English translation — שיחת יום ה׳, י״א אדר, תענית אסתר מוקדם - ה׳תש״ג

- In the synagogue after the Minchah prayer -

11 Adar begins the time of reading the Megillah

(during the days of Purim)

— As the Mishnah says: "The Megillah is read on the 11th, 12th, 13th, 14th, 15th,"

And although the time for reading the Megillah is on the 14th and 15th of the month — the Mishnah continues and explains: "Cities that were walled from the days of Yehoshua bin Nun read on the 15th,

Villages and large towns read on the 14th,"

But "villages advance it to the day of assembly,"

"For the villages² the Sages gave them permission to advance its reading to the day of assembly, Monday or Thursday before the 14th, which is a day of assembly,

Because the villagers gather in the towns for judgment on Mondays and Thursdays, etc. And the villagers are not proficient in reading and need one of the townspeople to read it for them

[And to note that then it was in the manner of reading the Megillah "with a multitude" and "royal splendor"⁴]

And the Sages did not trouble them to delay and come on the fourteenth day,

and sometimes the day of entry is on the thirteenth and sometimes on the twelfth,

on the eleventh"

(as the Mishnah explains in detail)

The emphasis on the day of the eleventh

(Adar)

is further: Even though the main time of the commandment and obligation of reading the Megillah is on the fourteenth and fifteenth of Adar — the Mishnah begins specifically with the eleventh

("The Megillah is read on the 11th, etc.")

The simple reason for this is,

because the Mishnah discusses the order of times during the days of the month,

"It follows the order of the month"⁵.

But since in Torah every matter is with utmost precision,

we must say that in this order is hinted the content of the matter of the Megillah

(Purim)

When one reads on the days of Elul.

The explanation of this

(In the innermost aspect of the matters)

It is stated in the Shlah⁴

(In the explanation of this Mishnah: "The Megillah is read on the 11th.

on the 15th\")

Then, some say, "Like the number of letters of Vav-Hei from the Name

(Havayah⁶)

And the number is 15, like a shield of Yah."

Then there is no time for reading the Megillah.

BiYud-Alef.

B'Tet-Vav)

is hinted to the name Havayah — Vav-Hei

and Yud-Hei

And although in the Megillah the name Havayah is not stated explicitly

(as in other holy books)

⁸ — in the Megillah, however, it is hinted

(in concealment)

the name Havayah⁷

(with all its letters)

in acronyms,

Acronyms,

gematriot and so forth.

Day 5,

11 Adar,

Early Fast of Esther

In accordance with the aforementioned hint

(from the Shlah)

That "the Megillah is read on the 11th."

Netaf alludes to the Name Havayah.

And one can say further: It is known⁸ that that which in the Megillah is not mentioned openly, the Name Havayah

(and holy names in general)

— is with

(in the inner meaning of the matters)

Because of the greatness of the Megillah: since in the Megillah

(and Purim)

is a revelation of a level that is above all names,

a level up to His Essence, may He be blessed.

And this is the reason why "all the books of the Prophets and all the Writings are destined to be nullified in the days of Mashiach except for the Megillah of Esther,

and it will endure like the Five Books of the Torah and like the laws etc. that are never nullified.""

Even though in the Megillah of Esther "there is no name in it, and in the Prophets there are many names."

And this supernal revelation came through the self-sacrifice of Jews in the days of Purim — that not looking at the concealment and hiding,

"I am a servant of Achashverosh,"

Jews stood with all their might in the fulfillment of the Torah and mitzvos — and through this they reached His Essence, may He be blessed,

That is above the aspect of Shem,

The air of the Name Havayah".

And together with this — it includes all levels and completeness in the Name Havayah,

Which is why in the Megillah the Name Havayah is hinted at

(including the hint that the Megillah is called

In 11.

In 15",

as above)

but not in a revealed manner

(being above the aspect of Shem)

And one could say that this is also hinted in the order of "Biya.

In Tu",

Earlier, Vav-Hei

And afterwards one comes to Yud-Hei

— which alludes⁹ to a level above the name Havayah

(in its order)

And also: the order of the avodah from below to above

(From vav-hey one comes to yud-hey)

What happened in the days of Purim,

as follows.

