The Three Weeks & The Rebbe's Directives

00:01 As we find ourselves in the three weeks, we'll discuss by citing various quotes from the Rebbe in regards to the three weeks. In general, as an introduction, the three weeks were by the Rebbe a very exceptional atmosphere, very serious to a great extent. The aim of the Rebbe to bring the geulah b'mashiah of the whole year is already known and publicized everywhere. Likewise, in the Shabbosim of the three weeks, the Rebbe would many times elaborate about the Inyan of Simcha in order to negate any suspicion of mourning on Shabbos, which is not permitted. Already in the first years, the Rebbe instructed that there should be the Inyan of Simcha, which is permissible al pitera. In one of the farbrengens, the Rebbe explained that the tachlis, the goal, the ultimate goal of the bein hametzorim, which are the three weeks, this is an expression in Eicha bein hametzorim mesigua, is to reach the ultimate aim, and that is a nachala, herita- inheritance without any limitations. From metzorim, from limitations to come the lev-- to the level which is without limitations. And in addition to that, to convert them that they should become days of simcha. This is a sicha from the Rebbe Shabbos Parshas Matas Masai Tov Shin Yud Beis. On another occasion, the Rebbe said b'negi'at Shabbos that it says in Yerushalmi, in the Jerusalem Talmud, that there's no sadness on Shabbos, and therefore Shabbos a person needs to be joyous. And when the days before Shabbos and the days after Shabbos are days of

02:12 the three weeks, which is the mourning period for the destruction of the first and second Beis Hamikdash, therefore, there is a special need exclusively to increase in the joy of Shabbos, even in a greater measure, in order that it shouldn't relate to the conduct of the days from before Shabbos. And through this, we can accomplish that also the days which follow the Shabbos will be converted to simcha. And in particular, the Rebbe continues, according to the opinion of the Rishonim, that Simcha and Shabbos is an Inyan of Mitzvah. As it's mentioned, the Rebbe quoted on other occasions of « Yem Simchaschem Eilo HaShabbosis » which is from the Sifri. And since it's the Inyan of a Mitzvah, therefore it needs to be done in a way of a hiddur, enhanced, and especially, um, uh, as a Mitzvah of Simcha, that Inyan of hiddur could be accomplished in a very convenient way. To the extent that if he is lacking the hiddur, the enhancement in this Mitzvah, he has no justification even on the part of his guf and nefesh habamis, which means he doesn't have any justification to explain himself why he's not doing it. This is a sicha from Shabbos Parsha Pinchas Tov Shin Yud Ches, 1958. And now we go on to a sicha which the Rebbe spoke Matas Massei Tov Shin Lamed He, fifty years ago. And the Rebbe says the following, b'negi'at ha'ar Inyan that Rosh Chodesh Menachem Av in the year Tov Shin Lamed He, 1974, was on Shabbos. Since

04:14 it is on Shabbos, the Simcha has to be in a revealed state. And the Rebbe continues, adaraba, even more yet, the Rebbe quotes that he heard from his father that the Shabbosim of the three weeks, especially of the nine days, a person needs to enhance, increase in taanug, in pleasure, ecstasy, and joy more than all the Shabbosim of the year. Because if he's lacking something in the Shabbosim throughout the year, he's only lacking the enhancement of the Mitzvah of Ein Ek Shabbos, which means he's only lacking the Mitzvah of Ein Ek Shabbos, to have a taanug on Shabbos. But when it comes to the three weeks, another person could think that this is because of the three weeks, and that's why he does not see joy by the other person. He feels, "Oh, it's in the three weeks." B'meil the Rebbe says, adaraba a person has to enhance and do everything with a special hiddur, including eating meat, v'chulo, since it is on Shabbos, and therefore the Simcha and taanug has to be to a great extent. It was in Tov Shin Lamed He, 1975, that the Rebbe instructed first time to make Siyumim in the nine days in order to increase in the Inyan of Simcha through something which is permissible, concluding a tractate of the Talmud. And as it says, « Pekudei Hashem yeshorim mesamchei lev » that the words of Hashem- Bring joy to the heart, and therefore this is a way of increasing and introducing the inyan of simcha by hearing

06:13 a siyum, a conclusion, a completion of a tractate in the Talmud. A year later, Tov Shin Lamed Vav, nineteen seventy-six, the Rebbe initiated a new mif TSA, a new initiative that when it comes to the three weeks, people should increase and begin learning, put a special stress on studying the halachas of Beis HaMikdash, the halachas of the Beis HaMikdash as they are in the Rambam. And the prophecy of Yechezkel, which begins in chapter forty, discussing the, uh, structure of the Beis HaMikdash. And as the Rebbe mentioned many times based on our Midrashei Chazal, that when Yechezkel was approached by Hashem, that he's gonna show him the structure of the Beis HaMikdash, he said, "What's the point of it now?" As Yechezkel was down in Babylonia. And HaKadosh Baruch Hu answered that when you learn the, the topics of the Beis HaMikdash, "Besi ein boko," my house, my house of worship, the Beis HaMikdash, does not cease to exist. Does not cease from existing. And therefore, by learning the halachas of the Beis HaMikdash and learning the prophecy as it is in Yechezkel and additional sefarim which deal with the Beis HaMikdash and deal with the avoda in the Beis HaMikdash, it is besi ein boko, that my Beis HaMikdash, my house, HaKadosh Baruch Hu says, does not cease to exist. The existence of the Beis HaMikdash does not cease, but it remains existing.