English translation — שיחת יום א׳ פ׳ תרומה, כ״ו שבט ה׳תנש״א

- To the First International Convention of Shluchos• -

When several Jews

(men or women)

meet together,

and particularly when they meet together in a holy place,

a synagogue, study hall, and house of charity and gemilus chassadim - emphasized as the foremost matter of,

"In the multitude of people is the King's glory"¹.

And moreover, the main point - that joy is made for the Holy One, blessed be He, when He sees the closeness and unity of the Children of Israel,

so to speak, like the joy of a father from the closeness and unity of his children - each and every Jew,

the men, the women, and the children,

that each and every one of them is considered, as it were, a letter of the Holy One, blessed be He,

(our Father in Heaven)

like an only son and an only daughter?

And through this, there is also added in the blessing of the Holy One, blessed be He, to each and every one of them in all that is needed for them,

whether in physical matters or in spiritual matters,

including in order that they can be and will actually be in a state and conduct of joy —

Israel shall rejoice in its Maker.

which,

Through this, there will be added even more in the joy of Hashem -,

The Lord shall rejoice in His works.

And all this is with extra emphasis in this gathering - whether from the content of the time in which the gathering takes place,

and whether

(and certainly)

from the content of the gathering itself,

as follows.

This gathering takes place adjacent to the day of

Shabbat on which we bless the month of Adar,

from which we derive:

Regarding the significance of the month of Adar, it is stated in the Gemara*,

When Adar enters, we increase in joy,

,

Beria

(Strong•)

My luck.

And in explaining the connection of the two matters* it can be said

(Simply)

*²—that for the sake of fulfilling the command,

they increase in joy",

the Holy One, blessed be He, values giving, and certainly gives to each and every Jew and to all the Jewish people all the matters and reasons so that they can be in true joy,

through this, that He gives them all the needs in materiality and spirituality—for this is the content of the matter of,

My mazal is healthy"

Shad"Mazal"" d

Fast of Kis,

Section *a and onward.

Sefer HaSichos - 5751

Bnei

(from which is drawn in all their matters)

It is in a manner of health and strength² in its truth and completeness.

Moreover:

This joy

(because 'my luck is healthy')

is from human nature

(even without a special command regarding joy)

,

And since there is a command,

increase in joy",

it is understood,

that in addition to the feeling of joy as a result of the fact that the Holy One, blessed be He, gives him all material and spiritual good,

he increases in joy also and primarily because of the command of the Holy One, blessed be He,

increase in joy",

and especially in his knowledge that through his joy

(

Israel will rejoice in its Maker")

Adds even more to the joy of the Holy One, blessed be He,

(

"may the Lord rejoice in His works"

.

And through this that he fulfills the command,

"increase joy" adds the Holy One, blessed be He, even more in the continuation of blessings for all that he needs —

"may his mazal be healthy"³ in complete perfection⁴.

and from the month of Adar

(one month in the year)

"Mazel" is said regarding

a Jew who has a judgment with a non-Jew.

the state and condition of "they increase in joy" and

"his mazel is healthy" throughout the entire year:

In addition to that, without the evil eye and before this,

on Rosh Hashanah,

May the Holy One, blessed be He, bless each and every Jew with a good and sweet inscription and sealing for a good year,

which simply includes also a year of joy - this becomes renewed and strengthened in a manner of addition and increase

(,

increase in joy" / And in the measure of the Holy One, blessed be He, - that His addition surpasses the original*⁶,

And according to the capability of the Holy One, blessed be He, -

from His full, open, holy and broad hand.

And this matter is emphasized in the holiday of the month of Adar - Purim:

In the days of Purim, the increase in joy is most emphasized.

(,

"increase in joy"/ to such an extent that the joy of Purim is above the joy of all the Festivals - that the joy of the Festivals is in measure and limitation,

but the joy of Purim is above measure and limitation,

,

"until he does not know"•²

(above comprehension and perception of intellect,

human intellect and intellect in general)

.

And this joy extends and penetrates and brings completeness in all matters of Bnei Yisrael

(

Bari Mazli)

: In spiritual matters -,

The Jews upheld and accepted"²,

,

they upheld what they had already accepted"²²,

that the fulfillment was upon the acceptance of the Torah in,

Time of giving

(Megillah 6,

,

There is no 'kiyu' from Adar I to Adar II except 'koyi■.'

Sunday, Parshat Tamsa,

27 Shevat

"Our Torah" from will and joy"; and in material matters - "to make them days of feasting and joy, and sending portions each to his fellow and gifts to the poor"*,

that the joy continues and is revealed

(also and primarily)

in physical matters,

"feast"

(wine drinking,

including also the obligation and meal⁵^ "sending portions"

("two portions of meat" or

(two kinds of cooked dish or two)

types of foods"”

and "gifts"

("coins" or types of cooked food or types of foods")

.

And from this it extends also throughout the entire year - because the concept of "they fulfilled what they had already received" remains and is established and affects the fulfillment of the Torah and mitzvos throughout the entire year

entire,

And from this it is understood that the addition in joy as it is drawn and penetrates into physical matters in their simple sense extends throughout the entire year.

And one should add,

that the content of the month of Adar

("increase in joy" and "my fortune is good¹¹")

is also connected with the unity of Israel:

Among the special aspects of Purim

(the Yom Tov of the month of Adar is the unity of Israel - as emphasized in the mitzvahs of the day: "sending portions each man to his fellow and gifts to the poor",

whose content and purpose is to emphasize in practice and openly the unity of Israel".

