English translation — חלק משיחת ש״פ משפטים, פ׳ שקלים מבה״ח וער״ח אדר מ׳תשמ״ז

- regarding the effort that all Jewish children (shiyu) should make a house of Torah,

prayer and gemach -

In continuation of the general letter* designated for all Jewish children (shiyu) - I have come to arouse and urge again with a double request regarding the content of the letter,

that every one of the children of Israel,

in every place they are,

he will make from his private room,

from his mat and his table etc. "a minor sanctuary",

"house" of Torah,

prayer and acts of kindness:

In the room of every boy and girl - they should place,

in an important, prominent, and visible place,

Chumash

(or another book of Torah)

Siddur,

and also

(lehavdil)

charity box.

And it is advisable that the Chumash, Siddur, and charity box should specifically be of the Rebbe's,

and also write their names

(the children themselves,

or the parents)

on the page before the beginning of the siddur or the chumash,

and if possible - also on the charity box,

And as is the custom of Israel - they should write before this "The earth is the L‑rd's and the fullness thereof"²

(or in acronym: lamed-hei-vav)

And certainly there is no need to elaborate on the great benefit of this matter -

both regarding the very fact that in the room of every boy and girl there are the three matters of Torah, prayer, and acts of kindness,

And moreover, the main point - that through this will be increased in the study of Torah in Chumash

(and the like)

And in prayer to G-d every single day,

And on weekdays - also in giving charity,

And all this - with special vitality and endearment,

Since it is done with a Chumash Siddur

And a special charity box,

That belong to them,

As is the nature of children,

And regarding the listing of the children's names after "To Hashem belongs the earth and its fullness" - that through this

we mention and emphasize the Jewish name of each and every one of the children of Israel,

even for those who at present still do not frequently use their Jewish name,

And the main point: we educate the children of Israel and instill in their minds and hearts that every possession of theirs is connected with the Holy One, blessed be He,

"To Hashem belongs the earth and its fullness."

* * *

And a special and double request — to parents,

male and female educators,

male and female counselors,

administrators of educational institutions and the like, may they live:

In addition to the fact that they themselves,

together with all the children of Israel,

must make their private home a home of Torah, prayer, and acts of charity.

as explained at length in the general and inclusive letter -

the responsibility is placed upon them,

together with the greatest right,

to influence and act upon the boys and girls that they do all of the above.

And in order to emphasize and highlight the special importance of the children's activity - the above request came in two letters:

Letter Aleph,

at length and in detail - to the sons and daughters of Israel,

who have with them,

These matters are from the essence of the law; and a letter aleph,

In brief and point - to all children of Israel,

that with them,

these matters are from the aspect of education,

Parshas Mishpatim,

Parshas Shekalim

But we are promised: "Train the youth according to his way"

(by which)

"Even when he grows old, he will not turn away from it."

And this magnifies, with greater strength and greater vigor, the merit of the educators and also their responsibility—since it affects the entire duration of the life of the educatee.

And my request is twofold—as mentioned—that the parents,

the teachers and instructors, etc.,

will arouse and influence the children in all of the above,

And further,

and this too is essential—that they explain to the children what is explained and explicit in the books of our ancestors, the great ones of Israel

(And from there the content of the long letter was condensed and copied,

that his point)

—that the general Beis HaMikdash includes the three things upon which the world stands,

Torah, prayer, and gemilus chasadim,

And similar to this must be in the home and four cubits of each and every Jew,

"from youth to elder, children and women"/

And certainly they will find the style and letters appropriate to the level of intellect and understanding of the children and their age.

And it is worthwhile that the counselors (male and female) should ask the children (boys and girls):

Those who use the siddur,

Their Chumash and charity box -

From time to time, and especially - in his days they are worthy.

* * *

Surely they will publicize this double request in every place,

and especially among those who have important influence in the matter of education,

and my strong hope is that the words will be accepted,

and will have their effect,

and certainly they will succeed in all this with great and extraordinary success - as one sees tangibly in the recent period the measure of success in these activities,

And surely it will be so also in the future,

And as the Holy One, blessed be He, who commanded, said: "Make for Me a Sanctuary and I will dwell in their midst"

(as cited in the general letter, the exact interpretation of our Sages, may their memory be blessed, "in their midst")

"And test Me⁶ now with this"!

And furthermore, and this is also essential - that through this we merit to hasten and advance the construction of the general Temple,

and the main one,

the third Temple, which will be built speedily in our very days.

Mishlei 22:

30 Magen Avraham - 1,

Sefer HaSichos - 5747

Sichos of Shabbos Parshas Terumah,

6 Adar 5747

7 Adar,

the birthday and day of passing of Moshe Rabbeinu,

falls out

(most years)

close to Parshas Terumah,

and this year — it falls out on Motzaei Shabbos.

(First day)

Parshas Terumah².

According to what the Shelah⁴ writes,

that all the Moadei HaShanah — all desig-

(separated)

days are bound-up with the parshiyos in the Torah that are read then — one must say that there is a connection between the 7th of Adar and Parshas Terumah".

The bond between the 7th of Adar and Parshas Terumah — is understandable even superficially,

Simply:

The general content of Parshas Terumah

(is also — its details)

Is — about the Mishkan: the command from the Almighty to Moshe Rabbeinu, "Speak to the Children of Israel and let them take for Me a portion, etc., gold and silver and copper, etc., and make Me a Sanctuary that I may dwell among them"⁵.

And the rest of the entire Parsha discusses the details of how to build the Mishkan and make the vessels of the Mishkan.

