English translation — משיחות ש״פ משפטים, פ׳ שקלים, מבה״ח אדר ה׳תשמ״ח

A.

In this Shabbos there are several matters: It is Shabbos Mevarchim the month of Adar,

Parshas Shekalim,

and Parshas Mishpatim.

Since that the three matters come together in the same Shabbos,

and moreover — they come in sequential order: after the reading of Parshas Mishpatim, one reads Parshas Shekalim,

And following this — we bless the month of Adar — it is understood,

that they have a connection between them.

B.

Already spoken several times,

that since each month of the 12 months of the year has a unique matter — it is understood,

that also the blessing of the month,

the blessing with which the month is blessed from Shabbat Mevarchim,

is in accordance with the month being blessed.

And although the wording of the blessing of the month is the same every Shabbat Mevarchim — 'May the Holy One, blessed be He, renew it upon us and upon all His people, the house of Israel, for life and for peace, for gladness and for joy, for salvation and for consolation*,'

Every month is blessed with the same six expressions — but each of the six expressions includes in itself many details and aspects,

And in each Shabbat Mevarchim, the emphasis is on the details and aspects

(of the six expressions)

which are appropriate for that month.

And regarding our topic — the month of Adar:

The unique aspect of the month of Adar is — 'the month which was turned for them from sorrow

to joy and from mourning to a holiday*¹.

And since the joy of the month of Adar is not just any joy,

but rather that it has been transformed "from mourning to joy",

the joy is with greater vigor and strength.

[For this is one of the reasons why the joy of Purim is much greater than the joy of any festival,

as on every festival the joy is within limits,

but the joy of Purim is "until one does not know"² — because at the time of the opposite of joy, it becomes transformed into joy,

the joy has an added advantage.

And just as this is regarding Purim,

This also applies to the entire month of Adar,

as the aforementioned verse states: "the month which was transformed for them from sorrow to joy, etc."*•]

.

And from this it is understood,

that when we say on Shabbat Mevarchim Adar "renew it etc. for joy and gladness*,

one means thereby a unique joy,

the special

ש״פ of fools,

9 mohelim,

Mena'ch Adad

A type of joy that is in accordance with the month of Adar — the great joy that comes out from that,

"It was transformed from sorrow to joy."

And to add,

That although at the time they would sanctify based on the sighting, there was the matter

(From,

the month that was transformed for them.)

The beginning of Rosh Chodesh Adar — is now,

in the time of exile,

and the determination of the months is based on calculation,

and we know in advance when Rosh Chodesh will be,

Therefore, we bless it on the Shabbat before it — dealing with the matters of the month,

Only on Shabbat Mevarchim⁵.

And regarding our matter — Shabbat Mevarchim Adar: that the unique quality of "the month that was turned for them from sorrow to joy",

and the empowerment for this,

It already begins on the Shabbat on which we bless the month of Adar.

Gimmel.

In the aspect of "the month which was transformed" in the month of Adar — there comes an additional advantage:

It can be an order,

That first there should actually be a thing that is not desired, which brings mourning and grief, G-d forbid,

And afterwards one should transform it

(and have the advantage of a joy that comes out of the grief)

.

The beginning of the month of Adar

("the month which was turned")

Was, however, in a manner,

that the decree

(the decree of Haman)

was from the outset not actualized.

D.

The concept in serving G-d:

There are two modes of service — the service of the righteous and the service of repentance — and each one has an advantage over the other:

The advantage of repentance is,

that although a person has fallen into sin,

he later overcame and repented,

so that he brought about that even the "intentional sins are transformed into merits"¹⁵.

And in the well-known expression — the advantage of turning darkness into light and bitterness into sweetness,

which would not exist without the darkness and bitterness — the advantage of light that specifically emerges from darkness⁵,

because the highest is higher than all.

Sefer HaSichos - 5748

Descends down, down to the lowest\,

and therefore,

When one makes over the lowest level

(but sorrow)

,

One reaches the highest level.