And more specifically - that also the unity in "gifts to the poor" is like the unity of "sending portions each man to his fellow":

In 'gifts to the needy' - even though a unity is made between the giver and the receiver,

the distinction between the giver and the receiver is also apparent

("needy"/ as opposed to "sending portions each to his fellow" - both are two".

And it can be said that in the combination of the two matters

("sending portions each to his fellow and gifts to the needy")

it is hinted that also the 'gifts to the needy' are like 'sending portions each to his fellow' - that he feels

(not so much the giving to the needy,

but rather)

Also

(and primarily)

the benefit that he receives through unity with the other,

even like the rich man who also sometimes needs to receive from the other — good advice,

or even money,

not only in his time of distress,

but even in normal circumstances,

that his fellow helps him by adding money,

Additional

Sefer HaSichos - 5751

Even more in business success

(Also in the money that he had before this/ and its analogy in the allegory - the benefit in spiritual and material livelihood that is made by him through the unification with another,

and especially with several Jews.

And accordingly, it can be said,

that the "increase in joy" and "good luck"

(In the month of Adar, whose essence is the days of Purim)

Connected with and accomplished through the unity of Israel

(which is emphasized during the days of Purim)

- since through their unity of Israel that is expressed in the help and assistance "each man to his fellow", there is added in the blessings of the Holy One, blessed be He, for everything needed for all the children of Israel in a manner of "his fortune is good",

And consequently,

there is also an increase in the matter of joy,

"they increase in joy",

both the joy of the children of Israel over the material and spiritual good,

and also

(the joy of Bnei Yisrael which is connected and comes from the aspect)

the joy of Hakadosh Baruch Hu from the closeness and unity of Bnei Yisrael

(as above, p. 1a)

.

And one should connect this with Parshat Shekalim — which is read in most years on the Shabbat close to Rosh Chodesh Adar

(Shabbat Mevarchim Chodesh Adar / according to that "On the first of Adar we announce about the shekalim" — which also emphasizes the unity of Israel.

¹²

The giving of the half-shekel

("This they shall give... a half-shekel... the rich shall not give more and the poor shall not give less than the half-shekel"*⁵)

is for general matters in which all of Israel are united equally — both regarding the giving of the half-shekel the first time, from which the sockets of the Mishkan were made,

and regarding the giving of the half-shekel every year in order "to purchase from them the communal offerings of each and every year"⁵.

And so too in the present time,

that "one should give before Purim half of the coin fixed in that place and that time, in memory of the half-shekel that was given in Adar"•⁵ — in the giving of the half-shekel⁵ for charity,

to help and assist a Jew who is in need of it,

the unity of Israel is emphasized.

And according to what is explained in the midrashim of our Sages, that they are the four of Purim

(The nullification of Haman's decree in the manner of "and it was turned over")

It is accomplished through this that "their shekels preceded his shekels,"

And that is that "on the first of Adar they announce regarding the shekels" - it is more emphasized that the matters of Purim

(And the entirety of the month of Adar, which "they increase in joy" and "its mazal is strong")

Are accomplished through the unity of Israel

(The content of the portion of Shekalim)

.

And the portion of Shekalim

(on the Shabbat of that portion from which we proceed)

We come to Parashat Terumah - the portion of this week,

that in its first section which belongs to the first day" it discusses the making of the Mishkan",

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

Shem 1:9, Tetzaveh,

26 Shevat

as” ♦♦ - that in this is emphasized the connection and relevance to the content of this gathering,

"World Conference of Shluchos""■.

And in the introduction - that in the command "And they shall make Me a sanctuary and I will dwell in their midst" is included the mission of every single Jew in the world:

In the creation of the world it is written•♦ "which God created to do",

which means to rectify*♦,

that is,

that the Holy One, blessed be He, created the world in a manner that requires correction and perfection,

and this is the mission of every single Jew in the world

(as our Sages said⁵ "Each and every person is obligated to say: For my sake the world was created")

- to bring about in it correction and perfection,

and even to the extent that through this "he becomes⁵¹ a partner with the Holy One, blessed be He, in the work of Creation"⁵².

And the content of the mission is included in the general command "And they shall make Me a Sanctuary"

(in addition to the specific command regarding the making of the Mishkan and the Temple,

it alludes to and includes the entire scope of service)

- starting from the Sanctuary in the heart of each and every Jew

[as alluded to in the continuation of the verse "

(And they shall make for Me a Sanctuary)

And I will dwell in their midst

It is not said "in it" but "in their midst",

within each and every Jew⁵]

,

And from the Sanctuary within the heart, holiness is drawn forth and spreads throughout the entire house,

for the house of each and every Jew becomes a Sanctuary for the Holy One, blessed be He,

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

And from the Sanctuary in the private home, holiness is drawn and spreads throughout the entire world,

so that the entire world

becomes a Sanctuary for the Holy One, blessed be He — a dwelling place for Him, blessed be He, in the lower realms♦⁵.

And this mission is especially emphasized regarding the women of Israel⁵⁵ — since each and every woman of Israel♦⁵ is the "akeres habayis"

(the mainstay of the home / upon whom the management of the home depends,

including and especially the management of the household members

(the boys and girls⁵,

and also of the husband•⁵/), indeed,

The main mission to make the home a sanctuary for G-d is incumbent upon the "akeret habayit" (housewife),

And consequently, she also has a principal part in the mission to make the entire world a sanctuary for G-d,

through the extension and spreading of holiness from the sanctuary in the home of each and every Jew.

