English translation — משיחות ש״פ תצוה, פ׳ זכזר, ערב פורים ויום א' פ׳ תשא (לאחרי מעריב), מוצאי פורים ה׳תש״ג

Among the special virtues of the determination of this year - that Shabbat Zachor and Purim are in immediate proximity without any interruption between them:

The reading of Parshat Zachor is always on the Shabbat adjacent to Purim,

"to connect the blotting out of Amalek with the blotting out of Haman"²

(who is of the seed of Amalek)

And thus Parshat Zachor is the "remembrance" and on Purim is the "action" of that same matter,

as the Gemara says⁴

(Regarding Purim that falls on Erev Shabbat, when we advance Parshat Zachor to the Shabbat before Purim)

"So that the action shall not precede the remembrance."

And a special elevation in the determination of this year—that the proximity of Parshat Zachor

(the remembrance)

to Purim

(the action)

is in a manner that there is no interruption between them,

that from Shabbat of Parshat Zachor we enter immediately into the days

the Purim,

and moreover,

that on the very Shabbos day,

after midday,

at the time of Minchah,

the action of Purim already begins,

therefore we do not say Tzidkas'cha Tzedek at Minchah of Shabbos⁷.

And we must explain the lesson and instruction in the service of G-d from the totality of the matter of erasing Amalek,

the remembrance

(in Parshat Zachor)

and the action

(on Purim)

and the connection between them without interruption in the fixed calendar of this year,

as follows.

The war with Amalek is a fundamental and general matter in the service of G‑d:

At the beginning of Parshas Zachor it is stated, "Remember" what Amalek did to you on the road when you left Egypt.

Parshas Tetzaveh,

Erev Purim,

and Motzaei Purim

34

And on the words of our Sages, of blessed memory,¹ "In every generation

(and in every day")

A person is obligated to see himself as though he went out

(today")

from Egypt",

namely,

that the concept of Yetzias Mitzrayim needs to be and exist in the service of each and every Jew every single day

(and therefore we mention Yetzias Mitzrayim every day,

and twice a day,

in the evening and in the morning²')

That one must leave the straits and boundaries of the body and the animal soul - it is understood,

That also the matter of the war with Amalek exists every day,

That after Yetzi'at Mitzrayim stands before him the war with Amalek,

As it is written: 'which he did to you on the way when you went out of Egypt.'

And this matter also relates to the continuation and purpose of Yetzi'at Mitzrayim - the entry into Eretz Yisrael and the building of the Beis HaMikdash

[And their counterparts in the service of man,

As Chazal said⁵: 'Why is it called Eretz,

Sh

that which Amalek did to Israel, how he set upon him on the way as he was coming up from Egypt

(I Sam. 15,

she wished to do the will of the Possessor,

and until it becomes in the aspect of His dwelling and sanctuary for G-d,

as it is written⁷: "And they shall make Me a sanctuary and I will dwell in their midst",

within like Eretz Yisrael]

- that is, "Israel was commanded three mitzvos upon entering the land,

to appoint a king for themselves,

and to eradicate the seed of Amalek,

and to build the Beis HaBechirah.

The eradication of the seed of Amalek precedes the building of the Beis HaMikdash,

that is,

That the construction of the Beis HaMikdash can only be after the war with Amalek.

And similarly regarding the entry into the land in the future redemption

(which is connected with Yetzias Mitzrayim,

as it is written² "As in the days of your exodus from the land of Egypt I will show him wonders,"

and as is known,² that Yetzias Mitzrayim is the root of all subsequent redemptions until the future redemption²²)

and to the construction of the third Beis HaMikdash

(as it is written in the Song of the Sea,² "You will bring them and plant them on the mountain of Your inheritance, etc., the Sanctuary, Adon-ai, Your hands established.²⁴,

With two hands.

When G-d will reign forever and ever,

in the future, when all dominion is His"²⁵)

- before this, it should be the war of Amalek.

And to also note from what is said at the conclusion and seal of the

end!)

language of will,

And also the expression of running

(See Torah Or, Bereishis 1,

sec. 3)

Sefer HaSichos - 5750

The portion that is read on Purim - "The Lord will have war with Amalek from generation to generation"²⁶,

which includes also "the generation of Moshiach"².