Or air regarding this person

(the one who repents)

Comes then to the level,

that his service is with more strength and intensity than the service of a righteous person,

"with greater strength".

And therefore, "In the place where penitents stand, even the completely righteous cannot stand."

On the other hand, there is an advantage in a righteous person,

that his conduct is in a manner of •God made man upright•\

and he never committed a sin at all,

Mosh'av by a baal teshuvah

(even after he has done teshuvah)

is ultimately a time when he conducted himself contrary to the will of G-d,

and he stood in a state of descent,

with the pain thereof connected therewith.

Shabbos Parshas Mishpatim,

Parshas Shekalim,

Mevarchim HaChodesh Adar

One must have for the sake of the advantage of,

transforming darkness into light* should be increased more than in the manner of,

kam*d*,

That which he finds himself in such a world that is fair to do a humble inversion — that itself calls forth in him a noise,

with greater force* from the esteemed

(even though* he never sinned in his life)

,

And he stands with such force,

So that not only does the darkness of the world not prevent him from his avodas temimim*,

but on the contrary, he also transforms the darkness of the world into holiness,

so that he has, from the outset⁶*, the advantage and superiority of light over darkness.

And although he knows nothing of the various undesirable matters that occur in the world,

because he is constantly occupied only with holiness — nevertheless,

since his avodas baTorah ubaMitzvos is with greater strength

(from the knowledge that this world in general is a world in which the klipos prevail,

although he does not know the details of the matters,

as above)

,

become through this transformed all matters of the world

(i.e. the particular concealments and hidden things)

to holiness,

And as the ruling of the Rambam,

that David one mitzvah from one Jew,

he tips himself and the entire world to the side of merit and brings to him and to them salvation and deliverance.

5.

The special superiority of the month of Adar — in which there are both

virtues: the quality of a tzaddik who never transgressed, and together with that the quality of it'hapcha d'teshuvah — is reflected also in the mitzvah of machatzit hashekel⁵.

And to preface,

What at first glance is not understood: all matters of holiness need to be in completeness.

Service vessels were sanctified specifically when they were full and complete^?; sacrifices must be unblemished and be offered by a flawless priest,

etc.

So why does the mitzvah consist specifically of a donation of,

Half-shekel?

The explanation of this is:

Regarding the half-shekel, it is explained in Chassidus as is known,

That through what a Jew gives a half — the second half is brought out,

And also the second half is brought out,

And from both halves together becomes one whole,

shekel of the sanctuary*.

And regarding the matter of the two halves,

There are two explanations

(in general)

:

a)

that the two halves allude to the Almighty with Jews—.

For the Almighty and the Community of Israel are like a man and a woman,

that each one of them

(whether the man,

Do the woman)

is,

half of the body*--

(a half)

.

Sefer HaSichos - 5748

And according to the teaching of the Baal HaMagid on the verse,

Make for yourself two trumpets⁸,

So the,

two trumpets'

(trumpets from the term 'half forms')

hint to the Above with Jews,

that,

each one by itself is not complete and is only a half form,

and together they form a complete form"?

and accordingly,

Is the interpretation of,

This they shall give etc. half shekel⁹",

So through that which a Jew does through avodah,

He with his,

Half¹⁰ — he receives David the air the second,

Half¹¹ which is drawn from above?

b)

A second explanation is,

Thus, the two halves allude to* the two souls,

the G-dly soul and the animal soul.

And the explanation of "Zeh yitnu etc. machatzit hashekel¹² is,

that through the service of the ten categories

(ten gerahs)

of the G-dly soul,

in study.

of Torah and fulfillment of the mitzvot —

Shabbos Parshas Mishpatim,

Parshas Shekalim,

Minchah and Torah reading of Adar

And.

And it may be said,

*The two interpretations in Machatzis HaShekel are related to each other: That what a Jew has, so that even when the powers of the G‑dly soul are in a state of descent and enclothement in the animal soul,

they should remain in their full strength,

until that not only should the animal soul not conceal and hide them, but on the contrary, they should even cause an elevation in the G‑dly soul — this is connected with the first interpretation in Machatzis HaShekel that the Almighty and Jews are two halves of a form.