And in addition to the general mission of "Make for Me a Sanctuary" that is incumbent upon and carried out by

(all of Israel,

and in particular)

all the women of Israel,

Akeret HaBayit - the essence of this mission is emphasized for those who merited and were chosen to be 'shluchos' (emissaries):

Since the purpose and goal of the mission of 'and they shall make for Me a Sanctuary' is

(not only in the private home of

Sefer HaSichos - 5751

each and every Jew,

but also)

that the entire world become a Sanctuary for Hashem

(a dwelling place for Him, may He be blessed, in the lower realms) - it is necessary that the action of 'and they shall make for Me a Sanctuary' in the private home by the Akeres HaBayis also affect the entire world - through the fact that the 'Sanctuary' in the private home is

(Not only in populated places where there is a large concentration of Jews,

but also)

in many missions throughout the entire world and to the ends of the earth.

And this humble thing is done through the activity of the "shluchos" in fulfilling the commandment "And make for Me a sanctuary" — first and foremost — in their private home which is located

(also)

at the ends of the earth,

And furthermore, and this is also primary — that their activity is also in the private homes of all the Jews in their vicinity, that they too will be a sanctuary for the Holy One, blessed be He,”

which,

Through this the entirety of the mission of Bnei Yisrael is completed in fulfilling the command "And they shall make Me a Sanctuary," that the entire world become a dwelling and Sanctuary.

(a dwelling)

for the Holy One, blessed be He.

And accordingly, it can be explained in the interpretation of the name and title "Shluchos"

[It adds upon the simple explanation, based on their activity in fulfilling the mission of the Nasi of our generation,

the Rebbe, my father-in-law, the Rebbe — that continues and is drawn, and with greater strength and vigor until these days — in disseminating Torah, Judaism, and the wellsprings outward,

in all corners of the world]

— that they are also the "Shluchos" of all Jewish women, to act in those places where not all Jewish women reach.

(Throughout the entire world, to the ends of the earth/ And even the merit of the actions of the "Shluchos" throughout the entire world

is taken into account and considered also as actions for all Jewish women,

and therefore they also share in the reward of the actions of the "Shluchos".

Based on this, we can also explain the connection and relevance of the "Worldwide Shluchos Convention" to the content of the time in which the convention takes place - close to Shabbat Mevarchim the month of Adar,

that we "increase in joy" and "good luck""²*:

In addition to emphasizing the concept of unity in every gathering of many Israeli*,

men or women,

This is with the greatest emphasis at the "World Convention of Shluchos,"

Since the participants in the convention come

(and represent many Jewish women)

from all corners of the earth,

and moreover, that they are the "shluchos" of all Jewish women

(as above, sec. 7)

- therefore, in their convention, the unity of all Jewish women is most emphasized

(and through them — the unity of all Bnei Yisrael,

since every woman is the mainstay of the house in her private home)

.

Sunday, Parshat T'ma-Sei,

27 Shevat

And since through the unity of Israel

(in the "World Convention of Shluchos")

adds to the joy of the Holy One, blessed be He,

in the drawing down of His blessings, the Holy One, blessed be He,

And in the joy of Israel

(from the sicha, sec. 1)

- This is particularly relevant to the content of the month of Adar, where "we increase in joy" and "the mazal is good"

(as above, p. 4)

.

And may it be His will that "the global emissaries gathering" will add to the joy of all the children of Israel and to the continuation of the blessings of the Holy One, blessed be He, in all that is needed for all the children of Israel in every place they are,

That even when they are still in the last moments of exile,

In the state and situation that "I am still a servant of Achashverosh"*,

Shall be for all Bnei Yisrael all spiritual and physical good and true joy

(As and as much as is relevant in the time of exile/ and immediately and truly — all spiritual and physical good and true joy to the ultimate perfection,

In the true and complete redemption through our righteous Moshiach.

And surely all the requests in the "pidyonos" that you gave - that will be brought to the tzion of my revered father-in-law, the Rebbe, the Nasi of our generation - will be fulfilled, that Hashem will fulfill the wishes of the heart of each and every one of you "from His full, open, holy, and generous hand",

Beginning with great and additional success in fulfilling the shlichus,

That in addition to the fulfillment of the shlichus until now,

There will be added in this even more,

with greater vigor and greater strength,

"They will go from strength to strength"**,

and from amidst joy and a good heart,

and "increase in joy",

and all this in a manner beyond measure and limitation - "until not knowing".

And moreover, and this is the main point - that from the good resolution regarding the increase in fulfilling the mission in the manner of "they will go from strength to strength", they immediately come to "seeing God in Zion"** - that they complete the mission in all ends of the earth,

and they come

(together with

All Bnei Yisrael in all corners of the earth)

to our holy land,

to Jerusalem, the holy city,

and to the Third Beis HaMikdash — in which the commandment 'And they shall make Me a Sanctuary' will be fulfilled literally⁷* and in the utmost perfection**,

and then they continue to fulfill the mission of each and every Jew,

and the missions with greater vigor and greater strength,

to make for Him, may He be blessed, a dwelling place in the lower worlds — in complete perfection²⁸*.

