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

Among the special qualities 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 obliteration of Amalek with the obliteration of Haman"²

(who is of the seed of Amalek)

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

as stated in the Gemara⁴

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

"That the action should not precede the remembrance."

And a special elevation in the determination of this year - that the juxtaposition of Parshat Zachor

(the remembrance)

to Purim

(the action)

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

that from Shabbat Parshat Zachor we immediately enter the days

The Purim,

Moreover,

that on Shabbat itself,

after midday,

at the time of Mincha,

the activity of Purim already begins,

therefore we do not say Tzu"Tzi at Mincha of Shabbat⁷.

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

the remembrance

(in Parshas Zachor)

and the fulfillment

(on Purim)

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

as follows.

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

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

Parshas Tetzaveh,

Erev Purim,

and Motzaei Purim

and 34

And according to our Sages, of blessed memory,¹ "In every generation

(and on every day")

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

(today¹)

of Egypt",

that is,

that the matter of the Exodus from Egypt needs to be and exist in the service of each and every Jew every single day

(and therefore we mention the Exodus from Egypt every day,

and twice a day,

in the evening and in the morning²)

that one must leave the constraints and boundaries of the body and the animal soul - it is understood,

that the matter of the war with Amalek exists every day,

that "after the Exodus from Egypt, the war with Amalek stands before him,

as it is written: "what he did to you on the way when you left Egypt."

And this matter also relates to the continuation and purpose of the Exodus from Egypt - the entry into the Land of Israel and the building of the Holy Temple.

[and their parallel in the service of man,

as our Rabbis of blessed memory said⁵׳ "Why is it called Eretz,

Shin

"That which Amalek did to Israel, how he placed himself on the way when they came up from Egypt"

(I Sam. 15,

"Desired to fulfill the will of his Master,"

until it becomes in the aspect of 'a sanctuary for Him, and a holy place for G‑d,'

as it is written⁷: 'Make for Me a sanctuary and I will dwell in their midst.'

within each and every one of Israel]

- that is, "Three commandments were commanded to Israel upon their entry into the Land,

to appoint for themselves a king,

and to eradicate the seed of Amalek,

and to build the Chosen House.

The eradication of the seed of Amalek precedes the building of the Holy Temple,

that is,

That the building of the Beis HaMikdash can only be after the war against Amalek.

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

(which is connected with Yetzias Mitzrayim,

as it is written"² "As in the days of your exodus from the land of Egypt I will show wonders,"

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

and to the building of the third Beis HaMikdash

(as it is written in the Song of the Sea, y"² "You bring them and plant them in the mountain of Your inheritance, etc., the Sanctuary, Hashem, Your hands have established"²⁴,

With two hands.

At the time when G-d will reign forever and ever,

in the future that all the kingship is His"²⁵)

- before this [it] should be the war of Amalek.

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

ס!)

language of will,

And also the language of running

(see Torah Or on Bereishit 1,

section 3)

Sefer HaSichos - 5750

The portion read on Purim - "War for Hashem against Amalek from generation to generation"²⁶,

which includes also "the generation of Mashiach"².

And it can be said,

that the emphasis of the war of Amalek is

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

obliteration of Amalek,

but rather)

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

and one must [engage in] the service 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 entirety of the matter of the Giving of the Torah - as it is stated in the Gemara² that at the Giving of the Torah, 'G-d coerced them [and held] the mountain over them like a [upturned] tub.'

From here, a great protest against the Torah

(that they accepted it under duress)

They accepted it again in the days of Achashverosh,

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

they fulfilled what they had already accepted",

And as mentioned earlier² that through this that they fulfilled what they had already received, the great protest was annulled retroactively,

for it became clear and revealed that also the acceptance of the Giving of the Torah

("what they already received")

was

(not under coercion,

but)

willingly.

And the explanation of the matter:

The explanation of "ones" (coercion) here is

(not opposite

the will²',

but)

that this is not from choice 1 want! nonsense - as explained in Chassidic discourses²² that "this awakening in their hearts to receive the Torah."

It was not on their part from choice and will which only from themselves,

but through the revelation from Above.

The desire was awakened in them.

And they accepted it again with complete willingness in the days of Achashverosh,

which was self-sacrifice by all of Israel from themselves, not through arousal from Above.

For then it was the aspect of concealment of the face.