And the explanation of this:

On the verse in Megillah "Kiyemu vekiblu haYehudim" the Gemara says¹⁰,

That in the days of Purim "they fulfilled what they had already accepted" at the Giving of the Torah,

Then was the fulfillment of the acceptance of the Torah — because at the Giving of the Torah it was "and they stood at the bottom of the mountain."

It teaches that He held the mountain over them like a tub and said to them: If you accept the Torah, fine; otherwise,

From here, a great protest against the Torah

(that they received it under duress, against their will)

But in the days of Achashverosh, "they accepted it again",

The Jews accepted the Torah of their own free will and good desire.

That is to say: At the giving of the Torah it was

(only)

the beginning

("they began to do"¹¹)

because at that time the mesirus nefesh of Jews for receiving the Torah

(the preface of naaseh v'nishma)

came from above

("He coerced them like a mountain suspended over them",

Revelation of love

Sefer HaSichos - 5750

the supernal from above²⁰)

Or not from their own will; however, in the days of Purim — there is no state of concealment and hiding like "servants of Achashverosh" — Jews stood on their own strength with self-sacrifice and had accepted Torah and mitzvos with their own will.

And therefore this was the fulfillment,

the completion and perfection of the acceptance of the Torah.

And one can add and explain the words of the Gemara — according to the precision of the language "they fulfilled what they had already accepted" — that David the acceptance in the days of the Syrians,

It is not only that the "Modaah Rabbah LeOraisa" became void from now on,

But moreover: it uprooted,

retroactively giving — a validity and effect to "what they already accepted",

that then there was a retroactive revelation that

(There is from the very outset no place for a doubt or claim,

about a "Modaah Rabbah",

Because)

The reception at the Giving of the Torah was complete.

And the explanation of this:

The intention regarding the "Great Notification to the Torah" is because the reception

(at the Giving of the Torah)

came through that which "He overturned the mountain upon them like a tub."

And it can be said that each word points to a particular

(detail in this)

The reason that they should be able to be a "great protest": "coercion": this came in a coercive manner,

and not of their own free will.

"Upon them": the revelation

(from above)

is in a manner that encompasses them

(and does not permeate them internally)

"Har": in the manner of "appears to them"

(the evil inclination)

as the mountain²¹,

And if the opponent and the nations of the world do not allow to accept the Torah with good will and in its fullness.

And moreover — the nations of the world exist and

a reality of a mountain.

"K'gigit": gigit means — a large barrel

(a cask into which they put beer.

Rashi)

And in our case: that the coercion of the mountain upon them was not only

(in a manner that the coercion of the mountain is seen)

upon their heads

(but not on the other parts of the body,

the heart and the other limbs,

and particularly not the heel of the foot)

Only this surrounded and encompassed their entire existence,

For example, like a "vat" that encompasses²² everything found in it,

the entire person,

from his head to his foot

(which includes all his affairs and possessions,

even his portion in the world)

Then the coercion was regarding all the particulars of man, his possessions, and his portion in the world.

(not only regarding his intellect that is in the head)

And because of all these particulars, there is apparently a place for a 'great protest regarding the Torah,'

because at the Giving of the Torah the acceptance was not of their own free will.

In the days of Purim

(when 'they accepted it again' of their own good will)

But it was "kayemu mah shekiblu kvar" — then it was revealed

(retroactively)

in all Jewish souls

(even those who were souls in bodies at the time of Mattan Torah)

the true intention

(ab initio)

in "He held the mountain over them like a tub,"

that the receiving of the Torah

(at the Giving of the Torah)

was indeed in the good will of the Jews,

but the will

(then)

consisted in that the acceptance should then be in a manner of "He coerced them like a mountain"

(for superiority — which comes from the revelation of love from Above)

because of the advantage and completeness that this brings to the acceptance of the Torah:

Thursday,

11th of Adar,

Early Fast of Esther

`Kofeh` — the advantage of `Itkafya`²: `Aleichem` — the acceptance and fulfillment of Torah and mitzvos not from the side of intellect that becomes limited and clothed in internalness,

Rather the feeling that it is `Aleichem`

(Above them)

From the command of Hashem,

As known, the statement of the holy, my master, father-in-law, the Rebbe,

that the ultimate purpose and completeness of the intention of fulfilling the commandments is — that one fulfills all the commandments,

including the rational commandments

(Mishpatim)

[including those that would have been fulfilled had the Torah not been given,

as our Sages said²⁵ "If the Torah had not been given

(Heaven forbid²¹)

we would have learned modesty from the cat and theft from the ant, etc.'"]