And it is to say,

that the emphasis of the war against Amalek is

(not only that if and when there is an existence of an opponent then one must nullify it completely,

the obliteration of Amalek,

but rather)

also that the order of service is that there is an existence of an opponent,

and it is necessary the work of war against the opponent — "war for G‑d against Amalek from generation to generation".

And it will be understood with the introduction of the explanation of the connection of Purim to the general concept of the Giving of the Torah — as it is stated in the Gemara•² that at the Giving of the Torah, "the Holy One, blessed be He, overturned the mountain upon them like a tub.

From here, a great protest to the Torah

(that they received under duress)

They received it anew in the days of Achashverosh,

as it is written"² the Jews confirmed and accepted,

they confirmed what they had already accepted",

And as we explained previously² that through this that "they fulfilled what they had already received" the "great protest" was retroactively nullified,

that it was clarified and revealed that also the acceptance of the Giving of the Torah

("what they had already received")

was

("not under coercion,

but)

willingly.

And the explanation of the matter:

The explanation of "ones" here is

(not the opposite

of the will²',

but)

that this is not from choice 1 will! line - as explained in the discourses of Chassidus²² that "this awakening in their hearts to receive the Torah.

This was not from them in choice and will that was by themselves alone,

but rather through the revelation from above.

The desire was awakened in them.

And then they accepted it with full willingness in the days of Achashverosh,

which was a self-sacrifice among all of Israel from themselves, not by means of an awakening from above.

For then it was a state of hiding of the face.

And if so, it was an awakening from below on their own part,

And this generation received it with complete willingness\",

With choice and will that was entirely their own.

Accordingly, we can explain the retroactive nullification of the "great protest" - that on Purim it was revealed that the desire to receive the Torah

(even though it began through the revelation from above)

is a complete desire on the part of Israel's free choice,

therefore,

even in a situation of absence of revelation from above,

The aspect of hiding of the face,

And in a situation where there is an existence of an opponent and one must fight with him•■²,

They stood on their own and sacrificed themselves for the fulfillment of Torah and mitzvos from their will and choice.

And one should add and sweeten the precision of the language "He coerced them like a mountain suspended over them",

"Coerced" specifically,

That the meaning of the language is actual coercion

(And not only that it is not from choice and will on its own)

-that in the coercion of the mountain is hinted the advantage of the service of itkafya,

that there is an existence of an opposing force,

the evil inclination that "appears to them as a mountain"²⁵,

and one must battle with it and coerce it contrary to its will:

when the service of fulfilling the Torah and mitzvos is not in a manner of itkafya,

because the light of the soul

Parshas Tetzaveh,

Erev Miriam,

And the outcomes of Miriam

shines for him in revelation,

and he does not need to fight and subdue the evil inclination

(in the manner of the service of the righteous / then his service is primarily from the side of revelation from above

(revelation of the soul / and it is not seen openly that this is his complete will,

from the lower side; but it is not so in a state of absence of light,

and the existence of the opponent is felt,

and to such an extent,

that there is a possibility of a state of transgression, G‑d forbid, against His will,

And nevertheless,

he coerces himself to fulfill the will of the Holy One, blessed be He,

(in the manner of the service of penitents)

-then it is openly seen that the fulfillment of the will of the Holy One, blessed be He, is his complete will,

from the lower perspective.

And accordingly, it can be said,

that the quality of the service of subjugation is hinted at in the Giving of the Torah — "He coerced."

However,

that is,

that the intention of “coerced” is in the sense that it is not by their will and choice,

is,

that there will also be “coerced Mount” literally,

service in a manner of coercion in its simple sense,

even when one must coerce himself against his revealed will³⁶.

And this humility was revealed in practice on Purim - because,

at the giving of the Torah,

when the revelation of light from above shone,

the Jewish people were on the level of tzaddikim³⁷,

not so on Purim,

that due to the concealment and hiding etc., the service of the Jewish people was on the level of baalei teshuvah³⁸,

whose main service is in the manner of itkafya,

and through this it became clear that the fulfillment of Torah and mitzvot is

From the aspect of their will and choice,

From the aspect of the lower.