And so there was an aspect of arousal from below from their own initiative,

And this generation accepted it with complete willingness,

with choice and desire from themselves alone.

And based on this, we can explain the retroactive nullification of the “great protest” — that on Purim it was revealed that the desire for receiving the Torah

(even though it began through a revelation from above)

is a complete desire from the choice of Israel,

therefore,

even in a state of absence of revelation from above,

The aspect of concealment of the face,

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

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

And one must add and sweeten the precision of the expression "He coerced them by overturning a mountain upon them like a cask,"

"Coerced" precisely,

That the meaning of the term is literal coercion

(And not that it is not of their own choice and will)

-That the 'coercion of the mountain' hints at the virtue of the service of it'kafya,

That there is an existence of an opponent,

The evil inclination that 'appears to them like a mountain'²⁵,

And one must fight with him and coerce him against his will:

When the service of fulfilling the Torah and commandments is not in a manner of it'kafya,

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 revelation from above

(revelation of the soul/ and they do not see openly that this is his complete will,

from the lower side; in contrast, in a situation 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 sin, etc. against His will, may He be blessed,

And despite this,

he coerces himself to fulfill the will of Hashem,

(in the manner of the service of baalei teshuvah)

- then it is seen openly that fulfilling the will of Hashem is his complete desire,

from the lower perspective.

And based on this, it can be said,

that the superiority of the service of subjugation is hinted at in the Giving of the Torah - "He coerced."

Behold,

that is,

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

is,

that there will also be “coerced mountain” literally,

service in a manner of simple coercion,

even when one must coerce himself contrary to his revealed will³⁶.

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

At the giving of the Torah,

when the revelation of light from above shone,

Israel were on the level of tzaddikim³⁷,

But not so on Purim,

because due to the concealment and hiding etc., the service of Israel was on the level of baalei teshuvah³⁸,

whose main service is in the manner of itkafia,

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

From the perspective of their will and choice,

from the lower perspective.

Based on this, we must also explain the content and necessity of the war with Amalek:

The innovation of Purim relative to the Giving of the Torah—that the service is with absolute will—is also emphasized in the war with Amalek, for,

the essence of Amalek is

(as explained in the verse)

"who encountered you"³,

from the language of coldness,

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

"mitzvas anashim melumada"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: "The 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 will,

And the proof,

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

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

■

And therefore, after Yetzias Mitzrayim there must be the war with Amalek - in which it is emphasized that the departure from boundaries and limitations is not only because of the revelation from Above⁴⁴

(for then there is no room for the existence of

Sefer HaSichos - 5703

opposition/ but also from his will and choice.

And so too regarding Yetzias Mitzrayim in a level above this,

In ascent after ascent - which is the concept of "the war of the L-rd against Amalek from generation to generation"⁵/ that in this the superiority of the service is emphasized

(even in the highest level)

from the aspect of his choice and will.

And similarly regarding the entry into the land and the building of the Holy Temple - that specifically after the war with Amalek,

the nullification of the existence of the opponent,

they can affect even in "land"

(lower)

the standing and state of "desired to fulfill the will of its Master",

And until the building of the Beis HaMikdash,

that the physical things of the world become a Mishkan and Mikdash for Hashem,

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

And it can be said,

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

we also find regarding Purim itself that there is an advantage in emphasizing the aspect of itkafia 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 different situations,

that is,

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

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

rather,

even in a situation where there is a possibility of actual action, the remembrance must come first and then the action,

as implied by what the Rambam wrote: "He commanded us to remember what Amalek did to us."

We will awaken the souls with discourses to fight him and we will urge the nation to hate him.

that his hatred will not depart from the hearts",

And he concludes, "Behold, you see the prophet Shmuel when he began to perform this commandment, how he did,

that he first mentioned the evil deed and afterward commanded to kill them"⁶".

And as for the reason for this, it can be said - that the preceding mention is to emphasize that the action is in a manner that is infused also with his will and his choice,

that is,

In addition to the fact that there is a command from Above to eradicate Amalek,

he does this after

(fulfillment of an additional command)

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

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

Moreover:

In terms of the advantage in the service of itkafya

(war with the Megaged)

There is an elevation

(in one particular)

in remembering

(which is in the verse "Remember")

regarding the action

(which is in Purim)

- because: in action - even though there is an elevation regarding service without opposition,

however,

The working man has already reached an elevated level in which he has the power to nullify the opponent; however, in remembrance, he is in a situation and state where for now he does not have the power to nullify the opponent,

And despite this,

He is not affected by the opponent,

And he arouses a feeling of hatred towards him, etc.,

In which the superiority of the service in the manner of *Itkafya* is more emphasized,

That his service is with complete willingness even when he is at a level where he feels that the opponent is in all the strength of its existence, which for now he does not have the power to nullify it⁴.