The reason why specifically Moshe Rabbeinu received the command to build the Mishkan for Hashem

(and not the tzaddikim before him)

— is understood from what is stated in the Midrash⁶,

So after the sin of the Tree of Knowledge and the other six sins which caused the Shechinah to ascend and be removed up to the seventh heaven — there were seven righteous ones who brought down the Shechinah back,

Beginning with Abraham our father, who brought it down from the seventh heaven to the sixth heaven,

Until Moses our teacher

(Who was the seventh,

and "all sevenths are beloved"⁷)

Who brought it down from the first heaven to earth,

"He brought it down to earth,"

"On the day that the Tabernacle was erected"⁸,

As the B.K. my master, father-in-law, and Rebbe explained

(in his well-known Chassidic discourse beginning "Bati LeGani"⁹)

That is to say: although the purpose of all the service of all the righteous is — to

Parshas Terumah,

6 Adar

to draw down the Shechinah into the land — into the world,

But Moshe distinguished himself by that he had the power to cause that it should be "Veshachanti"

(a Mishkan)

In practice — through the making of the Mishkan.

Therefore the announcement was to him

(and through him — to his generation,

Bnei Yisrael)

"And they shall make Me a Sanctuary and I will dwell in their midst".

until the Mishkan is called after his name —,

"Mishkan that Moshe made"

"Works of my hands" Moshe.

With this, the connection with the 7th of Adar is understood:

It is known that on the yahrzeit of a tzaddik, [all his deeds and Torah and service] ascend upward,

"All his deeds, his Torah, and his service which he served all the days of his life"

And this is "revealed and shines in a manner of revelation from above to below"¹⁴,

until this is,

works¹⁵ salvations in the midst of the earth״“.

That is,

that on the 7th of Adar

(the day of the passing of Moshe Rabbeinu)

ascends above and becomes revealed and works in the midst of the earth "his deeds etc. and his service" of Moshe Rabbeinu,

including his new service

(relative to the tzaddikim before him)

of "They shall make Me a sanctuary and I will dwell in their midst."

(To cause the Shechinah to dwell in the land)

Moreover:

“And they shall make Me a Sanctuary and I will dwell in their midst” was not merely

(just)

a part of the service of Moshe Rabbeinu,

but in this constituted the main service of Moshe Rabbeinu,

which encompassed all of his matters — to bring down the Shechinah into the world,

Beginning through the giving of the Torah

(which came after the preparation of the Exodus from Egypt)

here below

That ostensibly the elevation is from the day of Moshe's death which was on 7 Adar; but according to Rashi.

The birth is worthy to atone for the death — the elevation is from the birth,

That this also was on 7 Adar - printed in Likkutei Sichos vol. 26 p. 1 and onward.

That Hashem sits and fills the years of the righteous from day to day, as — Kiddushin there)

And this discourse - Haman did not know.

(And it is sweetened with this,

that we find many tzaddikim that died even before the time of Haman)

that their death was not on the day of their birth.

And also new souls like the soul of Adam —

(Sefer HaSichos 5705 p. 127 and onward)

— that regarding them, we cannot say that the reason for their death on a day other than their birth is because it came in the continuation

(and reincarnation)

Of a person whose birth was on another day, etc.

(Like Rabbi Eliezer ben Azariah, who is a reincarnation of the prophet Samuel,

and his 18 years join to the 52 years of Samuel

(and therefore he became 70 years old — see Siddur of the Arizal

(by the RaShaSh of Rashkov)

In the Passover Haggadah, the passage 'Amor Rabi Eliezer ben Azariah'.

Simchat HaRegel by the Chida, the aforementioned passage)

And perhaps it can be said — that Haman had not yet expounded this exposition

(that the birth of Moshe was on 1 Adar)

And it was not known even to Bnei Yisrael.

For it is forced to say that this exposition was known to all Bnei Yisrael and Haman

(That he knows many halachos like the Torah — see Megillah 13,

section b.

Esther chapter 7,

and more)

did not know about this, and all his advisors

(

His wise men — Esther 6,

And see Megillah 16.

They did not know about this etc.

Sefer HaSichos - 5747

In the land¹⁷,

What was through Moshe Rabbeinu

("Moshe received the Torah from Sinai on the 6th"¹⁸)

And the perfection thereof — through "Make Me a Sanctuary and I will dwell among them" which was revealed through Moshe Rabbeinu.

Therefore, the 7th of Adar comes close to Parshas Terumah

(and this year — it falls on Motzaei Shabbos Terumah)

— because the parsha brings out the content of "his deeds etc. and his service" of Moshe Rabbeinu,

Which ascends and becomes revealed on the 7th of Adar — the service of "Make Me a Sanctuary and I will dwell among them".

And also conversely: On the 7th of Adar, it is openly stated until "within the land" the content of Parshat Terumah — the service of Moses, "Make for Me a Sanctuary and I will dwell among them."

One of the explanations regarding why specifically Moses our teacher had the power for "Make for Me a Sanctuary and I will dwell among them":

The commandment of "Make for Me a Sanctuary and I will dwell among them"

(which includes also the command regarding the First Holy Temple,

Second and Third¹)

is a general one — it expresses the ultimate purpose of the entire creation: to make the physical world a "Mishkan" and "Mikdash"²⁰ for the Supreme One,

and in the language

The well-known: a dwelling place for Him in the lower realms²¹.

That is: a 'dwelling' — a place where the Supreme One is found fixedly and settledly²²; and 'for Him' for His essence²³,

As we see him, so to speak, by a dwelling of a human being — that he is found there with his entire self and essence,

sometimes — he is found there without garments²⁴; and 'in the lower realms' — in this lowest world, beneath which there is no lower.

That is,

Although 'And they shall make for Me a Sanctuary' is only one of the 613 commandments²⁵ — it includes all the commandments²⁶,

Which are divided into the three pillars²⁷ upon which the world stands²⁸: Torah, service, and acts of kindness²:

Torah — is emphasized in the first detail in the command of 'And they shall make for Me a Sanctuary': 'And they shall make³⁰ an ark of acacia wood, and you shall put into the ark the testimony

(the Torah³¹)

Shabbat Parshat Terumah,

6th of Adar

Avodah — "And they shall make Me a Sanctuary*,

is so that it should be a "House for G‑d prepared for offering the sacrifices in it"³² — the line of Avodah³³.