One should fulfill them from the aspect of the command of G‑d¹⁸

(just as one fulfills chukim,

“in My statutes shall you walk”)

“Har” — the aspect of sublime love that is called har,

Then the nullification and our self-nullification is to a thing that is incommensurate with them.

(As the mountain that was overturned upon them in comparison to the people from the bottom of the mountain.)

“Like a cask” — the nullification envelops them completely.

And the humble one — the fulfillment of the receiving of the Torah

(And the revelation of the quality in “He overturned upon them the mountain like a cask”)

At the giving of the Torah — was opened up in the days of Purim,

That which then was "הדר קבלוה" with their good will:

At the giving of the Torah,

Because of the revelation of love which was from above,

had at the time

It could have been a doubt whether this comes from the good will of the Jews

(and therefore there is a place for a "מודעא רבה לאורייתא")

; but in the days of Purim,

when there was no revelation from above,

And on the contrary — there was darkness, concealment, and hiding,

the Jews were "servants of Achashverosh,"

and nevertheless the Jews stood with self-sacrifice and accepted Torah and commandments with all strength — through this it became "and it was turned around"²⁷,

darkness turned to light,

and therefore then was also revealed

(retroactively)

that even when the Jews were at the giving of the Torah,

And one could

(seemingly)

say that their connection to Torah and mitzvos is because of what "He coerced them like a mountain"

(and not of their own accord)

is truly "and it was reversed" — that was of their good will,

and instead of explaining that "He coerced them like a mountain" leads to "a great protest against the Torah",

Purim reverses and reveals the true explanation of this,

As above.

And this is also the reason why "a person is obligated to become intoxicated on Purim until he does not know between 'Cursed is Haman' and 'Blessed is Mordechai'"⁷,

Because on Purim one transforms 'Cursed is Haman' through the service of itkafya,

until in a manner of it'hapcha; and through this one reveals and draws down also into 'Blessed is Mordechai' the level of it'hapcha and also

(and even more — the level of)

itkafya — 'to bring the righteous back in teshuva'²,

as above.

Sefer HaSichos - 5703

Then Purim reveals in Mattan Torah

(Avodas HaTzaddikim)

The superiority of Hiskafia

(Kafah Aleihem etc.)

And therefore brings in Purim a joy "Ad Delo Yada",

A joy without limitation,

Including also above the limitation of 'he did not know between etc.,'

knows that there are two things but does not know the difference between them

(In relation to action etc.)

Accordingly, also understood is the matter of "Megillah is read on the 11th.

on the 15th."

Which alludes to the name Havayah — because together- with that which during the days of Purim

(through the mesirus nefesh of Jews in fulfilling the acceptance of the Torah with their good will)

they reached higher than the name Havayah

(which is why the name Havayah etc. is not stated explicitly in the Megillah)

higher than the name Havayah at Matan Torah³⁰

("Anochi Havayah Elokecha"³)

Is that in itself includes all the virtues of the name Havayah

(But they stand in acronym and hint

("11.

15")

etc.,

as above sec. 62)

And therefore this reveals

(retroactively)

As the acceptance of the Torah at Matan Torah was in completeness,

by their good will,

and also with the virtue of itkafya

(He coerced them etc.)