Based on this, we can also explain the content of the concept and the need for the war against Amalek:

The innovation of Purim relative to the giving of the Torah, that the service is out of complete will, is also emphasized in the war against Amalek - because,

The essence of Amalek is

(as explained in the verse)

"asher korcha""³,

from the language of coldness,

that the service of fulfilling the Torah and mitzvos should be without vitality and enthusiasm,

"a commandment of men learned by rote"⁴⁰,

that such service is not with complete will'*,

but rather in a forced manner.

And this is the war against Amalek — that the service should be with vitality and enthusiasm,

with complete will⁴³.

Furthermore:

It is written: "First of nations is Amalek"⁴³,

That "Amalek" is the head and beginning of the reality of opposition to holiness.

And as mentioned,

When there is a reality of one who opposes and fights with Him,

Then it is emphasized that his service is with complete willingness,

And the proof,

That even in a situation where there is a reality of opposition from the side of the lack of revelation from above,

He fights with Him from the side of his will and his choice.

■

Therefore, after the Exodus from Egypt, there must be the war against Amalek - in which it is emphasized that the departure from the constraints and boundaries is not only because of the revelation from Above⁴⁴

(for then there is no place for the reality of

Sefer HaSichos - 5703

opposition, but also from his will and choice.

And likewise regarding the Exodus from Egypt on a level above that,

ascent after ascent - which is the concept of "war for G-d against Amalek from generation to generation"⁵/ in which the superiority of the service is emphasized

(also in the loftier level)

from the aspect of his choice and will.

And likewise regarding the entry into the Land and the building of the Beis HaMikdash - that specifically after the war against Amalek,

the nullification of the existence of the opposing force,

they can affect also in "Eretz"

(lower)

the state and condition of "desires to fulfill the will of its Owner",

And until the building of the Beis HaMikdash,

that the physical things of the world become a Mishkan and Mikdash for HaKadosh Baruch Hu,

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

And it may be said,

that something similar and analogous to the superiority of Purim over Matan Torah,

we also find regarding Purim itself, that there is an elevation in emphasizing the aspect of Ithkafya (nullification) in the remembrance of Parshas Zachor over the action of Purim:

And as an introduction — that the remembrance and the action are not

(Only)

In various situations,

namely,

that in a situation where there is possibility for actual obliteration of Amalek, there is an obligation of action,

and in a situation where there is no possibility for obliteration of Amalek, there is an obligation of remembrance,

but,

even in a situation where there is possibility for actual action, there must first be remembrance and afterwards action,

as proven from what the Rambam wrote: "He commanded us to remember what Amalek did to us."

We will awaken souls with Maamarim to fight against him and we will hasten the people to hate him.

so that his hatred not depart from the hearts,

And he concludes, 'Behold, you see the prophet Shmuel when he began to perform this mitzvah, how he did it,

that he first recalled the evil deed and afterward commanded to kill them'³².

And regarding the reason for this matter, it can be said - that the prior mention is to emphasize that the action is in a manner that is permeated also with his will and choice,

namely,

In addition to the fact that it is a commandment from Above to eradicate Amalek,

he does so after

(fulfilling an additional commandment)

that arouses in his heart a feeling of hatred for Amalek,

so that it is then emphasized more that the act of eradicating Amalek is also from his own will and choice.

Moreover:

From the aspect of the superiority in the service of itkafya

(war with Magog)

There is an elevation

(in one particular)

in remembrance

(which is in the portion of Zachor)

regarding the action

(which is in Purim)

- for: in action - even though there is an elevation relative to service without opposition,

behold,

The working man has already reached an elevated level where he has the power to nullify the opposing force; not so with remembrance — he is in a state and situation where for now he does not have the power to nullify the opposing force,

And nevertheless,

he is not affected by the opposing force,

and arouses a feeling of hatred toward it, etc.,

in which the superiority of the service in the manner of ithubia is emphasized,

that his service is with complete will even when he is at a level where he feels that the opposing force is in all its reality such that for now he cannot nullify it³³.

The Gemara "that action should not precede remembrance" — that even when there is an opportunity that the action will be done immediately and at once,

they forbid the action from preceding the remembrance,

But one must say the remembrance first.

Parshas Tetzaveh,

Erev Purim,

and Motza'ei Purim

But on the other hand - the ultimate intention is

(Not that the existence of Amalek should always remain to fight with him,

but)

to completely erase Amalek,

And as our Sages said⁵ "The Holy One, blessed be He, swore that His name is not complete and His throne is not complete until the name of Amalek is completely erased."