And "My house shall be called a house of prayer"" and "this is the gate of heaven"³³,

All prayers are directed and ascend through the Holy Temple

(and the Holy of Holies)

*³.

Gemilut Chasadim — as the specific command immediately after "And you shall make an ark": "And you shall make a table etc. and put on the table the lechem hapanim³,

That the Beis HaMikdash was the place from which the Almighty³ bestowed all His kindnesses³⁹ upon the world in general and upon the Jewish people in particular.

Since "And they shall make for Me a Sanctuary and I will dwell in their midst" is such a general concept,

which encompasses the entire Torah and mitzvos,

therefore it had to be established

(For the first time)

Through one who is a person of the collective,

One who includes within himself the entire Torah and commandments,

And influences them to all.

Jews without exception.

The first who was at this level is — Moshe Rabbeinu:

Moshe Rabbeinu was the first Nasi and shepherd of Israel,

As they became a nation⁴⁰ which within itself included all Jews,

As our Sages, of blessed memory, said⁴ "Moshe is Yisrael and Yisrael is Moshe, meaning that the leader of the generation is like the entire generation, for the leader is everything"⁴²,

and influenced upon them all their needs⁴³,

both the physical,

and both the spiritual — the entire Torah and commandments

(beginning from the Giving of the Torah which was in the generation of Moshe Rabbeinu)

And in general — how they divided themselves into the three pillars,

Torah, service, and acts of kindness,

which correspond to the three lines

[and Sefiros,

Chesed, Gevurah, and Tiferes]

which are in his essence■ including all

[the ten Sefiros,

the source of all]

the influences and emanations,

The spiritual ones,

And from this are descended — the physical ones⁴⁴.

As also understood from the words of our Sages⁴³,

That "three good leaders stood for Israel etc. Moshe, Aharon, and Miriam,

And three good gifts were given through them etc. the well in the merit of Miriam, the pillar of cloud in the merit of Aharon, the manna in the merit of Moshe",

And then after the passing of Miriam and Aharon it stopped

Sefer HaSichos - 5747

The well of water and the cloud — "both returned in the merit of Moshe"⁴⁶.

For although Moshe was one of the three leaders,

and had his specific matter — the descent of the manna,

and this is connected with the matter of Torah⁴⁷

(the middle line)

as our Sages said⁴ on the verse⁴ “Remember the Torah of Moshe My servant” — “because he gave his life for it, it is called by his name” — but he includes within himself the other two lines⁵⁰: acts of kindness — which was expressed through Miriam’s well,

from which Jews received water

(kindness)

And the concept of *avodah* — which was expressed through the Clouds of Glory in the merit of Aharon the Kohen Gadol,

As is known, the concept of a *kohen*

(and surely a *kohen*)

gadol is "to stand before Hashem to serve Him"⁵ — the concept of *avodah,

the service of the sacrifices.

And therefore specifically Moshe Rabbeinu had the power to initiate "And they shall make for Me a

Sanctuary",

A permanent place⁵² for the Almighty — through that which it is a fixed house where one serves the Almighty in a manner of permanence in Torah, prayer/service, and acts of kindness,

Which themselves include all Torah and commandments.

And the nature of Moshe Rabbeinu

("They shall make Me a Sanctuary")

Is explicitly stated on the 7th of Adar,

His birthday and his day of passing,

As mentioned earlier that then it is explicitly stated "all his deeds, his Torah, and his service which he served all the days of his life,"

And moreover — then the "essence" of Moshe Rabbeinu⁵² is revealed,

That his "essence" connects with the Essence of the Supreme One•"

That stands revealed in the Sanctuary,

without concealing garments

(similar to how a person, as it were, in his home,

as above, sec. 3)

The eve before the question arises: Indeed, it is true that today is Shabbat of Parshat Terumah,

Erev 7 Adar — but what difference do all the above-mentioned things make to Jews now in darkness double and multiplied?

Shabbat Parshat Tetzaveh,

6 Adar

from exile,

when we do not have the Mishkan and the Beit Hamikdash?

It will be understood according to what is stated in the Midrash⁵⁵ regarding the verse.

“And they shall make Me a Sanctuary” — “Any place where ‘to Me’ is stated, it does not move forever,”

Not in this world nor in the World to Come".

One asks the question⁵⁵: How does one say that.

He does not move etc. in this world" — when one sees that the Holy Temple is not here?

And one answers⁵,

That also underneath one has the,

Mikdash Me'at"'⁵,

These are synagogues and study halls"⁵.

And furthermore": on,

And I will dwell among them" say Chazal,

It is not said 'in it' but 'among them',

within each and every one"⁵¹.

And this is the main intention in

(And the

purpose of)

And they shall make Me a sanctuary

(so that the people should be)

And I will dwell among them”⁵³ — so that every Jew should become a,

Mishkan\" openly of the Above,

through that which he is imbued with Torah, service, and acts of kindness,

which then the Above says and promises.

And I will dwell among them\",

within each and every one.

And therefore the Midrash says,

"And make for Me a Sanctuary",

He never moves,

Not in this world etc. — because the

(the main point of)

"And make for Me a Sanctuary" is.

"within each and every one",

And this is here,

"forever" — in every time and every place⁵⁵.

At the time when the Holy Temple existed,

And in the place where the Holy Temple existed,

And at the time of the exile,

And in the place of the exile — "And they shall make Me a Sanctuary,"

through building a,

a small sanctuary\",

and mainly — by making from oneself a,

sanctuary\" to Hashem.

From this it is understandable,

how the above-mentioned matters regarding the service of Moshe Rabbeinu from.