And this is to be connected with an additional shlichus in regard to the mitzvah of tzedakah,

and in the manner of “two-fold to Tarshish” — to give to each of the shluchos tichyena two dollar bills to give to tzedakah — in order:

to add even more in the blessings of Hashem in the manner of “two-fold to Chushim” — “two-fold” in the broad sense

(not in a manner of limitation,

two times this and no more) which includes the ultimate multiplicity,

and is called “two-fold”

(only)

Being a second type of blessings,

that is,

that in addition to the blessings which the Holy One, blessed be He, gives on His own,

by an arousal from above,

there is an additional type in the blessings of the Holy One, blessed be He, that are drawn through the work of man,

which are in a more elevated manner than the blessings that the Holy One, blessed be He, gives from Himself,

And the main point - to hasten and expedite even more the true and complete redemption through Moshiach

©Sefer HaSichos - 5751

Our righteousness,

As our Sages, may their memory be a blessing, said:⁷ "Great is charity that brings the redemption closer..." "I await him each day that he will come,"

Not only "I await.

.

In every day",

but also

(and especially)

"that He will come each day",

on this very day,

and on this same day - immediately and truly,

for,

even the exit from exile one moment earlier is the greatest joy.

And so it will be for us - that even before "we increase in joy" that begins "from when Adar enters"

(on the two days - double wisdom - of Rosh Chodesh Adar/ there will already be the greatest joy that is above any rebellion and limitation entirely, also in relation to the joy of the month of Adar and the days of Purim - the joy of the true and complete redemption through Moshiach Tzidkeinu,

immediately and truly.

And simply - that one does not need to wait until Friday

(1 Adar/ and even not until day

Thursday

(30 Shvat,

1 of Rosh Chodesh Adar/ and even not until Wednesday,

and even not until Tuesday,

and even not until Monday - since on Sunday it is⁷

(and in proximity to the time of the Minchah prayer⁷⁴)

The true and complete redemption has come through our righteous Moshiach,

And then we continue with all the matters in our holy land,

In Jerusalem, the holy city,

On the holy mountain and in the Holy Temple,

And tangible and immediately actual.

[The Rebbe, Shlita, gave each of the Shluchos, tichyenah, two dollar bills to give them

(or to exchange them)

for charity,

and with their addition/

Sefer HaSichos - 5751

Missions of Sh'm Terumah,

2 Adar 5751

From the special delights of this Shabbos at the beginning of the month of Adar - as explained in the Gemara,

(and brought to halacha¹)

,

When Adar enters, we increase in joy"

Joy - the entire year is its time,

For: joy is a general and fundamental matter in the service of G-d, as it is said,

Serve the L-rd with joy"⁵,

,

you will serve the L-rd your G-d with joy and with a good heart"⁴,

And as the ruling of the Rambam-,

The joy that a person rejoices in the performance of a mitzvah and in the love of G-d who commanded them is a great service":

as our Sages, of blessed memory, said*,

I was created to serve my Master\

behold, also joy

(a primary condition in the service of G‑d)

it is throughout all of a person's life,

in all matters and modes of service⁷,

and in all

the changes in circumstances throughout a person's life³⁶.

And in the language of the verse* — which the Rema brought as halachah at the end of

(the Laws of Purim at the end)

section Orach Chayim —,

"Good heart, constant feast"•׳.

And in addition to this, there is a special commandment,

"When Adar enters, we increase in joy" — an addition and increase in joy from the beginning of the month of Adar,

from Rosh Chodesh Adar,

"and increases day by day" throughout the entire month of Adar⁵׳.

In the service of gratifying G‑d•

(which is the essence of service,

.

There is no service like the service of love*

(see Zohar II 55,

III 267,

)

.

Sefer HaSichos - 5751

And one should add in the precision of "When Adar enters" - that the main and complete entry of the month of Adar is after a full day of the days of the month of Adar has passed

(the first of Adar and we are standing on the second day of the month of Adar - this day - that then begins the main and complete concept of "

(When Adar enters)

we increase in joy'.

And it is most emphasized in the determination of this year,

The 7th of Adar falls on Shabbos - 'And on the day⁵* of your joy, these are the Shabbosos'** - whereby there is added in the matter of 'When Adar enters, joy increases' in two ways:

(a)

The beginning of the month of Adar is in three consecutive days⁷* of extra joy

(also in relation to the month of Adar itself)

- the two days of Rosh Chodesh and Shabbos•*,

"Three times makes a chazakah"*,

(b)

an extra addition in the essence and completeness of the 'increase in joy'

After "When Adar enters" - on the second of Adar - also from the aspect of the matter of the Shabbos day.

And according to the known [statement] that "all the festivals of the year"

.

In its entirety, there is a connection to those Torah portions that occur in them,

One must also explain the connection and relationship of "When Adar enters, we increase in joy" to the weekly Torah portion in which it occurs

(in this year and in most years)

the beginning of the month of Adar - the portion of Terumah,

as follows.

And we must first explain the content of the statement: "When Adar begins, we increase in joy":

Regarding the reason that "When Adar begins, we increase in joy" - Rashi explains: "Days of miracles were for Israel,

Purim and Pesach".

And we need to understand the reason that Rashi adds "

(Days of miracles.

.

Purim)

and Passover"

(as the question of the commentators¹)

—and in two:

The connection of "Pesach" to "When Adar enters, increase in joy."

And the main thing: for this reason

("Days of miracles.