(The advantage in the service of itkafya in the war against the opponent is only to prove that his service is with complete will,

as mentioned above)

And this is the advantage of the proximity of mentioning to doing without interruption between them.

(as in the determination of this year)

- that in this are emphasized two advantages: the advantage of mentioning - service in a manner of itkafya,

that there is an existence of Amalek and they must fight with him; and together with this,

that the recollection does not remain on its own even for a short time,

but comes in immediate proximity

(without interruption)

to practice³⁵,

that is,

that even at the time of recollection,

that the existence of the opposing force still persists,

we know that immediately

(without interruption)

his existence is nullified entirely,

so,

that even when his existence exists, it is felt openly

more certainty

(and the empowerment)

that is in the nullification of Amalek's existence entirely.

And to also note from the general difference between Parshat Beshalach and Parshat Ki Teitzei - as the Gemara states,

What is written here and in Mishneh Torah

(see above note 5)

that is,

that Parshas Teitzei is in "Mishneh Torah" which is considered a category unto itself,

below the first four books,

that the first four books,

Moshe said from the mouth of the Almighty" and,

Mishneh Torah•,

Moshe said them from his own mouth",

and with ruach hakodesh"

(Megillah 31,

b,

and in Tosafos there)

And it can be said,

that since the revelation from above shines in the four books more than in

Mishneh Torah,

go,

in Parshat Beshalach the nullification of Amalek's existence is emphasized completely more than in Parshat Ki Tetzei; and on the other hand,

as in Ki Tetzei the superiority in the service of the lower one is emphasized more, with his complete will.

That his entire existence is only to highlight the superiority of the service of itkafya⁵.

And we must connect this with the weekly Parsha - Parshas Tetzaveh,

which is the majority of the Torah reading on Shabbos Zachor:

At the beginning of Parshas Tetzaveh, it discusses the commandment of lighting the Menorah - 'And you shall take for yourself pure olive oil, pressed for illumination, to kindle a lamp continually.'

'from evening until morning'⁵²,

which,

"the main lighting of the candles is at night⁵⁵ to illuminate the darkness"⁵⁴,

and its parallel in the service of man - a state of absence of light,

That then the main avodah is in the manner of itkafya,

That this is also the explanation of 'katit',

from the term ketishah⁵⁵,

That 'the matter of this ketishah is to be in the aspect of itkafya of the sitra achra, etc.'⁵⁴.

And together with this,

it is also emphasized that the main thing is the standing and state in which there is no reality of an opponent — as Rashi explains, 'zach,'

without sediments,

that is

Sefer HaSichos - 5703

to explain the 'wine⁵⁷ of Torah'•⁵ which alludes to a state and condition where there is no existence of opposition

(sediment,

waste)

And he adds,

"As we learned in Menachos•⁵: 'One crushes it at the top of the olive, etc.'" - that is, one must say the hint in the matter,

that the power of a Jew, that even below, he will be in a state and condition of zach\",

"without leaven",

it is,

because his very existence•• is in the category of "olive",

as it is written• "Olive, beautiful of fruit, of beautiful form, the Lord called your name",

and beyond that, "at the top of the olive",

and until "he crushes it at the top of the olive",

that "he made its grains at the top of the olive",

that "the grains were fully cooked",

That is,

that at the head of the olive itself it is in a state of perfection.

But despite this, it must be "crushed",

"the olives.

pounds in a mortar etc." - because of the virtue of the service of subduing³•.

And likewise regarding the beginning of Parshat Tisa — which is read at Minchah of Shabbat,

And it is connected to the lesson of Chumash of the day of Purim⁴• in this year:

At the beginning of Parsha Tisa, it discusses the giving of the half-shekel⁵•,

"And they shall give, each man a ransom for his soul to the L-rd etc., this they shall give etc., a half-shekel etc., to atone for your souls"•• - in this the work of refining the lower is emphasized

(In a manner of itkafya/ that even in a lowly state that requires atonement, the work of "and they shall give a man a ransom for his soul to the L-rd" is performed,

in a manner of giving

("and they shall give")

"Everyone who gives with a generous eye is giving"•,

that he gives and bestows to G‑d his entire existence

("ransom of his soul"/ and until the ultimate unity of "his soul" with G‑d"•,

as hinted also in the word "and they shall give

(a man shall give a ransom for his soul to G‑d)

Parshas Tetzaveh,

Erev Purim,

and Motzaei Purim

which is called upright and reversed

(from top to bottom and from bottom to top)

equally.