And they shall make Me a sanctuary\" — exist now,

As the announcement of Moshe in the Torah that was given to us,

Then,

"And they shall make for Me a Sanctuary"

"Does not move forever":

The interpretation is,

"Does not move forever" is — in addition that one has something that replaces the Sanctuary and the services in the Sanctuary

(as they established prayers in place of sacrifices)

— that the Sanctuary itself,

does not move from its place,

We have the Mikdash itself.

forever,

in every time and in every place⁵⁵!

Sefer HaSichos - 5747

Through that which one has a "Mikdash Me'at" or the verse "and I will dwell among each and every one" — one has a source and an example and moreover — a thing which is in place of the Beis HaMikdash — but the Beis HaMikdash itself! does not move,

with the main perfection of the Beis HaMikdash — a home and dwelling for the Most High,

in all His Essence,

Because in this lies the ultimate purpose of the creation of the world and every individual detail,

Of the world — the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms,

Therefore one must say that the intention must be able to be carried out at all times and in all places,

Both during the time of the Holy Temple and during the time of exile,

Both in the Land of Israel and in the diaspora.

And it should be added,

That "He never moves" also underscores,

That the service of "Make Me a sanctuary" must be

In addition — at all times and in all places

Every Jew comes without distinction

Men

Women and children, each and every one in every particular of the service of a Jew

Every thing that a Jew does

Whether a big thing or a small one

Or a holy matter,

learning Torah and fulfilling mitzvos,

or a matter of,

to distinguish,

mundane matters

(eating,

drinking, etc.)

Whether at home,

or at work,

or in the street — he must make from it a Sanctuary for the Almighty⁶⁶.

And as it is reflected in the Mishkan and Mikdash itself,

that even though it was one Mishkan and Mikdash,

it was composed of several parts,

and

from them,

From bottom to top: "The Cheil,

Women's Courtyard,

Israelites' Courtyard,

Priests' Courtyard,

Between the Hall and the Altar,

The Sanctuary,

Holy of Holies"⁶⁷.

And similarly in the Tabernacle: the courtyard,

The Ohel Moed,

The Holy of Holies.

And in them themselves — there were various vessels etc.

That each of the details indicates a specific service in "Make for Me a Sanctuary and I will dwell in their midst."

And each detail is reflected in the human soul and in the service of Jews — as explained in books.

Vey”l one general distinction: the service in the Azarah of the Mishkan in comparison to the service in the Ohel Moed and in the Holy of Holies is similar to the difference between service with matters of permission,

"All your actions should be for the sake of Heaven"⁶ and "In all your ways know Him"⁶,

and the service with matters of holiness,

The study of Torah and the fulfillment of the mitzvos.

And in both extremes — one must completely invest oneself in making a Mishkan and a Mikdash for Hashem,

tailored to every part of one's life.

From this, a clear lesson was derived for everyone — and it is in actual deed,

the main thing is the deed — in the service of "They shall make Me a Sanctuary and I will dwell in their midst,

in each and every one",

in a manner of "He never moves"

— and each Jew receives on this special powers of the Shabbos of Parshas

Shabbos Parshas Terumah,

6 Adar,

Terumah⁷⁰,

And one reads.

"And they shall make Me a sanctuary and I will dwell in their midst׳,

And from his being the eve of 7 Adar,

the birthday and passing of Moshe Rabbeinu,

whose main service consists of "Make for Me a Sanctuary" —

as was recently proposed and requested⁷,

with a double request — that every Jew,

man, woman, and child,

should designate the coming year as a time to emphasize making every Jewish home and every room,

every little table and bench etc. — a "miniature Sanctuary,"

a house of Torah, prayer, and acts of kindness,

a house and room where the sound of Torah is heard in every detail of the house

(Even including, there are no matters of permission)

How one serves the Almighty thereby through Torah, prayer, and acts of kindness,

And through this one sees revealed how it is

(so to speak)

the house of the Almighty and the room of the Almighty,

And the Almighty's little table and bench also which the Almighty says "ושכנתי בתוכם",

I rest between and within you,

In a manner of "אינו זז לעולם" - exactly as it was in the Tabernacle of Moses and the First Temple and the Second Temple,

Oh, how it will be in ultimate perfection in the Third Holy Temple!

And also in this, in a manner of "it never moves" — in every time and

place and detail of his service: every moment of the day and in every place where he finds himself and with whatever matter he is occupied — he makes a "Mishkan" and "Mikdash" for the Almighty — both when he learns Torah and fulfills commandments,

he does it for its own sake with the intention of making a Mishkan and Mikdash for Hashem,

a house of Torah, prayer, and acts of kindness,

and also when

(lehavdil)

he eats,

Drinks and sleeps — he does it "for the sake of Heaven" and "with awareness,"

In order that he should have strength to serve the Almighty in Torah, prayer, and acts of kindness.

And he does it once,

and a second time and a third time until he "never moves" constantly.

In the request, it is specifically directed to children,

boys and girls,

wherever they are — that he

(she)

should make his

(her)

room,

bed,

table, etc. — a "Mikdash Me'at",

Beis Torah Tefillah uGemilas Chasadim.

And especially by that which there should be found,

In a place where everyone can see — his

(her)

own Chumash

(or another book of Torah)

siddur,

and

(Lehavdil)

charity pushka

(And there write "To Hashem⁷ is the earth and its fullness"⁷³ and beneath this

(lehavdil)

the child's name/ so that each day he should use them: learn a topic in Chumash

(Torah/ recite a prayer or blessing in the siddur,

give money into the charity pushka - simply a and zch Shabbos and Yomim Tovim⁷⁴.

Sefer HaSichos - 5747

And in addition comes the special doubled request — to parents,

Educators (male) and educators (female),

Counselors (male) and counselors (female),

Administrators of educational institutions, etc. (may they live long).