.

Purim and Passover")

We must increase in joy

(not only in the month of Adar,

but)

also in the month of Nissan,

in which there were miracles

[and it is hinted in its name - "Nissan" from the word "nes",

And in the two Nun-Yud-Nun,

"my miracle" miracles"]

,

and miracles greater than the miracles in the month of Adar

(Purim/ as is known" that the miracles of-

Shabbat Parshat Tamsach,

2 Adar

and 34

Pesach

(Yetzias Mitzrayim)

were open miracles above nature,

in contrast, the miracles of Purim were clothed in nature

(in the specific events of the Megillas Esther that ostensibly appear as natural occurrences)

,

And furthermore, the main point,

that even after the day of Purim,

Still, I am a servant of Achashverosh".

And nevertheless,

The command of,

Marbeh b'simchah" is specifically in the month of Adar.

Also, one needs to understand:

From the expression,

Marbeh b'simchah",

Addition and increase over the joy of the entire year,

It follows,

that the joy of the month of Adar is the same type of joy that exists throughout the year,

except that in the month of Adar it is in the manner of,

"spreading in joy".

At first glance,

the joy of the month of Adar,

because of the miracles that were performed for Israel

(

Days of miracles were for Israel / she,

a type of joy in itself,

that is not related

(apparently)

to the joy of the entire year,

,

that a person should rejoice in the performance of the mitzvah and in the love of God who commanded them."

And we can say the explanation in this:

Nisu* on the miracle of Purim is emphasized on Purim also the fulfillment of the Giving of the Torah - as it is written⁴¹,

"The Jews observed and accepted",

And our Sages of blessed memory explained*,

"They observed what they had already accepted",

For,

At the Giving of the Torah,

The Holy One, blessed be He, overturned the mountain upon them like a tank.

.

From here a great protest to the Torah

(that they received it under duress)

.

.

"the generation accepted it in the days of Achashverosh"

(from the love of the miracle that was done for them*/

And accordingly, one can explain in clarification the connection and relevance of -

When Adar enters, we increase in joy,

days of miracles were for Israel, Purim and Passover" - sh,

Passover"

(Yetzias Mitzrayim)

its purpose and goal is the Giving of the Torah,

as it is written*,

"When you take the people out of Egypt

you will serve G-d on this mountain."

And this is the connection of Passover

(whose completion is in the Giving of the Torah)

to Purim therein,

they fulfilled what they had already accepted³¹.

And we must clarify:

Why is Purim greater,

that because of it,

they fulfilled what they had already accepted

,

Accept it.

.

From the love of the miracle"

with willingness and joy

(not by coercion/ from the miracle of Pesach,

the Exodus from Egypt,

That afterwards, the giving of the Torah at Sinai was "they accepted it under coercion"?

And on the contrary: The general concept of Yetzi'at Mitzrayim (the Exodus from Egypt) was through great miracles

(as it is written,

Has God

(thus performed miracles)

Elokim to take for Himself a stranger from within a stranger, with trials, signs, and wonders

(they are wonders)

and with war, and with a strong hand, and with an outstretched arm, and with great awe, etc.\")

which are not comparable to the miracle of Purim

(as above, ibid./ and nevertheless,

the acceptance of the Torah was not with willingness and joy,

,

"from love of the miracle that was performed for them"

but specifically through the miracle of Purim!

And the explanation of this - with the preface of the elucidation

Sefer HaSichos - Voznitsa

In the novelty of the miracle of Purim, for which we find no parallel.

(Also>In the miracle of Passover:

The miracle of Purim was in the manner of 'turned darkness into light' - 'And it was turned, etc.'_' 'the month which was turned, etc.'³⁴ - 'that the heart of Achashverosh was turned to good,'

That same mouth that said 'and the people to do with him as is good in your eyes,'

He himself said 'and you write concerning the Jews as is good in your eyes'³³; not so with the miracle of Passover - for even after Pharaoh agreed to send the Children of Israel,

"When Pharaoh sent the people"³⁴,

his heart was turned,

as it is written 'And the heart of Pharaoh was turned, etc. and he pursued after the Children of Israel'³⁷,

Until "And G-d shook Egypt in the midst of the sea, etc., not one of them remained"³⁴ - "to subdue the sitra achra alone, to nullify and humble them"³³.

In a slightly different style: Pesach of our nation,

An open miracle above nature - emphasizes primarily the revelation from above,

"The King of kings, the Holy One, blessed be He, revealed Himself upon them and redeemed them"*³,

And consequently the opposing force was nullified

(Egypt)

.

And the innovation of Purim is,

Nam, clothed in nature - that the main emphasis is on the action in the lower realm and from the perspective of the lower realm,

therefore,

it is not sufficient to nullify the opposing force,

but it is necessary to transform it into good.

And correspondingly, there is also the distinction in the receiving of the Torah:

After Nam, Passover whose essence is revelation from above,

the receiving of the Torah was also from the aspect of revelation from above - that 'the Holy One, Blessed be He, held the mountain over them like a vat,'

"Mountain is an aspect of supernal love that is called mountain,

As a mikvah which is of the aspect of the word of G‑d —

an encompassing [light] that surrounds all worlds,

through which is awakened in them the love,

and since “this awakening in their hearts to receive the Torah.”

