The Frankist sect was created by Jacob Frank, who claimed to be the reincarnation of the false Messiah Shabbetai Zvi. In the mid-1700’s, he sought to create a new religion that would incorporate both Judaism and Christianity, leading to the formation of the Frankist sect, centered in Poland.
In 5519 (1759), the bishop of Lvov arranged for a debate between the Frankists and three prominent Jewish leaders: R. Israel of Mezhibuzh (the Baal Shem Tov), R. Chaim Rappaport, and R. Yitzchak Dovber Margulies. The four-day debate ended with a resounding victory for the rabbis, and the date was instituted as a day of rejoicing, celebrating the successful halt of the Frankists’ evil influence. (Hatamim, pp. 550, 558. See also Igros Kodesh, vol. 19, p. 81)
This Shabbat is Shabbat Mevarchim (“the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of the upcoming month of Av (also called "Menachem Av”), which falls on Wednesday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. See molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
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 One.
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
You murmured in your tents, saying, '"Because G‑d hates us, He took us out of the land of Egypt to deliver us into the hands of the Amorites to exterminate us." (Deuteronomy 1:27)
Really, He loves you, but you despised Him. As the common saying goes, “Whatever is in your heart towards your friend, you imagine he feels towards you.” (Rashi)
Often we justify our own feelings by projecting them on others, twisting the entire relationship backward and upside-down.
We can’t get our way, so we say, “I’m doing everything to accommodate them, and they’re being so stubborn.”
And they say, “But it’s just the opposite! You won't give an inch!”
We don’t want to be around people, so we feel, “I’m trying to be nice to them, but they don’t want me around.”
And they say, “We would love to have you around, but you don’t seem to want to be here with us.”
In just the same way, we project our own feelings on the One who made us, attempting to twist truth inside-out.
We become absorbed with our own little world and can’t find room for G‑d within it, so we feel, “All I am to G-d is just an ugly little cockroach messing up His universe.”
How does G‑d feel?
There, with G‑d, is the true reality.
That He gives you life and all things He knows are good for you and awaits the time you will recognize how good it all is.
That He showers you with love, and awaits the time that you will return that love to Him.
That He eagerly awaits every word of your prayers, treasures every mitzvah you might do, kisses every word of Torah that comes from your lips—but you have no idea how precious you are to Him.
You may push back. You may run away. But just one small turn, and He’s there waiting.
Run from your delusions. Embrace reality. Reality is love.