Just as regarding the Above it stands,

I, Hashem, have not changed*¹³,

And that which the Above descends, as it were, to create and vitalize all the worlds until this physical world, does not cause any change in Him, G‑d forbid — so too regarding the soul of a Jew,

which is also one with the Above,

Thus,

Each one alone is only a half form. So the descent of the soul into the animal soul,

does not cause any change in the essential being of a Jew,

and therefore,

Is Iyar when the powers of the Nefesh HaElokis are in a state of descent,

They bring about an ascent in the animal soul.

7.

And this is also the explanation of that which the giving of the Machatzit HaShekel accomplished.

to atone for your souls•"

the atonement for the sin of the calf"

a most severe sin"

which had caused-

8.

And one should add,

Then, after through the giving of the half-shekel the first time, the essential connection of Jews with the Almighty had already been drawn into revelation,

(

two half-forms*)

,

is the commandment of the half-shekel in such a manner that from the outset it does not allow any opposite matter.

And the elevation that comes out in man's service from the humility of the half-shekel is

(Not at all an atonement for an undesirable matter,

but)

Since he is one with the Almighty,

Not only does he not have to reckon with the concealment and hiding of the animal soul and this world,

but on the contrary,

He has the power to transform them from something to holiness.

And based on this, it is understood,

that the concept of Machatzit HaShekel

Nowadays

is — that

Sefer HaSichos - 5748

One has both the aforementioned advantages together,

the advantage of one who has never sinned in his life and together with it the advantage of transformation through teshuvah,

the clarification of the animal soul⁵.

9.

The aforementioned humble one

(the transformation of darkness into light,

and together with this — one stands on the level of the tzadik)

is also the content of the ¹⁵ Mishpatim:

The Mishpatim and judgments in this parshah are

(most of them)

about undesirable matters — matters of servitude

(and on that itself — a slave sold because of his theft¹⁶)

,

between damages to the soul, i.e.

(.

striking a man and he dies⁵)

,

and so forth.

And the intention of,

And these are the statutes that you shall place before them•⁵⁵ is so that one should know how one who has failed in these matters can rectify them until transforming them,

and through this one attains the virtue of teshuvah*?

And moreover, the main point — the intention in this is a deeper one: when one learns about

Y.

And one may add,

that this is also the content of,

And these are the ordinances• in the inner dimension of matters:

In the Zohar at the beginning of our parshah it states that,

And these are the ordinances that you shall place before them•

(which means in translation,

And these are the judgments that you shall arrange before them)"

•These are the arrangements of the transmigration of the judgments of souls etc.¹⁹,

Then afterwards he explains at length how the verses at the beginning of our parshah speak about the ascent of souls after the conclusion of their service and their departure from this world.

To the events• In these that are spoken of the parshah of Mishpatim,

Yilnaz your city 100- of the Sanhedrin of the portion Mishpatim they do not change the ascent

(.

and wreaths•)

ד.

Sinai-_; and regarding this, please learn that.

Even these are from Sinai■ — for this is why the Torah discusses these matters: so that they too may be transformed into holiness,

the darkness itself becomes light,

through which an addition and advantage in the light is made —.

And these add to the previous ones■.

■

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Sefer HaSichos - 5748

11.

From this there is a lesson in the service of every Jew as a soul in a body,

for length of days and good years:

From this Shabbos

(when we bless Adar,

Parshas Shekalim,

and P²⁰ Mishpatim)

One takes a special gift that, while being in this physical world which is full of kelipot and sitra achra

(opposite of life)

,

one should remain standing at the level of a tzadik

(who does not transgress)

or together with this, one should transform the darkness of the world - from sorrow to joy and from mourning to festive day*,

and make there a dwelling place in the lower worlds.

All the more so, if one has a poor person who requires rectification,

is self-understood,

that in this must be the avodah d'hoveh,

zehir tafi,

to transform this for good.