And so too regarding the clarification of the world — from the half-shekel

("This they shall give, etc., the half-shekel")

were made the sockets⁷ which are the foundation of the Mishkan,

and from them they brought the communal offerings⁷,

which is the main purpose of the Mishkan and the Beit HaMikdash,

"A house for G‑d prepared to offer the sacrifices in it"⁷,

That the physical things in the world become part of the Tabernacle and the Temple, and even the sacrifices offered on the altar.

And together with this,

The status and condition of "Lift up the head of the children of Israel" is also emphasized—a state of elevation and uplifting*⁷ even regarding the aspect of the head of the children of Israel,

In a manner of separation from the reality of the world,

For,

Even after effecting the clarification of the world that made a dwelling place in the lower realms,

Their existence is incomparably higher than the existence of the world,

Therefore,

Not only are they called "Hebrews",

named after "Avram the Hebrew"⁷⁵,

"that 'the entire world⁷⁴ was on one side and he was on the other side'⁷⁵",

but rather as they are called in the Megillat Esther by the name "Jews",

named after their mesirat nefesh for Hashem⁷,

that they become one with His Essence⁷⁷.

And we must add,

that the advantage of the war

with the opponent is not only to emphasize the perfection in the service of Yisrael

(that even in a state of absence of revelation from above, their service is done with their will and choice)

but also because of the elevation in the clarification of the lower - that through the descent and the work of clarifying the lower, they draw down revelation from the most elevated aspect,

His Essence, blessed be He,

which is above the boundaries of higher and lower,

through which is accomplished the clarification and transformation of the lower,

not only subjugation alone,

but also the transformation of darkness into light,

and to the extent that specifically in the place of darkness is revealed the aspect of "He makes darkness His secret place"⁷,

an aspect that is above the category of revelation⁷,

the essential concealment,

and to the aspect of the essence

(of the light and)

the very,

even to the aspect of the actual Essence.

And this matter

(the elevation achieved through the transformation of darkness)

is alluded to in Megillas Esther:

In the name of the Megillah - Megillas Esther - the idea of concealment and hiding is emphasized,

as our Sages said: "Esther from the Torah, where is it derived?

It is said: 'And I will surely hide My face on that day.'"

And to such an extent,

that in the entire Megillah not even one of the names of the Holy One, blessed be He, is mentioned

not the holy names

Sefer HaSichos - 5703

shim

(not even the names below the name Havayah/ and not even mere appellations,

such as Chanun and Rachum and the like.

And the beginning of the Megillah - 'It came to pass in the days of Achashverosh',

that all the details of the matters in the Megillah⁴* are connected and related to "the days of Achashverosh",

a gentile king,

king of Persia,

who is called "Achashverosh" because "the faces of Israel darkened in his days etc."⁵.

Nevertheless,

Specifically in a state and situation of concealment and hiding, the superiority of the service of Israel by their own power is revealed,

which completes the acceptance of the Torah,

"The Jews upheld and accepted"•*,

they fulfilled what they had already accepted

that there was self-sacrifice among all Jews by themselves without being aroused from above

in the aspect of nullification and M.S.G.

above reason and intellect,

in the aspect of the lot"

"Pur" is the lot"

similar to and like the service of the lots of Yom Kippur,

once in the year,

in which shines forth the revelation of the aspect of yechidah,

the singular level of the soul,

which is in the category of "yechidah leyached'cho" (singular to unify You),

that unites with the aspect of yachid (singular),

even to His Essence and Being, blessed be He,

and therefore the name of the Holy One, blessed be He, is not mentioned in the Megillah,

because the revelation of Purim is from His Essence, blessed be He, which is beyond names and descriptions."