In addition to that which they themselves,

among all the sons and daughters of Israel,

make their home a house of Torah,

prayer and acts of kindness —

rests upon them the responsibility,

To work with the great,

very great merit — the education of their children,

included to affect on the aforementioned,

which is a main point in educating children — to root in them the three pillars on which Torah and mitzvos stand — Torah, prayer, and acts of kindness,

in a permanent manner,

so that "Train a child according to his way, even when he grows old he will not depart from it"⁶,

and that these three pillars will always be a permanent fixture in their lives⁷⁷,

"he never moves away from it",

Also, when they will establish, b'ezras Hashem u'b'hatzlachto, their own homes and families,

children and grandchildren,

and — ad sof kol ha'adoros.

And it is appropriate that the male and female counselors shiy'

(as above)

shall ask the children from time to time,

and especially in the auspicious days,

how they use their siddur.

Chumash and tzedakah pushka.

And there is also the request and plea etc. — to all those whom the words will reach — that they should publicize it everywhere,

And especially to those who are involved in education of children.

Yud.

May the Almighty help and grant success,

So that through this that Jews will do "their part" in "Make Me a Sanctuary and I will dwell in them,"

In a manner of "never moves" — should

(and will)

דער אוי־ בערשטער זיכער טאן זיין טייל,

און אראפברענגען דעם בית המקדש השלישי,

וואם שטייט בנוי ומשוכלל למעלה״⁷ — דעם בית הבחירה,

בהר בעיר ובארץ הנבחר⁷.

און די אלע ענינים — וועט זיין דוקא דורך דעם עם הנבחר,

אידן

(ובפרט נאך די הקדמה פון "מעשינו ועבודתינו""" בזמן הגלות פון מאכן א "מקדש מעט" וואם "אינו זז לעולם")

And one will see openly and in ultimate perfection how "Make for Me a Sanctuary" is "never moves" — "My Sanctuary, O L-rd, which Your hands established, the L-rd shall reign forever and ever"²

May it be speedily in our days, literally,

And in a manner of actual reality.

■■■>■■ ■<>■*0 ■<■•■

Sefer HaSichos - 5747

From sichos of Shabbos Parshas Tetzaveh,

Parshas Zachor,

and Purim 5747. A address specifically to Jewish children and to their parents and educators, may they live

We are now thirty days before Passover,

when the preparations for Pesach² begin.

One of the very important and main parts of the holiday of Passover - and for this we must begin preparing now - is the role of Jewish children.

Starting with the Seder of Passover - which is connected with "And you shall tell your son"³

(because thus it is called "Haggadah of Passover"/ because "It is a mitzvah to hurry to begin the Seder for the sake of the children who sleep"⁵,

And in addition, one does various things and changes before and during the "Seder" in order to arouse the children to ask questions⁵,

And the "Seder" begins with "Here the son asks, What is different..."

Therefore, one proposes: As a continuation to the proposal that every Jewish child,

boy or girl,

should have their own siddur,

Chumash

(or another Sefer of Torah/ and

(lehavdil)

Tzedakah-&pushke — would be very worthwhile and very fitting - that before Pesach every Jewish

child receive his own "Haggadah Shel Pesach",

And how good - a "Haggadah" accompanied with illustrations etc. of the various commandments and events

(in the story of the Exodus from Egypt)

about which it speaks in the "Haggadah" - what

(the illustrations)

make the content of the "Haggadah" even more accessible to children.

And there also to write "The earth and its fullness belong to Hashem,"

and underneath that - the child's name,

as in the Siddur and Chumash etc.

That through each Jewish child having his own "Haggadah"

(especially with illustrations)

— this will give him more liveliness in asking the "Four Questions"

("Ma Nishtana") and to listen well to his father's answer,

and to the other parts of the "Haggadah,"

since this is — while looking during the act into his own beautiful "Haggadah,"

and looking at the illustrations, etc.

And may the Almighty help,

So that it should further hasten that the "great question" of the Jews

("You are children to Hashem your G‑d.")

- "Until when" will one be in exile - should be answered and immediately and straightaway with the very "greatest answer" from our Father in Heaven,

That "slaves

(is)

namely

(past tense - was once,

and afterwards,

But also in the past)

and He took us out, the Lord our God" - the true redemption and the-

Sefer HaSichos - 5747

complete through our righteous Moshiach,

speedily in our actual days.

* * *

Parshas Zachor

(,

Remember what Amalek did to you""*)

One reads every time on the Shabbos before Purim",

In order to "connect*' the erasure of Amalek to the erasure of Haman"³.

As is known,

that the war with Haman and his men and the miracle and salvation of Purim is a continuation of the war with Amalek",

for Haman the Agagite was from the seed of Amalek⁵׳.

And therefore the reading of the day of Purim is the portion of the story of Amalek

("Vayavo Amalek")

This year, the connection between Parshas Zachor and Purim is the very closest,

as possible: Purim occurs on Motzaei Shabbos Parshas Zachor

(and the first day)

as then one goes from Shabbos Parshas Zachor

(Obliteration of Amalek)

Immediately into

Purim and the reading of the Megillah

(Obliteration of Haman)

On Motzaei Shabbat,

In immediate proximity

(which can be no closer than that)

to Parshas Zachor.

and this is in addition to that,

that in such a fixed year, Shabbat Parashat Zachor is also the 13th of Adar,

the day when "the Jews assembled,"

"to stand for their lives,"

to wage war with their enemies'*,

"the day that the enemies of the Jews hoped to rule over them, but it was turned around: the Jews would rule over their enemies'*,

and if at that time it was

(similar to the language of our Sages)

The "essence of pleasure"**.

That is,

that this year is Shabbos Parshas Zachor

(that which Amalek did to you)

Specifically the day when Jews had a war with the Hamas followers - a continuation of the war with Amalek⁵*.