This is also the reason why the order in the Mishnah is from lowest to highest — "The Megillah is read on the eleventh."

on the 15th\",

Because the service during the days of Purim was from below upward

(Not like the revelation of love from above to below at the Giving of the Torah)

And from this one comes to the completeness of the name Havayah — yud-alef

(vav-hei)

together with tet-vav

(Yud-Hei)

The lesson from this in the service of G‑d for each and every one of us, among the children of Israel:

Purim reveals in every Jew — both those who were in the days of Achashverosh,

and also Jews in all generations,

including the Jews in this generation — his ability to accept the Torah and commandments with his good will,

even while standing in a time of concealment and hiding and darkness of exile,

And moreover — the will of Jews was revealed most specifically in a time of concealment and hiding,

And through the self-sacrifice of Jews it became "and it was turned around".

In truth, the service begins already at the beginning of the month of Adar,

as it is written³² "the month which was turned for them",

and therefore "the entire month is fit for the reading of the Megillah"³³.

All the more so, standing on the day of the 11th of Adar — when begins the time of the reading of the Megillah "the Megillah is read on the 11th, etc."

[still before the 14th and 15th,

the moon stands in its fullness³⁴]

And in particular, since the determination of this year, the Fast of Esther is also early

[as the law is³⁵,

that "if Purim falls on Sunday, the fast is advanced to Thursday,"

"which is the 11th"³⁶,

not like other fasts,

which, when they occur on Shabbat,

"they are postponed³⁶ until after Shabbat"]

Together with the reading of the Torah

(from a fast day)

Yisro 20,

Thursday,

11 Adar,

Early Fast of Esther

And before this — they gave the three half-shekels

[As the Rema says,

that "one should give

(to charity)

before Purim half

(and one should give three)

from the fixed coin in that place and at that time, a remembrance of the half-shekel that they would give in Adar,

and if the giving of the shekels annulled the decree of Haman,

"they preceded their shekels to his shekels""]

And may it be His will that after standing on 11 Adar,

and especially after the Minchah prayer and the reading of the Haftorah — may the conclusion of the Haftorah be fulfilled: "Yet I will gather others to him, besides those already gathered,"

and the completeness thereof will be in the true and complete redemption through our righteous Mashiach.

and especially since this comes after that which [is written] "Seek the Lord when He is to be found; call upon Him when He is near"

(Beginning of the Haftarah)

And especially in a gathering of a multitude of people,

Much more than a few tens of Israel,

That in a gathering of the public, the Almighty is "found" and "near" throughout the entire year³¹,

And all the more so in the month of Adar,

And in the year 5750 — which stands for "Tehei Shnat Nissim" (It shall be a year of miracles),

And together with this, the L‑rd

(thousands)

— it will be a year of miracles,

in the manner of <em>behoyasah tehei</em>⁴¹,

in an eternal manner.

Starting with the main miracle — the miracle of the true and complete redemption,

adding to it the miracles before and after.

And simply — that immediately and instantly,

close to the saying of "Od ekabetz alav lenekbatzav,"

And "But the righteous will give thanks to Your name; the upright will dwell in Your presence"⁴³

(At the conclusion of the Minchah prayer)

— comes the true and complete redemption,

and it becomes "I will gather upon him his gatherings,"

not in the future tense,

but immediately and at once in the present — the ingathering of the exiles of Israel,

all Jews who find themselves there, and all the members of their households,

within the entirety of Israel in every place,

With our young and with our old, with our sons and with our daughters⁴⁴.

And they will awaken and sing, those who dwell in the dust⁴⁵,

and His Holiness, My Master, My Father, the Rebbe, the Nasi of our generation at their head,

And we will all go together — "I will gather upon him his gathered ones"• — to our Holy Land,

to Jerusalem, the Holy City,

to the Holy Mountain,

to the Holy Temple,

the Sanctuary of Adonoy, Your hands established*.

And furthermore, and this is the main point — immediately and instantly.

And especially when one finishes,

as usual in such a case,

by making each of those who are here as a messenger to give tzedakah,

with an addition from his own.

And from this speech in all this, let there be immediately and instantly the actual deed — the act of the true and complete redemption,

by King David, Moshiach.

[The Holy Admor shlita gave each one a dollar bill,

in order to give it

(or its exchange)

to charity]

4)

Psalms 109,

Sefer HaSichos - 5750