The Gemara "that action is not preceded by remembrance" — that even when there is a possibility that the action will be immediate,

They negate the precedence of action over remembrance,

But rather, the mention [must be] first.

Parshas Tetzaveh,

Erev Purim,

and Motza'ei Purim

But according to the other - the ultimate intent is

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

but rather)

eradicating Amalek completely,

And as our Sages of blessed memory 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 blotted out."

(And the advantage in the service of suppression (itkafya) in the war with the opponent is only to prove that his service is with complete will,

as above)

And this is the advantage in the proximity of the remembrance to the fulfillment without any interruption between them

(as in the determination of this year)

- that in this are emphasized two advantages: the advantage of remembrance - service in a manner of suppression (itkafya),

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

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

but comes immediately adjacent

(without interruption)

to the doing⁶,

that is,

that even at the time of recollection,

that the existence of the opposing force still persists,

they know that immediately and at once

(without interruption)

his existence is nullified completely,

so,

that even at the time his existence exists, it is openly felt

more the certainty

(and the empowerment)

that is in the nullification of the existence of Amalek completely.

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

What is written here and in Mishneh Torah”

(see above note 5)

that is,

that Parshat Teitzei is in “Mishneh Torah” which is considered a category in itself,

lower than the first four books,

that the first four books,

Moses said them from the mouth of the Almighty” and

Mishneh Torah•,

Moshe said them from his own mouth",

and with the Holy Spirit"

(Megillah 31,

b,

and Tosafos there)

And one can say,

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

Mishneh Torah,

Go,

In Parshat Beshalach the annihilation of Amalek's existence is emphasized completely more than in Parshat Teitzei: and conversely,

In Parshat Teitzei the virtue of the lower one's service with his complete will is emphasized more.

That his entire existence is only to emphasize the virtue of the service of subjugation⁵.

And we should connect this with the weekly portion - Parshas Tetzaveh,

which is most of the Torah reading on Shabbos Zachor:

At the beginning of Parshas Tetzaveh, it discusses the commandment regarding the kindling of the Menorah - "And you shall command the children of Israel that they bring to you pure olive oil, beaten for the light, to cause a lamp to burn continually.

from evening until morning"⁵²,

which,

"the main lighting of the lamps 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 service is in the manner of itkafya,

that this is also the explanation of 'katit',

from the term 'k'tisha'⁵⁵,

that 'the matter of this crushing 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 situation and state that there is no reality of opposition - as Rashi's explanation 'zak,

without sediment',

threshing

Sefer HaSichos - 5703

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

(lees,

waste)

And he adds,

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

that the power of a Jew that even below should be in a state and condition of "pure".

"without leavening",

it is,

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

as it is written • "A leafy olive tree, beautiful with goodly fruit, the Lord called your name",

and furthermore, "at the top of the olive",

and even that "he crushes it at the top of the olive",

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

that "the berries were fully cooked"

That is,

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

But nevertheless, it must be "crushed",

"the olives.

pounds in a mortar, etc." - because of the virtue of the service of subjugation³•.

And so too regarding the beginning of Parshat Tisa - which is read at the Mincha of Shabbat,

And it is connected to the measure of a fifth of the day of Purim⁴• in this year:

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

"And they shall give, each man a ransom for his soul to G‑d, etc., this they shall give, etc., half a shekel, etc., to atone for your souls"•• — in this is emphasized the service of refining the lower (aspect)

(in a manner of suppression/ that even in a low state where there is need for atonement, the service of "and they shall give a man a ransom for his soul to G‑d" is performed,

in a manner of giving

("and they shall give")

"Whoever gives generously gives"•,

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

("his soul's ransom"/ and even to the ultimate unity of "his soul" with G‑d"•,

as also hinted in the word "venasnu

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

Parshas Tetzaveh,

Erev Purim,

and Motzaei Purim

that is called straight and reversed

(from top to bottom and 8 from bottom to top)

in equal"

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

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

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

and from them they brought communal offerings⁷,

for this is the main purpose of the Mishkan and the Temple,

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

That the physical things of the world become part of the Mishkan and the Beis HaMikdash, and even the sacrifices that are offered on the altar.