And this revelation is drawn down and penetrates "in the days of Achashveirosh" - that even in the lower world, which is under the influence of the boundaries of time and conditions of "after" and "before" and that which is between them,

The ownership of each and every Jew over the world is revealed in a manner that "its end and its beginning"

By this, the point above is revealed within him and unites the two extremes of "end and beginning"; and not only that, but through this revelation, the undesirable matters of the world are transformed - "ve'nahafoch" which is

Parshas Tetzaveh,

Erev Purim,

and Motza'ei Purim

the Jews themselves shall rule over their enemies"

and until "many from the peoples of the land became Jews",

similar to and an example of the completeness of the transformation in the future, that "I will turn... to the nations, etc."

And in the language of our Sages, “connecting redemption to redemption,”

“from the redemption of Purim we come to the redemption of Passover,”

which includes the future redemption,

about which it is said, “As in the days of your exodus from the land of Egypt I will show you wonders.””

And it can be said,

that the connection to the future redemption is also hinted at in the conclusion of the Megillah — “And he sent letters to all the Jews,

words of peace and truth.”⁵”

and until its conclusion and seal literally “peace to all his seed”•‘ - love of Israel

illumination? of his like, all are literally the same, and darkness like light etc.

(תו״א מג״א כס,

ד^ and more than this,

that also.

Cursed is Haman” becomes “Blessed is Mordechai”

(ראה לקו״ש ח״ז זג׳ 20 ואילו)

•

And the unity of Israel"׳,

Through the revelation of the aspect of the yechidah which is equal among all Jews,

And through this, the cause of the exile is nullified•"׳,

And when the cause is nullified, the effect is nullified

(the exile/ and more than this, it is transformed for the good•׳,

Then it becomes the matter of "peace" in the ultimate perfection,

In the true and complete redemption through our righteous Moshiach•",

the aspect of the yechidah"׳.

And to such an extent is the greatness of the elevation achieved through clarification and transformation of darkness - that this is one of the reasons that specifically the Scroll of Esther is not nullified forever,

as per the ruling of Maimonides* "All

the entire world",

including the interpretation they make.

end" to the concealment and hiding of "world")

Sefer HaSichos - 5750

The books of the Prophets and all the Writings will be nullified in the days of Mashiach, except for the Scroll of Esther,

And it exists like the Five Books of Moses and in the laws⁵ of the Oral Torah, which are never nullified.

The days of Purim will never be nullified,

as it is stated⁵ “And these days of Purim will not pass from among the Jews, and their memory will not cease from their seed” — since the clarification and transformation of darkness is accomplished by a most supreme revelation that is not nullified “like a candle in the noonday sun” even in comparison to the level of revelations of the future to come.

And one should connect the above with an additional elevation in the determination of this year — that Purim falls on Sunday:

And as an introduction — that Purim permits work

(unlike Shabbos and festivals, which are forbidden regarding work)

And it is explained in Chasidus discourses⁶⁴ the reason for this - that the revelation of Purim is from 'His Essence and Being, blessed be He, which is not within the category of worlds at all,'

And therefore, 'there is no concept of resting, which is an ascent of levels, for above and below are equal for Him,

that physical action and the spiritual worlds are both truly equal as nothing,'

Therefore it is drawn down and revealed on a day when work is permitted.

And this matter is emphasized in the fixing of Purim on Sunday - which is called 'one day,'

'that the Holy One, blessed be He, was alone in His world.'

For even on the first day [of creation] were created

"All the generations of heaven and earth."

"the heavens including their generations and the earth including its generations",

This is in a manner that illuminates in them as the revelation of "the Unique One of the world",

until it is recognizable and felt that "HaKadosh Baruch Hu is the Unique One in His world"

And its parallel in every first day of the week,

that "every first day is literally the first day like the first day of the six days of creation, etc."

And emphasized also in the Song of the Day - "On the first day they would say, 'To Hashem is the earth and its fullness' based on that He acquired and granted possession and rules over His world."

(alone)

And to note,

that this psalm is also recited on Rosh HaShanah,

that then we crown the Holy One, blessed be He, as “King over all the earth”⁵",

and until the revelation of His kingship in the world with ultimate perfection—'Hashem will reign forever and ever'⁵",

"in the future to come, all sovereignty is His."

and the deed is the main thing⁵:

One must strengthen and increase with greater vigor and greater might - 'they fulfilled what they had already received' - in all matters of Torah and mitzvos,

And in the language of the verse in Megillas Esther⁵: "The Jews had light and joy and gladness and honor,"

"Light refers to Torah etc., and honor refers to tefillin"⁷⁰

("The entire Torah was compared"

Shabbos Parshas Tetzaveh,

Erev Mamos,

and Motzoei Mamos

to tefillin")

that through this, there is also added in “light and joy and gladness and honor” literally.