.

was not from their side with choice and desire which [came] from themselves alone,

but rather through the revelation from Above,

it is like “they received it under duress”;

But after the miracle of Purim, the fulfillment of the acceptance of the Torah was accomplished

("they fulfilled what they had already received")

"from love of the miracle that was done for them"

(in the days of Achashverosh)

- for just as the miracle that occurred for them was primarily from the lower realm

(a miracle clothed in nature)

,

so too the fulfillment of the acceptance of the Torah was accomplished "by themselves,

not by an arousal from above.

.

an arousal from below on their own accord.

.

with a perfect will""⁴.

And from the aspect of the greatness of the miracle of Purim, the greatness of the joy of Purim is increased

(even relative to the joy of Passover,

"Rishon LaRegalim"⁴¹ which are "appointed times for joy"⁴³)

- "A person is obligated to become intoxicated on Purim until he does not know"⁴³,

And so on

(and similar to this)

The virtue of the joy of the month of Adar

(also regarding the month of Nisan,

"Most of the month is in holiness."

.

similar to Yom Tov"⁴⁴ whose essence is joy)

- "When Adar begins, we increase in joy":

Miracle and joy

(Joy resulting from a miracle)

-They are related to each other,

Because,

A miracle is breaking the boundaries of nature,

And also the attribute of joy that breaks boundaries⁴³.

And the magnitude of the joy in a manner of breaking boundaries is proportional to the breaking of boundaries in the miracle⁴⁴.

Shabbos Parshas Tisah,

2nd of Adar

And regarding our matter:

Even though the general nature of miracles is in a manner of breaking the boundaries of nature,

Nevertheless,

The essence and perfection of the breaking of boundaries is in the miracle of Purim more than in the miracle of Pesach,

Because: the meaning of breaking boundaries is

(Not nullifying the boundary,

but)

that there is a boundary and nevertheless a breaching of the boundary occurs.

Therefore,

they are like Pesach,

being that he is a revelation above nature

(A revelation from above/ i.e., primarily nullification

(And not

(thus)

breach of)

the boundaries of nature: in contrast, they are of Purim,

for him to be also clothed in nature

(from the lower aspect / behold, all his matter is breaching the boundaries of nature,

that in the garments of nature

(lower)

itself becomes the breaching of the boundaries of nature - a miracle clothed in nature.

And in simple letters:

the redemption

(Nam)

of Pesach - being through nullification of the reality of Egypt,

"Not one remained among them",

behold,

when the opposing force is nullified, there is not so much novelty in the redemption; but the redemption

(Nam)

Purim - since even after the miracle, Achashverosh remained in all his power,

And even that 'we are still the servants of Achashverosh'

And despite this,

Not only was Haman's decree nullified,

but on the contrary,

"And it was turned about, that the Jews should rule over those who hated them"

"For Mordechai was great in the king's house, and his fame went out throughout all the provinces"

"deputy" to King Achashverosh"**,

That is,

that during the exile itself there is a situation and state of redemption -

the redemption is in a manner of breaking

(and not nullification)

the boundaries of exile.

And from this it is understood that the essence and completeness of the matter of joy in a manner of breaking boundaries is in the breaking of the boundary of joy itself

(as it is written⁵ "you have broken open a breach for yourself,"

"and you shall break forth" in "and you shall break forth"?)

It is related to the miracle of Purim.

(Which is in the manner of breaking boundaries/ and therefore,

Specifically, the joy of Purim is in a manner of complete breaking of boundaries - "until one does not know",

a joy that is above measure and limitation,

And similarly

(and similar to this)

In the joy of the month of Adar,

"the month that was transformed to them, etc."

From this we learn that 'the entire month is fit for the reading of the Megillah'⁵⁹ - 'When Adar enters, we increase in joy',

A true increase that is beyond measurement and limitation.

And nevertheless, Rashi also adds the miracle of Pesach

('We increase in joy',

'Days of miracles were for Israel,

Purim and Pesach')

- because,

the true perfection of joy

(as a result of the true perfection)

of them,

it is,

in connection of the two virtues of Purim and Pesach together:

the virtue of Pesach - that through it a higher level is revealed,

an open miracle beyond nature,

but on the other hand,

This is only from the aspect of the revelation from above,

and not from the aspect of the lower

(and on the contrary — that it nullifies the existence of the lower)

; and the advantage of Purim — that it is from the aspect of the lower,

a miracle clothed in nature,

but on the other hand,

this is also in the level of—

that in the service of “with all your might,”

since it is without limit,

,

very•

this is.

on the other hand,

,

very Shlef’

(see Torah Or, Miketz, to,

And in general / and consequently, this is in measurement and limitation regarding a higher level.

Sefer HaSichos - 5751

Tunah,

a miracle clothed in nature,

and not a revelation above nature."

And in simple style: in the miracle of Passover, the redemption from Egypt occurred,

but the redemption was through the nullification of the reality of Egypt,

And not in a manner that they were transformed to good.

But regarding their son Purim, the heart of Achashverosh was transformed to good,

But there was no redemption from the exile of Achashverosh,

,

I am a servant of Achashverosh, I am.

And the true perfection is in the connection of both levels together — a revelation of a most sublime level that is drawn down and penetrates and becomes also from the lower side.

And in simple style — redemption from the exile

(also from the exile in the time of Achashverosh/ but,

not through nullification of the opponent

(as in Passover/ but through transforming it into holiness

(as in Purim)

.

And it can be said,

that this matter is hinted at by Rashi in the continuation of the phrase "days of miracles."