And together with this,

The standing and state of "Raise the head of the children of Israel" is also emphasized — a state of exaltation and elevation*⁷ even in the aspect of the head of Bnei Yisrael,

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 reality is incomparable to the reality of the world,

Therefore,

Not only are they called "Hebrews",

after "Avram HaIvri"⁷⁵,

that "all⁷⁴ the entire world is on one side and he is on one side"⁷⁵,

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

after their mesirat nefesh to HaKadosh Baruch Hu"⁷,

that they become one with His Essence, yit'⁷⁷.

And one should add,

that the advantage in the war

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

(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 refinement of the lower - that through the descent and the work of refining the lower, they draw down the revelation from the most elevated aspect,

His very Essence,

which is above the definitions 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,

to the point that specifically in the place of darkness is revealed the aspect of 'He makes darkness His hiding place'⁷,

the aspect that is beyond the category of revelation⁷,

the essential concealment,

and even to the aspect of the essence

(of the light and)

the very,

and even to the level of the essence itself.

And this concept

(the elevation that is brought about through the transformation of darkness".•)

is hinted at in Megillas Esther:

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

as our Sages said: "Esther from the Torah, from where,"

as 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-

Sefer HaSichos - 5703

shim

(not even the names below the name Havayah/ and not even epithets alone,

such as Chanun and Rachum and the like.

And the beginning of the Megillah - "It happened 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,

the king of Persia,

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

And nevertheless,

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

which becomes the perfection of 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 of their own accord, not through an awakening from Above,"

in the manner of nullification and a gematria of 63

which is above reason and intellect,

in the manner of the lot,

"Pur" is the lot,

similar to the service of the lots on Yom Kippur,

one in a year,

in which shines the revelation of the aspect of yechidah,

the singular [level] of the soul,

which is of the level of "yechidah to unify You,"

that becomes unified with the aspect of yachid,

until His Essence and Self, 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 Self, blessed be He, which is above names and descriptions."

And this revelation extends and penetrates "in the days of Achashverosh" - that even in the lower world which is under the influence of the boundaries of time and states of "end" and "beginning" and what is between them,

The ownership of each and every Jew over the world is revealed in such a way that "his end and his beginning" are one.

Through this, the point that is above is revealed in 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 - "and it was turned" which is

Shabbos Parshas Tetzaveh,

Erev Purim,

and Motzoei Purim

"the Jews ruled over those who hated them"

and even that "many of the people of the land became Jews,"

a semblance and example of the completeness of the transformation in the future to come, that "I will turn to the peoples, etc."

And in the language of Chazal: "connecting redemption to redemption,"

That from the redemption of Purim we come to the redemption of Passover,

which includes the future redemption,

about 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 hinted at also in the conclusion of the Megillah - "And he sent letters to all the Jews.

words of peace and truth."⁵•,

And to its very end and conclusion, 'Peace to all his seed' - love of Israel

The illumination? like him, may he live, all of them are truly equal, and darkness as light, etc.

(Torah Or, Megillat Esther, Kes,

d^ and more than this,

That also.

"Cursed be Haman" becomes "Blessed be Mordechai"

(See Likkutei Sichot vol. 7, p. 20 and onward)

•

And the unity of Israel"׳,

through the revelation of the aspect of the yechidah which is equal among all of Israel,

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 to good•׳,

for then comes the matter of "peace" in the ultimate perfection,

in the true and complete redemption through our righteous Moshiach•"

the aspect of the yechidah"׳.

And so great is the elevation achieved through refining and transforming the darkness - that this is one of the reasons that specifically the Megillah of Esther is not nullified forever,

Like the ruling of the Rambam* "All

the entire world,

including the interpretation that they make.

end" of 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 Moshiach except for the Megillah of Esther,

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

The days of Purim will not be nullified,

as it is stated⁵: "And these days of Purim shall not pass from among the Jews, nor shall their memory cease from their seed" — since the clarification and transformation of darkness is done through a most supreme revelation that is not nullified, "like a candle in the daylight" even regarding the level of revelations of the future to come.