And begins from the Shabbat preceding and close to Purim,

in matters permitted on Shabbat♦⁷¹,

and certainly on the days of Purim themselves

(including also Shushan Purim/ and their continuation in the following days,

since,

The phrase "and it shall not pass" is regarding the reading of the Megillah

(that it may not be read after the fifteenth day)

⁷²<,

in contrast to the other matters of Purim¹³²,

sending portions one to another and gifts

to the poor,

and feasting and joy,

behold,

Even though their observance must be specifically on the days of Purim,

Nevertheless,

their content and significance extends also to the days after this throughout the entire year: love of Israel and unity of Israel

(the content of sending portions to one another⁷⁴/ charity

(the content of gifts to the poor)

♦¹³,

and joy of Torah and of mitzvah,

including also gatherings of joy,

As the ruling of the Rema at the conclusion and seal of the first part of "Orach Chaim": "And a good heart [makes] a continual feast"⁷⁶.

And it is fitting that they incorporate

(at the very least)

three farbrengens in connection with the days of Purim - so that the joy of Purim will be in a manner of "chazakah" (established strength),

to draw down the joy upon and throughout the entire year,

the joy of Torah, the joy of mitzvah,

including also Chassidic farbrengens on all possible occasions

[not only at engagements and weddings,

Bris Milah and Pidyon HaBen and the like

(D'mai Kamashma Lan/ but also on birthdays♦⁷⁷ and the like/ as is known the great merit of a Chassidic gathering from love of Israel and unity of Israel,

"How good and how pleasant it is that brothers dwell together"¹³,

"Thus the note that descended from heaven" that the action of a Chassidic gathering is greater than the action of the angel Michael, the prince of Israel⁷⁹,

The acceptance on Purim

(,

they fulfilled what they had already accepted■)

The actual service came in pockets afterwards during the entire attainment.

Sefer HaSichos - ה׳תש״ג

In addition to the benefit therein regarding making good resolutions

(and the beginning of their fulfillment at the farbrengen itself)

Regarding all matters of Torah and mitzvos.

And may it be His will that even before the days of Purim,

during the Minchah of Shabbos Kodesh,

the "document from redemption to redemption" will already be fulfilled in reverse order - that from the true and complete redemption we come to the redemption of Purim,

And then they will see openly and tangibly that "the days of Purim will never be nullified",

as it is said, "And these days of Purim shall not pass from among the Jews, nor their memory cease from their seed."

And then the gathering of the days of Purim will also be

(and in the days after this)

in the utmost perfection — the gathering of all the Jewish people together,

"one nation" of G‑d,

"from a youth"*⁸⁰ and until [and] children and women on one day"¹*¹,

including also all the Jewish people of all generations,

"Awake and sing, you who dwell in the dust"⁷*,

and Mordechai and Esther with them,

and Moshe and Aharon with them**,

and the Rebbe, my father-in-law, the Admur⁵*, the Nasi of our generation, with them,

and until

for the farbrengen of Bnei Yisrael with the Holy One, blessed be He - "And I will meet there with Bnei Yisrael"**,

"I will meet with them through speech like a king who designates a meeting place to speak with his servants there"⁷*,

in the third Beis HaMikdash,

an eternal House**,

Forever and ever⁸⁶.*

And all this - in a manner of pointing with a finger and saying 'this'

(As in the verse 'This they shall give'/ both regarding all of Israel⁵,

and both regarding the Holy One, blessed be He,

as it is said⁵ 'And one shall say on that day: Behold, this is our God... this is Hashem for whom we waited...'

Because,

"No longer will your Teacher hide Himself, but your eyes will behold your Teacher'⁵⁷.

In His second name

(Yitzchak)

acronym for laughter,

and until the perfection of joy of the future to come,

then our mouth will be filled with laughter"

(Psalms 126,

Sefer HaSichos - 5703