."

And the arousal from below which is a vessel to draw down the aspect of abundant kindness below –

is the act of charity and kindness without limit and measure,

which causes that the Supernal One should bestow the aspect of abundant kindness without limit and measure to the person.

And afterwards he continues

(and writes about it as he writes here in Igeres HaTeshuvah)

"And what is said, 'One who squanders should not squander more than a fifth,'

this applies specifically to one who has not sinned, or who has rectified his sins through afflictions and fasts as is proper to rectify all the blemishes above,

but one who still needs to rectify his soul, it is obvious that the healing of the soul is no less than the healing of the body, regarding which money is not considered, and 'all that a man has he will give for his soul' is written."

And based on this he explains the verse "Hashem's kindnesses, for we have not been consumed":

"And this is what the prophet said after the destruction and exile: 'Hashem's kindnesses, for we have not been consumed, etc.,'

meaning, because we have not been consumed,

that we are not perfect and complete without any sin or blemish in the soul and in the supernal worlds, therefore we must conduct ourselves with Hashem's kindnesses that are without limit and end, in order to arouse upon us mercy and supernal kindness, which is abundant kindness and mercy without limit and end, etc.,

and this is what our Rabbis, of blessed memory, said¹⁰⁸: Israel¹⁰⁹ are not redeemed except through charity that they perform, even if they are exempt by law, etc."

13. And based on this, one can explain the difference between the three fasts and the additional fasts upon them (which one must fulfill through charity):

The reason why one fasts "three times corresponding to the number of fasts of this sin" is explained by the Alter Rebbe according to what is stated in the Zohar¹¹⁰: "When a person sins before the Holy One, blessed be He, one time, he makes a mark, etc.; the third time, that stain spreads from one side to the other side, etc.; therefore the number of fasts is required three times, etc."

According to this, it is understood,

that specifically the three fasts for each sin rectify the primary blemish that the sin caused

(that stain spread from one side to the other side)

¹¹¹ but the additional fasts beyond the three fasts

(according to the stringent opinions)

come

(not to rectify the essence of the blemish, but)

to add more perfection and completeness.

Therefore the Alter Rebbe is stringent specifically regarding the three fasts

(that "every soul who desires closeness to Hashem, etc., should be stringent upon himself, etc."),

because these fasts pertain to the essence of the blemish,

but regarding the additional fasts

(according to the stringent opinions)

he is lenient and writes "he shall redeem all of them through charity",

because after one has fasted the three fasts, one has already rectified the primary blemish,

and regarding adding more perfection and completeness in the person –

this can also be through charity;

and due to the weakness of the generations –

it must specifically be through charity

(not through fasts).

And on the contrary:

In order to acquire perfection and completeness, charity can accomplish more than fasts¹¹²,

because charity without limit draws down "Hashem's kindnesses" without limit, which rectifies the matter of perfection and completeness in the Jewish people

("we have not been consumed")

but a fast: a) is

(overtly,

in externality)

a negative matter,

gevurah

(not kindness),

consequently it is not a vessel

(in an overt and positive manner like charity)

for "Hashem's kindnesses". b) It has a measure and limit and boundary,

one cannot fulfill it at all in a manner without limit¹¹³,

simply. Consequently it is not a vessel for

(Hashem's kindnesses in a manner of)

without limit¹¹⁴.

And to add to this:

Thus, what is explained in the aforementioned Igeret HaKodesh is not only regarding "one who was passed over by the road" literally,

but also regarding tzaddikim,

[for what the prophet said "after the destruction and exile" "the kindnesses of G-d, for we are not consumed" also applies to tzaddikim, who also went into exile,

and they too need to attain "Israel is redeemed only through tzedakah"]

that they too need the quality of teshuvah, to bring back the righteous in repentance,

not for a literal sin, G-d forbid,

[for they stand in perfection in all 248 limbs and 365 sinews,

corresponding to the 248 positive commandments and 365 negative commandments,

including their details and sub-details,

including also the seven Rabbinic commandments,

which "emanate and are drawn from the Torah's commandments and are included in them in the number 613"],

but rather for a sin in the sense of deficiency,

they have only the aspect of "chesed olam" that is within measure and limitation, and they lack the wholeness and perfection

("we are not consumed")

of "as per the commandment of Your will",

which, relative to a "king's son", is also a deficiency,

and more specifically –

they lack the perfection and wholeness of teshuvah and tzedakah of the 33rd [day of the Omer], which draws down "the kindnesses of G-d" in an unlimited manner. Therefore, they too need to attain tzedakah in an unlimited manner in order to draw down "the kindnesses of G-d".