.

Purim and Passover - connection of the two levels.

(Purim and Passover)

Also together,

As will be revealed in the future redemption that will be "as in the days of your exodus from the land of Egypt"

(Passover after Purim/ when there will be miracles of the most sublime level - "I will show him wonders,"

"Nifla-

"ot" also in the sense of the subdivisions of Yetziat Mitzrayim,

And together with this,

The redemption will not be through the nullification of Egypt

(as in the days of your exodus from the land of Egypt",

Passover before Purim/ rather through the transformation of Egypt into holiness,

as it is written: "For then I will turn to the peoples a pure language etc. to serve Him with one accord""*.

Based on this, one can also explain the relevance of the joy of the month of Adar

("When Adar enters, we increase in joy",

"Days of miracles were for Israel")

to the joy of all comprehension entirely - addition and increase in that same type of joy

("They increase in joy")

:

The joy of Purim and the month of Adar

("the month which was turned [from sorrow to joy]")

Because of the breach of the boundary of their son from the lower aspect

(the transformation of darkness into light,

that the heart of Achashverosh turned to good/ is also connected with the concept of "they fulfilled what they had already received,"

"the generation accepted it in the days of Achashverosh"

("out of love for the miracle that was done for them"/ with complete will

(as above, sec. 4)

- their essence is one - drawing down G‑dliness into the lower realm and from the side of the lower realm: regarding Israel - that they receive the Torah with choice and complete will

("they fulfilled what they had already received"/ and regarding the world - the transformation of darkness into light,

the transformation of the opposing into good

(that the heart of Achashverosh was transformed to good)

.

Shabbos Parshas Tetzaveh,

2 Adar

And since on Purim the perfection of the acceptance of the Torah was achieved

(with complete choice and will)

upon and throughout the entire year,

it is understood,

that also the joy of Purim

(and the month of Adar)

affects upon and every attainment entirely — that the totality of the service of fulfilling the Torah and mitzvos (חומ״צ) with joy should be primarily from the lower side,

That is,

Not in a manner where the main point is the revelation from above that nullifies the lower,

But in a manner that penetrates into the lower and becomes from the side of the lower — a breaching of the boundaries of the lower,

that is transformed into holiness.

And this concept is hinted at in Rashi's commentary: "When Adar enters, we increase in joy,

These were days of miracles for Israel: Purim and Passover' — that the joy of Purim

(and Adar)

is a result of the miracle from the lower side and the receiving of the Torah from the lower side,

extends and also operates in the joy that is in the general service of fulfilling the Torah and mitzvos as it is from the aspect of Pesach,

Yetzias Mitzrayim and

(its purpose in)

from the giving of the Torah,

since the "great declaration regarding the Torah" is nullified

(also retroactivelyX, and it is revealed that the receiving of the Torah is also from the aspect of the lower one,

with complete choice and desire.

And according to the above that the concept of "when Adar enters, we increase in joy"

"Days of miracles were for Israel",

is connected with

(the giving of the Torah

("from the love of the miracle that was done for them")

specifically from the lower aspect - one must also explain the connection and relevance to the weekly Torah portion,

the portion of Terumah:

The portion of Terumah is the portion after

(And continues to)

the Giving of the Torah - in the portion of Yisro,

and its extension in the portion of Mishpatim,

"Just as the first ones were at Sinai, so these were at Sinai"•,

up to the conclusion of the portion of Mishpatim and its seal "Ascend to Me to the mountain etc. and I will give you the tablets of stone and the Torah and the commandment etc."

And the addition and novelty in the portion of Terumah regarding the Giving of the Torah

(in the portions of Yisro and Mishpatim)

- that the concept of the Giving of the Torah is not only from the aspect of revelation

(giving)

above,

but also and primarily from the lower aspect,

as emphasized in the making of the Mishkan

(the content of Parshat Terumah)

.

And the explanation of this:

On the verse "And they shall take for Me a portion"

("And he took specifically,

and not 'and they gave')

- It is said in the Midrash: "There is a purchase that the one who sold it is sold with it,

The Holy One, blessed be He, said to Israel,

I sold you My Torah, as it were, I was sold with it

(as it were, it is written 'and they shall take Me')

.

.

I gave you the Torah,

From separating from it I cannot,

To tell you 'do not take it' I cannot,

But wherever you go,

Make one house for Me that I may dwell in it,

as it is said, 'And make for Me a Sanctuary.'

And later in the Midrash: 'Take for Me a portion,

Sefer HaSichos - H'Menashah

This is as it is written⁷: "Moses commanded us the Torah."

.

An inheritance,

Do not read 'inheritance' but rather 'betrothed,'

Just as a groom, as long as he has not married his betrothed, he goes to his father-in-law's house

(He comes to his father-in-law's house with a show of respect and with a gift and present; once he marries her, her father comes to her,

So before the Torah was given to Israel, Moses ascended to G‑d,

After the Torah was given, the Holy One, blessed be He, said to Moses: 'Make for Me a Sanctuary and I will dwell among them.'