The remembrance of the deed of Amalek is an eternal matter in all generations,

in every place and in every time",

As it stands⁵*

Shabbos Parshas Tetzaveh,

Parshas Zachor and Purim

and 35

"The Lord has war with Amalek from generation to generation"²⁶

[And specifically in _"the generation

(of the footsteps)

of Mashiach",

What is one of the distinguished

(general)

Generations of the war of Amalek? And as the Rambam rules"²,

that it is a positive commandment from the Torah "to always remember his evil deeds"²,

And according to several opinions, remembering the deed of Amalek is a commandment every day"⁸⁴-;

And also remembering the deed of Haman is a commandment every single year during the days of Purim through the reading of the Megillah,

"These days are remembered and done in every generation, etc.,

and these days of Purim shall not pass from among the Jews and their memory shall not cease from their seed"²/ "in those days

In this time"".

And particularly according to the teaching of the Baal Shem Tov" in the Mishnah statement²⁵ "One who reads the Megillah backwards has not fulfilled [his obligation]",

That is, when one reads the Megillah "backwards",

Meaning that this is a story that

(only)

happened once - is "not fulfilled"²⁶;

The purpose of reading the Megillah is to learn from it how a Jew must conduct himself now.

That is: the intention in remembering the deed of Amalek

(by reading Parshas Zachor)

and the remembrance of the deed of the wicked Haman

(by reading the Megillah)

- is in order that we should be "remembered and doing,"

every Jew should remind himself of all these things so that we should relive them now, down to actual deed in serving the Almighty.

Furthermore - one must first think about what constituted the war and opposition and decree of Amalek and the wicked Haman,

and thus one can understand from this what constituted the salvation and miracle,

which we must now survive and in which we must strengthen ourselves until actual deed.

The main war and opposition of Amalek and Haman was

(not on the spirituality and soul of Jews,

but)

on the very existence of the

Sefer HaSichos - 5747

Jewish people - a war with the Jewish body,

The body,

and the physicality of Jews"

(in which Jews are,

superficially,

similar externally to non-Jews*׳■)

"to destroy, to kill, and to annihilate all the Jews, from youth to elder, infants and women״יי■

(as explained in a previous talk⁴⁰)

And therefore Jews went to have a war - a physical war - with Amalek in the generation of Moses and with Haman

(Amalek)

in the generation of Mordechai and Esther - for the sake of saving lives simply

("they gathered and stood for their lives")

of the entire Jewish people; and such a war that one is completely nullifying Amalek and Haman

("You shall blot out the remembrance of Amalek from under heaven"⁴)

- because they endanger the very existence of the life of the people of Israel,

"The eternity⁴² of Israel will not deceive"⁴⁴.

And this is a war not only of Jews

below — but rather "For the hand is upon the throne of the Eternal, the war is for Hashem"⁴⁴,

Because the Almighty is concerned with the existence of the physical body of a Jew⁴⁵.

And therefore Purim was established as a "day of feasting and joy"⁴⁵ — a physical feast and joy of the Jewish physical body,

which "their body is holy"⁴⁷,

And "sending portions man to his fellow and gifts to the poor"*⁴ — mitzvot with physical things connected to enjoyment of the Jewish body⁴ — because Purim is the holiday of the Jewish physical body which rejoices in its salvation and victory over its enemies.

Thus it is understandable why remembering the deed of Amalek and the deed of Haman is an eternal matter in every generation - because the war and opposition of Amalek and Haman is

(not in a small detail,

but)

in the ultimate purpose of the entire creation and of the service of a person - whose purpose is not spirituality alone,

but that the soul should come down into a physical body,

in order to make a dwelling place for Him, blessed be He, in the lower realms"⁵,

in this physical and material world,

and primarily not through nullifying the physicality of the world,

No, solely in order to make from this itself a dwelling place for the

Shabbos Parshas Tetzaveh,

Parshas Zachor and from them

the upper one,

specifically through the fulfillment of the commandments with physical things,

and to refine and purify the physicality of the world and thereby make it a vessel for G‑dliness: Tefillin from physical parchment,

from an ordinary meal a meal of mitzvah

(Seudos Purim, etc.)

And to this and against this was the main war and opposition of Amalek and Haman,

As above.

Therefore, there must be "War for G‑d against Amalek from generation to generation" - to wage war with those who hinder the fulfillment of the ultimate purpose of the descent of the soul into the body and making a dwelling for the Blessed One in the lower realms,

in this physical world.

And one could say,

that this is one of the reasons why the building of the Beis HaMikdash depends on first having "to eradicate the seed of Amalek"

(and even earlier - "to appoint a king over them")

•⁵ -And likewise it was already in the generation of Moses—⁵,

Then "Make for Me a Sanctuary and I will dwell among them"⁵⁵ was after the rest from the war with Amalek

(and after that Moses our teacher became a king⁵⁴)

The Holy Temple

("Make for Me a Sanctuary and I will dwell among them")

expresses the ultimate purpose of the entire creation of the world: in order to

make the physical world a "Tabernacle" and "Sanctuary" for the Almighty,

"A dwelling place for Him, blessed be He, in the lower worlds."

And therefore,

in order for one to be able to accomplish this perfectly - one must first remove and nullify the conduct and war of Amalek

(not so much against spirituality and the soul,

but)

against the matter of service with the physical body

(and in the physical world)

And from this is the lesson "dor dor" - that Jews must strengthen themselves especially in the service of a soul

Sefer HaSichos - 5747

specifically in the body,

the service in the physical world,

to make of it a dwelling place for the Most High,

"And make for Me a sanctuary and I will dwell among them."

The above is especially emphasized in the determination of the current year - when the 13th of Adar,

The day when "they assembled and stood for their lives",

falls on the day of Shabbat:

In ordinary years, the 13th of Adar is the day of the Fast of Esther,

which was established because on that day there was "they assembled and stood for their lives",

and they needed mercy,

they therefore decreed a fast on that day⁵.