And based on this, what is explained above will be sweetened, that with this notation in Igeret HaTeshuvah "as stated elsewhere based on 'the kindnesses of G-d, for we are not consumed'", the Alter Rebbe adds explanation in that which regarding the additional fasts

(all three fasts)

"he shall redeem them all with tzedakah",

because the additional fasts pertain

(primarily)

to perfection and wholeness

(not so much to the correction of the flaw itself),

which is accomplished more perfectly through unlimited tzedakah

(more so than through fasting)

which draws down "the kindnesses of G-d" and nullifies the "we are not consumed",

the absence of wholeness.

13. Based on the above, one can explain the connection of the Seventeenth of Tammuz with the explanation in the Tanya lesson of the Seventeenth of Tammuz (regarding the hint):

In yesterday's Tanya lesson, it discusses the stringency that "every sensitive soul... should be stringent upon himself to complete at least once in his lifetime the number of fasts for every sin" –

because currently we are in the middle of the third chapter,

we have not yet reached the perfection of the third,

the third Holy Temple and the third redemption,

before the perfection of the redemption and the Holy Temple

(at the end of the third chapter),

therefore currently the stringency of observing fasts is emphasized,

as an example of the general matter of exile,

when one must come to the decrees and stringencies of "make a fence for the Torah":

When, however, the Seventeenth of Tammuz arrives,

numerically equivalent to "good",

when the inner intention of "awesome in deeds upon mankind" and the hidden kindnesses within a fast are revealed,

that it is a "time of favor" and through it one attains a most elevated revelation of "the kindnesses of G-d" –

then the Tanya lesson

(the inner dimension of the Torah – which reveals the inner content of every thing)

at the conclusion of the third chapter

(the perfection of the third redemption and the third Holy Temple)

discusses the leniency that "he shall redeem them all with tzedakah",

for tzedakah draws down "the kindnesses of G-d" in a revealed manner

(as the Alter Rebbe notes at the conclusion of the lesson,

the end of the third chapter),

kindness without limit

(including –

the hidden kindnesses),

in the manner of "show us, G-d, Your kindness",

which draws down "and grant us Your salvation",

until "to dwell in glory in our land",

in the true and complete redemption

(as above, page 69).

And to add,

that just as the aforementioned content of the end of the third chapter

(Igeret HaTeshuvah)

is expressed in the number of the chapter –

the third chapter,

corresponding to the third redemption,

so too is the content of this aforementioned Igeret HaKodesh expressed

(which the Alter Rebbe notes at the end of the third chapter of Igeret HaTeshuvah)

by the number of the section –

section 10 –

as is known that in the future redemption there will be the perfection of the number ten in many matters:

the tenth song,

the tenth heifer,

the tenth census

[and to note,

that one of the ten censuses is in our portion,

Parshat Pinchas],

as it is stated "yet the sheep shall pass under the hand of the counter".

15. There is also the custom of Israel (it is Torah) – and especially since this is a matter that is spreading from day to day, and may it be His will that it encompass the entirety of the Jewish people – to study a lesson in the Rambam's book, according to what the Rambam writes in his introduction to his book: "so that a person will read in this... and know the entire Oral Torah, etc.".

Since everything is with Divine Providence,

all the more so in matters of Torah –

the present-day lesson of Rambam must also be connected with the aforementioned service of the 17th of Tammuz,

to nullify the exile in a manner that "these days shall be turned" etc.,

until one will bring the building of the Holy Temple and entry into Eretz Yisrael in a manner of "For Hashem your G-d will enlarge your border etc.",

and as follows.

16. The present-day lesson in Rambam – according to the division of three chapters per day – is the last chapter of the Laws of Second Tithe and the first two chapters of the Laws of First Fruits (as above).

