In 1733, the Persian conqueror Nader Shah Afshar laid siege to Ottoman-held Baghdad. Knowing that Persian rule would not bode well for them, the Jewish community prayed for an Ottoman victory. On 11 Menachem Av, an Ottoman force led by Topal Osman Pasha drove away the Persian forces and the siege was lifted. The Jewish community commemorated this day each year, refraining from reciting the penitential prayers of tachanun.
R. Hillel of Paritch was one of the outstanding followers of the second and third Rebbes of Lubavitch, R. DovBer and R. Menachem Mendel Schneersohn. He was an exceptional scholar and served as rabbi of Paritch and then of Babroisk. Additionally, he would make a yearly visit on behalf of the Rebbe to the Jewish colonies in the Kherson region, teaching them Chassidut and inspiring their residents to increase in their observance of the mitzvot.
R. Hillel was known for his scrupulous adherence to every detail of Jewish law. He authored Pelach Harimon, a collection of sermons on chassidic philosophy, and composed a number of heartfelt tunes sung often at farbrengens until today.
Links: The Prodigy Under the Bed, R. Hillel’s Promise, R. Mordechai Yoel’s Stories.
Hear a tune composed by R. Hillel: Nigun Dveikus
The Shabbat after the Ninth of Av is called Shabbat Nachamu ("Shabbat of Consolation") after the opening words of the day's reading from the prophets ("haftara"). This is the first of the series of readings known as "The Seven of Consolation" read in the seven weeks from the Ninth of Av to Rosh Hashanah.
Links:
Seven Degrees of Consolation
Consolation
Shabbat Nachmu
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three.
Naturally, we think of the Jewish people as a conglomerate of many Jews. But the Baal Shem Tov saw the Jewish people as a single, indivisible whole.
Think of a geometrical point. A point is indivisible, but not because it is too hard, too big, or too small to cut up. A point simply has no area to be divided. That’s what makes it a point.
And yet, from a point you can extend infinite lines radiating in infinite dimensions.
In a somewhat similar way, but far beyond, all Jews are one Jew. Which means that in any one Jew, you will find all of us—just from a different angle.
So that whatever happens to any one of us instantaneously happens to the entire Jewish people. Not by some ripple effect or resonance. But because any one sample of the whole is the whole and the whole is one.
And so, the Baal Shem Tov taught, when the light of any one Jewish soul breaks free, the entire nation is redeemed along with it.
And accordingly, the Rebbe wrote, the ultimate exodus of our entire people is also a personal, intimate liberation for every Jew.