When it falls on Shabbat - then one fasts on Thursday⁵,

because on Shabbat "there is no sadness standing"⁵,

And on the contrary - it is a mitzvah to delight it with eating and drinking.

It has been spoken many times,

That one cannot say that in such a fixed meal there is lacking,

G-d forbid,

The virtues that are present in the Fast of Esther

(or another fast)

⁵² - the virtue of "a day of favor to G-d" and the other elevations that a fast brings about; and especially that it is a day of the holy Shabbos

holy - one can certainly not say,

So because there is an advantage in this day,

that it is Shabbos Kodesh,

should through this another advantage be lacking,

and furthermore, an important advantage!

One must say,

that in such a fixed situation, only the affliction of lack of eating and drinking of the Fast of Esther is missing; but the elevation of "a day of favor to G-d" has been realized with utmost perfection,

And on the contrary: it has been realized through eating and drinking on the Sabbath day

(as opposed to other years, when it was only through affliction, lacking eating and drinking^ and that gives a completeness to the "day of favor to G-d" - as known that the completeness of desire is when it is connected with pleasure,

And this is done on Shabbat,

whose essence is delight,

"And you shall call Shabbat a delight",

It is a mitzvah to delight it with eating and drinking.

The explanation of this:

One of the virtues of a fast day is - as King David says in Tehillim⁵⁵: "Let them live in trembling,"

as Chassidus interprets this",

So through this "hunger"

(which comes from not eating and drinking)

From this one becomes a baal habayis and vitality\")

And with a higher level in vitality

(higher than the vitality that comes through eating and drinking)

And one can explain it simply - according to natural science and medicine,

and as everyone understands it regarding oneself

Shabbos Parshas Tetzaveh,

Parshas Zachor and Purim

Alone

(,

"From my flesh" I behold?)

“: Usually a person receives vitality from eating,

That the food then becomes blood etc. that animates the person.

But when a person fasts - he then receives his vitality from the blood that he has from what he previously ate.

In another style: He becomes immediately animated from the life of the brain and heart,

The vitality that is drawn from the brain into the heart,

And from the heart - to all the limbs of the body.

According to this, it emerges,

That on a day of eating, a person is animated from

(the vitality of)

the inanimates that are silent,

vegetative or living"; but on a day of fasting, he is animated directly from the blood and vitality

(What has already become 'blood is the soul')

from the Midbari,

what this is a much higher level in life than the life of inanimate,

vegetative and

animal - as explained in books",

that there are levels in life,

one above the other: the soul of the inanimate,

the soul of the vegetative,

Nefesh HaChai,

and Nefesh HaMedaber.

That the Nefesh HaDomem is a lower level and more hidden vitality than in Nefesh HaTzomeach

(Therefore one does not see any change in a domem,

as opposed to a tzomeach that grows)

and even higher and more revealed is the vitality in Nefesh HaChai

(that moves/ and incomparably even higher and more revealed is the vitality in Nefesh HaMedaber

(which also has intellect, etc.)

All the more so when it comes to a Jew,

who has a holy body⁷⁴,

especially when he fulfills many mitzvos with his physical body,

becomes a body that is permeated with the life of the soul,

with Torah and mitzvos and with Yiddishkeit⁷ - it is thus understandable the difference between the vitality he receives on a fast day directly from the blood of his

Sefer HaSichos - 5747

Jewish and holy body,

Regarding the vitality that he receives on a day of eating from

(Nefesh and Chayah of the)

Inanimate,

Vegetative and living.

Then it is 'to keep them alive with hunger' - specifically through the "hunger"

(not eating)

becomes "to give them life",

a higher vitality than that which comes through eating of inanimate, vegetative, and living things.

The concept in the service of man:

Every person knows,

that his daily life is divided into two parts

(In general)

: The time when he prays to the Almighty,

learns Torah,

gives charity and fulfills other commandments:

and the time when he occupies himself with worldly matters,

eating,

sleeping,

W.

And although the entire world was created by the Supreme One,

and every detail of the world — inanimate,

plant,

living and speaking — has within it a soul from the Supreme One,

the word of G‑d,

which animates it and gives it life,

nevertheless, the Supreme One established that there be differences and levels in this.

(As discussed earlier,

the differences between the vitality of a silent (inanimate),

vegetative,

animal and human/ and in general - the difference between the Divine vitality that enrobes and brings into being the creations

(silent, vegetative, animal and human)

and the Divine vitality in holy things

(matters of holiness)

Torah,

prayer,

charity,

and "mitzvos" in general⁷⁷.

That means,

that also in a physical food

(from inanimate, vegetative or animal)

there is the word of G-d that enlivens the thing,

as it is written",

"Not by bread alone does man live, but by everything that comes out of the mouth of Hashem does man live",

And as we say in the blessing 'Shehakol' - 'that everything came into being by His word': but it is self-understood that the 'utterance of Hashem' in the bread",

is, as it were, lower and more hidden than the word of Hashem and G-dliness in a holy thing,

Torah and mitzvos.

And on a fast day, a Jew demonstrates

(by not eating and drinking) that 'to sustain them in famine' - their vitality is not in and from

('the utterance of Hashem' which has become clothed in)

the physicality of the world

(inanimate,

vegetative and animate/ he does not eat this,

and he does not drink this,

but his vitality is in and from spirituality and holiness - praying to the Almighty,

learning Torah,

giving charity,

as Jews conduct themselves on a fast day⁸.

And in the language of the prophet²: 'Not a hunger for bread nor a thirst for water, but to hear the word of G‑d.'

With this we will understand the significance of the determination of this year - when the 13th of Adar falls on Shabbos:

Shas Tumah,

P. Vekhor and Purim

We must not say,

as discussed earlier,

that in such a determination

(When the fast is postponed to Thursday/ it lacks on Shabbat something in the elevation of "to keep them alive in famine" of a fast day.