The Rambam writes at the conclusion of the Laws of Second Tithe

(regarding the law of the Tithe Confession)

"Israel..

confess, but not converts and freed slaves, for they have no portion in the Land, and it says 'and the land which You gave us',

Kohanim and Levi'im confess,

for even though they did not take a portion in the Land, they have the cities of the open space"

[and likewise he writes further regarding the confession at the First Fruits that those who have no portion in the Land "bring but do not recite" because "they cannot say 'which You have given me, Hashem'",

but "Kohanim and Levi'im bring and recite because they have the cities of the open space"].

And what is the novelty in the matter,

that although Kohanim and Levi'im have no inheritance in the Land,

"For the Kohanim the Levi'im, the entire tribe of Levi, shall have no portion or inheritance with their brothers",

nevertheless it is innovated that they can say "and the land which You gave us" because "they have the cities of the open space",

even though the cities of refuge are scattered among the tribes of Israel,

and the Levi'im take them only "in exchange for their service"

(as explained elsewhere at length).

Seemingly, however, there is a matter of "the land which You gave us" regarding Levi'im in a direct manner:

In the prophecy of Yechezkel the prophet,

after he tells about "the form of the House and its arrangement and its exits and its entrances etc."

[about which it states in Tanchuma,

"The Holy One, blessed be He, said to Yechezkel: Great is the reading of it in the Torah as its building; go, tell them, and they shall occupy themselves with reading the form of the House in the Torah, and as a reward for the reading that they occupy themselves with reading it, I consider it for them as if they are occupied with the building of the House"! That is,

the Almighty says that the Holy Temple, as it is His House ("My House"), is not nullified, G-d forbid,

consequently it effects its effect in completeness,

in all the matters as they are below,

until simply the "and I will dwell in their midst"],

which simply means the Holy Temple in the future –

he also tells about the division of the Land in the future.

It states there in the prophecy,

that there will be "the gate of Reuven, one"

(a portion of the tribe of Reuven),

"the gate of Shimon, one",

and also "the gate of Levi, one",

and as the Gemara says "In the future, Eretz Yisrael will be divided into thirteen tribes".

Accordingly it follows,

that in the future the Levi'im will have a portion in the Land.

Thus a question and inquiry arises:

In the future,

one need not come to the reason "that they have the cities of the open space",

which is a thing that is not exactly a portion and inheritance;

seemingly, can the Levi'im say "and the land which You gave us" because they will then have literally a portion in the Land like the rest of the tribes?

One can answer with difficulty,

that since at the time of the giving of the commandments of tithe and first fruits, the condition was made that this is given to those who will conquer the Land and then receive an inheritance;

consequently, what will be in the future that they take a portion in the Land is not relevant. And especially since the future is a time unto itself when "there will not be there etc. no war etc.".

According to this, however, another question is aroused:

Since we assume,

that in the future the Levi'im will not be able to confess because of the fact that "they take a portion in the Land", one must say that their confession then will also be because of the fact that they will have the "cities of the open space" which are the "cities of refuge" as it states in the verses.

[For the cities of refuge will also be in the future,

as the Rambam elaborates at the conclusion of the Laws of Kings,

where he writes about the belief in the coming of Moshiach, that this matter is brought not only in the Oral Torah and in the words of the prophets, but also in the Written Torah,

and he continues "Even regarding the cities of refuge it says: 'If Hashem your G-d will enlarge your border, then you shall add for yourself three more cities etc.',

and this thing never happened,

and the Holy One, blessed be He, did not command in vain",

which simply means "If Hashem your G-d will enlarge your border" refers to the future time,

when "all its inhabitants" and there will also be the land of the Keni, Kenizi, and Kadmoni].

According to this, it comes out,

that in the future the Levites will also be in the "cities of refuge"

(because if not,

they will then not be able to recite confession etc.,

and the Rambam would have had to explain this).

Consequently, a question arises:

Since in the future the Levites will have a full portion in the land like the rest of the tribes,

"one gate of Levi,"

which of the Levites will settle in the six cities of refuge and the forty-two cities etc.;

what is the difference between the Levites of their portion and the Levites of the cities of refuge,

and how does one divide and select from those who settle in the portion of Levi that they should go and settle in the forty-eight cities of refuge,

together with the three cities that will be added in the future?