And simply — through that which one adds with greater vigor and strength in the side of holiness, etc.

And in more detail: every Jew,

but a soul in a body,

must have the avodah of,

Merit, purity, choice,

A great strengthening, there is no fulfillment and embellishment in positive commandments,

negative commandments,

and Torah study,

Through perfection there is no thought, speech, and deed,

and also in the service with his body

(vessel)

,

And through this occupation in,

Ner Mitzvah V'Torah Ohr\" is,

HKBH illuminates her with many lights — the extension from the,

upper half-shekel,

revelation of G-dliness in the world\"⁷.

♦ * ♦

Parshas Mishpatim,

Parshas Shekalim,

From the power of the month of Adar

And the ascent of the soul from this world,

And especially regarding a righteous person in Israel,

And likewise a righteous woman in Israel — also includes,

To establish institutions for matters of Torah and mitzvos for the elevation and satisfaction of the soul,

To commemorate²² etc.

In this itself, it is worthwhile to arouse,

Regarding the following matters.

13.

Inyanei HaZerizus — so all who are zealous are praiseworthy:

In the ascents of the soul there is an order in this matter — three,

seven,

thirty,

until twelve months.⁷

From this it is understood,

that the aforementioned actions — which are time-dependent — must be done with the greatest alacrity:

How good — those who have shoyz,

Caught in-²⁴ or begun good

worlds•

(see Zohar II 158,

3)

,

Sheziruz this matter of removal and du,

rather,

Revelation of the light in the exalted houses, ch. 24

(Yiah Tev-A Sof Sof Vayakhel)

,

And its parallel in the matter of the passing — • a righteous one who has passed away is present in all worlds

(also in this world of action)

more than in his lifetime•

(Zohar III 71a,

b.

Brought and explained in the Igros Kodesh, section Der and its explanation)

.

Sefer HaSichos - 5748

misfortunes that happen to bodies in this world"" that have a concern that they are opposite of the Torah

(and consequently — opposite of comfort etc.)

.

And therefore,

All those who think and want to establish the aforementioned institutions

(or they have already done so)

- they should first consult with a Rav, a posek, in that city or neighborhood

(where they wish to establish the institution)

,

who knows the local conditions and the situation on site, etc.,

in order to ensure and protect that in this action there is no encroachment of boundaries and the like,

and it is good to receive a written approval from the Rav regarding the establishment of a certain institution by a certain name,

thereby it will also ensure that another should not establish a similar institution

(Regarding the content of the activity of the institution,

and the name of the institution)

in that place.

And similarly regarding an institution that is common to several neighborhoods and cities,

or even to several countries — one should coordinate with the rabbis of those places,

in order to receive from them a written approval to establish the institution.

And certainly one will not need to urge the rabbis and halachic authorities to clarify and issue their approval — because they know that this is a matter that the time calls for,

and for the benefit of the public, etc.

And to add,

So because of the alacrity of the matter,

There is no issue to ask questions here

(And etc. — to increase doubts about the type of institutions,

the manner of their establishment,

and etc.)

,

But one should decide on the spot

Shabbos Parshas Mishpatim,

Parshas Shekalim,

Megillas Adar 267

literally of redemption literally,

D.

H.

then after for the redemption of captives,

and even for Rosh Chodesh Adar,

Only in that same year,

.

Measure* — "They will be redeemed*",

the true and complete redemption,

and reveal■ — the resurrection of the dead²⁵.

And especially when Jews cry out about this.

Until when*,

in such a way that it takes them out entirely,

In addition to this, the souls above cry out.

Until when*,

How much is the measure,

They are not here

Guilty.

.

.

One also waits for the last button of the last button of a Jew here for example,

And then all Jews dance straight in,

Together with the,

Dwellers of dust*,

.

And behold, with the clouds of heaven*" — in the Holy Land,

Jerusalem, the Holy City,

the Third Beis HaMikdash,

.

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

(as we will soon read in the Minchah prayer)

,

and everlasting joy upon their heads"²⁶.

Sefer HaSichos - 5748