But on the contrary - then an even greater innovation comes:

On a fast day a Jew separates from eating and drinking/ and demonstrates that his vitality is not from physicality,

but rather from spirituality - "to keep them alive in famine"; but when this occurs on a Shabbat,

Then he is immersed in eating and drinking/ "fat meat and aged wine"

(Because of Oneg Shabbat/ but he does it not because he is hungry and thirsty,

but because so the Almighty commanded that it is a mitzvah to delight in eating and drinking/

it turns out,

So the atmosphere on Shabbos contains the "l'chiyosam b'ra'av" - because although he eats and drinks,

he does so - the main taste of his eating and his true desire⁴ is in the manner of being "hungry",

has in the eating no taste and flavor⁵ / the flavor is that he is thereby fulfilling a mitzvah of the Almighty - consequently he receives at that time his vitality not

(only)

from

(the "motza pi Hashem" in)

the physical foods,

but from

the word of G-d in

the mitzvah of delighting in praise of the first enemy

(what is

(revealed)

incomparably higher than the "word of G-d" in physical foods)

Furthermore: Shabbat reveals a wonderful novelty in "living them in hunger" regarding the "living them in hunger" of a fast day*•:

On a fast day, the "living them in hunger" is through not eating,

He raises himself above the physicality of the world,

and places himself into a state of spirituality,

He receives his vitality not from the "utterance of G‑d's mouth" in physical matters,

but from the higher vitality of the word of G‑d in spiritual matters

(Torah,

prayer and charity)

However, on the Shabbat day, he does not separate himself from physicality,

He eats fatty meat

(living)

And drinks aged wine

(plant,

inanimate)

- But he raises the physicality of the world to the level of the mitzvah of Oneg Shabbat,

Then he elevates and causes that the vitality of physical things,

should be not only from the level of "Motza Pi Hashem" which exists in every physical food by virtue of creation,

but rather from the level of "Dvar Hashem" which exists in a mitzvah

(the mitzvah of Oneg Shabbat)

of the Holy One, blessed be He."

Accordingly, we have a lesson regarding the general service of Parshas Zachor and Purim - the victory and salvation specifically through the service of a soul in a body,

in order to make a dwelling place for Him, blessed be He, in the lower realms:

Sefer HaSichos - 5747

The intention of a dwelling in the lower realms is not to elevate oneself higher and divest oneself entirely from the physicality of the world? Rather — through being a soul in a body and making from the physicality of the world itself

(as it is and remains a lower realm)

a mitzvah

(and a tzavta)

and a "dwelling" for the Above.

And this is the accomplishment of the service of a Jew: from the aspect of the creation itself

(as the Above created it)

are physical matters

(Matters of the mundane)

separated from matters of holiness,

as above.

But a Jew has the ability to create a novelty in the act of Creation,

that he takes a physical object that contains within itself the word of G‑d as it becomes contracted and enclothed within a created being,

and makes from it a matter of holiness and a mitzvah,

which thereby introduces into the created being a new and higher level of Divine vitality - until it makes the physical object itself into holiness - a mitzvah from the Almighty,

The will of the Holy One, blessed be He⁸.

The lesson from this in the service of each one:

One must fulfill Torah and mitzvos

specifically in physicality,

but a soul in a body.

And together with this,

one must not "lie" in the physicality of the world.

Indeed, "to sustain them in famine" - his vitality must be from and in the spiritual,

until he transforms so that even in the physical, nothing is heard except that it is a mitzvah and a vessel and a dwelling for the Almighty.

In other words: It is not enough that a Jew studies Torah and fulfills mitzvos and prays to the Almighty,

and then he has a separate part of his life and time when he eats and drinks and engages in business and the like -

Rather, even his permissible matters and physical matters,

his home,

his four cubits and every kind of thing he does - he makes them a "Mishkan" and a "Mikdash" for the Almighty,

a dwelling place for Him, blessed be He, in the lower realms.

And in the manner of "never moves,"

in every place and at every time.

And through this that a Jew does so from below to above - the Above One thus continues,

measure for measure,

from above to below - as is known that the Holy Temple was the place from which the Above One would influence all His kindnesses for the world in general and for Jews in particular” -

He gives Jews,

from His full, open, holy, and expansive hand,

All their needs,

spiritual,

and

(and mainly)

physical,

children, life, and ample sustenance, and in all of them ample,

until there is a manner of wealth in the simple sense,

and longevity

Shabbos Parashas Tazria,

Parsha and Bor and Purim

Good days and good years,

From proper health,

And can do a lot

(like the ability of a rich person)

good deeds.

Until one receives the main blessing - the true and complete redemption,

and specifically in the physicality of the world,

souls in bodies",

and the glory of G-d will be revealed, and all flesh together will see that the mouth of G-d has spoken",

the physical flesh itself will see,

that the mouth of G-d has spoken",

because the entirety

of this physical world and every detail thereof will be a dwelling place for the Holy One, blessed be He, in a revealed manner,

One will see Elokus (G-dliness) there revealed,

the Koach HaPoel BaNifal (the power of the actor in the acted upon),

And on the contrary - then the soul will be sustained from the body",

the soul

(spiritual life)

will receive and be fed from the life of the physical body,

because the wonderful superiority in the physical body will be revealed,

how it is one thing

(so to speak)

with His essence, may He be blessed

and all this - very soon,

"immediately redemption after redemption",

as the simple explanation in,

immediate' - that this is in simple proximity,

actually,

without any interruption of time,

and in a manner that is automatic - one anticipates the continuation of the month of Adar,

and then the holiday of Passover - in the Holy Temple of G-d

(the third / in the true and complete redemption through our righteous Moshiach.

Sefer HaSichos - 5747