Regarding our subject –

here we have the special connection with the matter of the redemption,

because here we see how the Rambam also reveals a novelty regarding the future time,

that even then Levites will be able to confess,

and this will be

(not because they have a portion in the land, but)

because they have "cities of open space."

12. Continuing what has been discussed several times, this is also the place to mention and to arouse: Since the three weeks have already begun and "it has not yet come" – it applies with even greater emphasis and urgency that which was spoken about in past years – regarding making study sessions in the laws of the Chosen House during the three weeks in the study of the laws of the Chosen House, and how good it is every single day, at least from time to time, that no period of time should pass without a study session in the laws of the Chosen House.

The advantage of the laws of the Chosen House of the Rambam

(in relation to the other places in the Torah where it speaks about the Holy Temple)

is –

the advantage of practical law,

and in the language of the Rambam "laws of laws,"

as also the "third Holy Temple" will be built,

as the Rambam says immediately at the beginning of the laws of the Chosen House "the building that Solomon built is already explained in Kings,

and likewise the building that is destined to be built even though it is written in Ezekiel it is not explained and clarified, and the people of the Second Temple when they built in the days of Ezra built it like the building of Solomon and a semblance of the things explained in Ezekiel,"

and this is also connected with the Tabernacle,

as he says before this that the commandment for all Temples is "and they shall make for Me a Sanctuary,"

"and it has already been explained in the Torah the Tabernacle that Moses our teacher made."

And continuing from this will also be the "I will begin,"

that in addition to arousing and making an urgency regarding the setting of times in general,

and in particular during the three weeks,

in the laws of the Chosen House,

one will dwell upon a point in the laws of the Chosen House,

about which we once spoke regarding a wondrous thing in the Rambam,

and as follows.

13. The Rambam brings down (as above) that "it is a positive commandment to make a house for God.. as it is said 'and they shall make for Me a Sanctuary.'" And continuing from this one indeed finds, that the laws after these are called by a name like the laws of "vessels of the Temple" and "Temple House," named after the Temple.

When it comes, however, to the first laws about the Holy Temple

(the "head" and beginning of the order of service)

the Rambam is precise and calls them specifically by the name laws of the Chosen House!

[And in particular according to the teaching of the Baal Shem Tov that the name by which it is called in the Holy Tongue brings into being and enlivens and sustains the entire thing –

then the wonder is even greater].

The explanation of this simply is –

because the "choice" is the cause of the "holiness":

Why was it sanctified and built specifically in this place,

and David

(the anointed king)

purchased specifically this place etc. –

this is because the Most High chose this place,

as it is stated in the Mechilta at its beginning,

"until Jerusalem was chosen all the land of Israel was fit etc. until the eternal house was chosen Jerusalem was fit for the Divine Presence etc.,"

and in the language of the Rambam "once the Temple was built in Jerusalem all places were forbidden etc."

14. But in addition to this simple explanation, one can say, that the explanation of this in greater depth is understood according to another law in the Rambam laws of the Chosen House:

The Rambam rules in the continuation of the laws that "the Temple and Jerusalem, the first sanctity sanctified for the future,"

meaning that although the Holy Temple was destroyed, the sanctity remained there;

however, regarding the service of the offerings

("coming to the Temple" and the like)

it is "we cannot ascend and appear and bow before You,"

and certainly and all the more so that the service of the offerings cannot be in the Holy Temple,

and likewise regarding the "Temple vessels," the law is that since "strangers entered it and profaned it," it becomes non-sacred.

Accordingly, it is understandable why when the Rambam speaks about the Holy Temple itself he calls it Laws of the Chosen House,

but when he speaks about "coming to the Temple" or "Temple vessels" he calls it by the name "Temple":

When speaking about matters that are connected to "Temple,"

sanctity,

they are connected to a commandment,

and one can, heaven forbid, transgress the commandment,

consequently, the matter of "strangers entered it and profaned it" applies,

that the additional sanctity of the thing is removed due to the absence of man's service.