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

As an introduction — Purim permits the performance of work

(unlike Shabbos and festivals, which are forbidden in performing work)

And it is explained in Chassidic discourses⁶ the reason for this - since 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 cessation, which is an ascent of levels, since above and below are entirely equal to Him,

that physical action and spiritual action are both truly equal as nothing",

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

And this concept is especially emphasized in the establishment of Purim on the first day of the week - which is called "one day",

"that the Holy One, blessed be He, was alone in His world"•",

For even though on the first day were created

״All the offspring of heaven and earth.

the heavens, including their offspring, and the earth, including its offspring\",

This is in a manner that shines in them as the revelation of "the Unique One of the World",

until it is apparent and felt that "the Holy One, blessed be He, is unique in His world"\",

And its parallel in every Sunday of the week,

that "every day 1 is literally the first day like day 1 of the six days of creation, etc."\"

And it is emphasized also in the song of the day - "On the first they would say, 'To G-d belongs the earth and its fullness,' because He acquired and gave possession and rules over His world.

(individual)

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 in ultimate perfection — “Hashem will reign forever and ever”⁵,

“in the future, when all sovereignty will be 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 accepted" - in all matters of Torah and mitzvos,

And in the language of the verse in Megillas Esther⁵: "For the Jews there was light and joy and gladness and honor,"

"Light" refers to Torah, etc., and "honor" refers to Tefillin⁶

("It was compared•" the entire Torah)

Parshas Tetzaveh,

Erev Mattan Torah,

and Motza'ei Mattan Torah

to tefillin)"

through which also "light and joy and gladness and honor" are added literally.

And it begins from the Shabbat before and close to Purim,

in matters that are permitted on Shabbat♦³,

and especially on the days of Purim themselves

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

since,

The phrase 'and shall not pass' is in regard to the reading of the Megillah

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

⁶<,

but this is not the case regarding the other matters of Purim¹³²,

sending portions each man to his fellow and gifts

to the poor,

and feast and joy,

behold,

Although their fulfillment must specifically be on the days of Purim,

Nonetheless,

Their content and essence continues also in the days after this throughout the entire year: love of Israel and unity of Israel

(The content of sending portions to one another³ / charity

(The content of gifts to the poor)

♦¹³,

And joy of Torah and of mitzvah,

Including also gatherings of joy,

As the p'sak din of the Rema at the conclusion and seal of the first part of "Orach Chayim": "And a good heart is a constant feast"³⁵.

And it is worthwhile that there be

(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",

to draw the joy upon and throughout the entire year,

joy of Torah, joy of mitzvah,

including also Chassidic farbrengens on all 22 occasions

[not only at engagements and weddings,

Brit Milah and Pidyon HaBen and the like

(Dmai? Actually, even on birthdays♦³ and the like, as is known the great virtue of a Chassidic farbrengen out of love of Israel and unity of Israel,

"How good and how pleasant it is for brothers to dwell together in unity"¹³,

as the "note that descended from heaven" that the effect of a Chassidic farbrengen is greater than the effect of the angel Michael, the prince of Israel³,

The acceptance at Purim

(

they fulfilled that which they had already accepted■)

came the actual service in the pockets afterwards throughout the entire year.

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In addition to the benefit therein regarding accepting good resolutions

(and the beginning of their fulfillment during 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 time of Shabbos Kodesh,

the "document of redemption from 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 actually that "the days of Purim will not cease,"

as it is said, "And these days of Purim shall not cease from among the Jews, and their memory shall not perish from their seed."

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

(and in the days afterwards)

in perfect completeness—the farbrengen of all the Jewish people together,

"one nation"—G‑d,

"from youth"*^, to the youngest child 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 holy admor my father-in-law⁵*', the leader of our generation, with them,

and until

to the gathering of the holy community with the Holy One, blessed be He — "And I will meet there with the children of Israel"**',

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

in the third Beis HaMikdash,

the eternal House**',

Forever and ever⁸*.

And all this — in a manner that one points with a finger and says 'This'

(In the manner of the verse "This they shall give"/ both regarding all of Israel"⁵,

and regarding the Holy One, blessed be He,

as it is written⁵: "And it shall be said on that day, Behold, this is our God; this is the Lord for whom we waited" etc.,

Because,

"Your Teacher will no longer hide Himself, but your eyes will see your Teacher'⁵⁷.

In His second name

(Yitzchak)

on account of laughter,

and until the completion of the joy of the future,

"then our mouth will be filled with laughter"

(Tehillim 126,

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