But when it speaks about a matter that is connected to choice,

no changes are applicable to it,

because the "choice" is not due to a virtue or a sanctity and the like,

but because the Almighty chose so,

consequently, no changes can occur in it,

And this is what the Rambam announces and proclaims before one begins to study all these laws,

that one should know that these are "Laws of the Chosen House":

which consequently no one can touch!

19. And it will be sweetened according to what Chassidus explains in the matter of choice – as explained in Likkutei Torah in the interpretation of the verse (which the Rambam brings regarding the matter of choice in man) "Behold, the man was as one of us," that "as one of us" means Essence and Being, for specifically in Him is the true matter of choice applicable:

Every matter that is connected to an illumination,

even the very first illumination,

even with the light that is truly "Infinite,"

it is still in the category of "light,"

consequently, the matter of choice in its perfection is not applicable to it;

The matter of "choice" in its perfection applies only to "one of us,"

His Essence and Being, blessed be He.

And this matter is drawn into "one,"

which means that the Master of the World is drawn into the seven firmaments and earth and into the four directions of the world,

meaning that the matter of choice is drawn down to the lowest level,

a choice in a place where there is something from which to choose.

Consequently, it is understood,

that since the choice is from the Essence,

it is certainly in a permanent manner,

in such a way that no changes are applicable to it.

And likewise, by way of example, as this is regarding the Jewish people,

who are "as one of us,"

that since the choice originates above all of His powers, there is nothing that can change it.

Likewise,

and all the more so regarding the supernal choice of the Almighty

(so to speak),

no change or weakening is applicable to it,

and on the contrary,

the revelation of the matter must still come,

since there is the obligation to ascend in holiness,

it certainly adds and goes on increasing in light.

[And likewise, as this is regarding the choice of the Almighty over His people Israel,

that "to exchange them for another nation I cannot,"

no matter what the Jews are,

"whether as sons or as servants" –

because since the Almighty chose His people Israel,

He has no other choice (so to speak),

because it remains in force,

with all the turmoil,

in every time and every place].

20. The lesson from this regarding the 17th of Tammuz:

The Rambam writes that the commandment "And they shall make Me a Sanctuary" was initially for the Tabernacle,

later there were undesirable matters in the interim,

and afterwards there was an ascent through the descent in the First Temple;

Then there was again a descent,

"Because of our sins

(a term of deficiency)

we were exiled from our land" temporarily,

and through this they achieved the ascent of "Greater shall be the glory of this latter house than the former";

Afterwards there was further change,

until through the final descent one arrives at the inner and ultimate meaning of "Greater shall be the glory of this latter house than the former" –

the Third Holy Temple,

the Sanctuary of the Lord, Your hands have established.

And regarding all these Holy Temples, we were commanded "And they shall make Me a Sanctuary",

because upon this there must be "And they shall make",

the making of a Jew.

From this we have a lesson –

that there must be the actual making,

beginning with the study of these laws etc.,

through which the building of My House is not nullified.

23. Following this, there also comes the conclusion, as usual in such a case, with giving charity, which "Great is charity that brings the redemption closer", even faster than it should be from the aspect of "All the deadlines have passed", and even faster than from the aspect of the outcry that every Jew and all Jews cry out "Do not be silent, O God, do not be still and do not be quiet, O God".

And may there come down in actuality "Show us, O Lord, Your kindness and grant us Your salvation" and "To dwell honor in our land",

that "With our young and with our old etc. with our sons and with our daughters" they all become one entity,

"as one man with one heart",

and it becomes one single "congregation". And "A great congregation shall return here",

to our holy land,

"which etc. the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year",

and in a manner of "And I will grant peace in the land",

and "And I will be to you a God.

That in every corner and in every point and in every "document"

(not only in conversion)

there will be "All your deeds shall be for the sake of Heaven" and "In all your ways know Him",

even in the diaspora,

all the more so in the land which the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year,

in one category,

without interruption in between,

and –

"The Lord your God will enlarge your territory",

And the law does not depart from the simple meaning –

that this comes down in actual reality and speedily in our days and immediately in our times,

that "A great congregation shall return here",

speedily in our days,

that Mashiach comes "now"!

[The Rebbe gave to the "tankists" may they live dollar bills,

to distribute to each of those present may they live one bill to give (or exchange it) for charity].