"And the point of the matter" - of the making of the Mishkan

(Parshat Terumah)

The understanding of the Giving of the Torah is completed

(Yitro and Mishpatim)

In the drawing down of G-dliness below⁷⁴ also from the side and through the lower being,

For,

The Giving of the Torah is primarily the revelation from above,

"Upper beings descended to lower beings"⁷⁵

[And also the concept of "lower ones will ascend to the upper ones"⁷⁵ is in a manner that the lower one leaves its place and comes to the place of the upper one,

"to his father-in-law's house,"

that is,

that this is not his place]

,

And the main point of the indwelling of the Shechinah through the lower one and in the place of the lower one is through the making of the Mishkan - "And they shall make Me a sanctuary and I will dwell in their midst"

("Avi'ah ba atzlah"/ that through the service of the lower one, the lower one becomes a dwelling place and sanctuary for His (blessed) abode,

And until the highest level⁷⁴ - they-

The concealment and revelation of the Essence,

"a dwelling place for Him

(for His Essence and Being)

blessed be He, in the lower realms"⁷⁷.

And accordingly, the connection and relevance of Parshat Terumah to "When Adar enters"•⁷ is understood - because,

the innovation and addition of Parshat Terumah

(the making of the Mishkan)

over Parshiot Yitro and Mishpatim

(Giving of the Torah)

It is in the manner and example of the innovation and addition of Purim over the Giving of the Torah - drawing down G‑dliness below specifically from and through the lower one,

a dwelling for Him, blessed be He, in the lower realms⁷⁵; and from this aspect, there was added in it

.

.

The plam is the scale of a long wooden beam with straps hanging from its top

(called 'bezmin')

where they weigh the thing placed in it,

And the length and weight of the wood and its distance are what decide it\,

And he concludes

(in the note in Chutz A\"G)

,

And in the Zohar it is mentioned the matter of 'and he weighed with a scale' in V'... S'f Terumah\,

That one can say,

That in this is emphasized the connection and relevance to the service of,

Terumah* - the making of the Mishkan.

Shabbos Parshas Tazria-Metzora,

2 Adar

Joy in a manner of breaking boundaries

(as above, ibid.)

- as Moadim Zmanim L'Simcha: "On the day of the joy of his heart*•."

.

On the day the Mishkan was erected, which was a great joy for Israel, "that Hashem rests among them,"

In the manner and similar to the joy of Purim and the month of Adar,

"When Adar begins, joy increases."

In more detail - at the beginning of Parshas Terumah there are two matters:

"And they shall take for Me a portion" - as Chazal explain, this refers to Torah

(as above section 68/ and as hinted also in the word "Terumah",

Torah from; Torah that was given on day⁶⁸",

that is,

that also in the Torah,

the wisdom of the Holy One, blessed be He,

it is emphasized principally its relevance to below - that it was given to the people of the day,

due to its relevance to the limitations of the world.

And further and primarily - "And they shall take for Me a portion" literally,

as explained in the following verse: "And this is the portion that you shall take from them: gold, silver, and copper, etc.",

13

(15)

" Matters of this world

And the two matters in Parshat Terumah

(Torah 40,

and clarification of the world)

They correspond to the two matters in Purim" - "they upheld what they had already received",

Sefer HaSichos - 5751

Receiving the Torah with choice and complete will from the lower side

(Torah from I,

And they are that 'and it is reversed'

"the month which was reversed etc."

that the heart of Achashverosh was changed for good

(clarification of the world)

".

Bnei Yisrael are servants,

and it is written, 'Mine is the silver and Mine is the gold,'

Your life here that you said 'the money you gave to' etc.,

On that day, King Achashverosh gave to Queen Esther the house of Haman - in the manner that the nullification of the death decree was by means of that he advanced their shekels before his shekels.

(Megillah 13,

67* from Chavit HaShekel,

from,

the mentioned offerings also

(see Rashi at beginning of our parshah)

.

And the ultimate perfection of the general principle of the future Redemption is in the future Redemption:

Regarding Purim - which is about clarification and transformation of worldly matters as they are in the time of exile,

We are still servants of Achashverosh,

This will be done in ultimate perfection in 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,'

As hinted in the continuation of Purim and Pesach,

Days of miracles.

.

Purim and Pesach\"

(from the wording of sec. 6>;

And regarding Parshat Terumah - that it adds to the dwelling of the Shechinah in the Mishkan and Temple as it applies to every single Jew" in every place⁷* and at all times,

also outside the land and in exile during the time of exile

[starts and primarily from "house" holiness in his heart

S.P. Tamsa,

2 Adar

of a person""*,

as hinted in the precise wording "and I will dwell in their midst',

"It does not say 'within it', but rather 'within them',

in the manner of B'diya,

And from the heart of a person - to his private home,

that becomes a house of Torah, prayer, and gemilus chasadim,

And from his home - to his portion in the world,

And through this to the entire world, behold,

through "our deeds and our service throughout the time of the exile"•"⁷⁰ becomes the essence and perfection of the aspect of 'And they shall make Me a sanctuary and I will dwell in their midst' - in its literal sense,

in the Holy Temple

(that is called the Mishkan•*)

the third,

"Sanctuary³" my Lord, Your hands established?״*14,

And this matter is also hinted at in the continuation of the portions from Terumah until the end of the Book of Exodus

(on the order of the hint in the sequence of Purim and Passover/ in which is discussed at length and in detail regarding the command of making the Mishkan and its vessels and priestly garments - in the portions Terumah, Tetzaveh, and Tisa⁵"*,

And their actual making - in the portions Vayakhel, Pekudei,

which,

all these matters will return and be actualized literally and to the fullest perfection in the true and complete redemption through our righteous Mashiach - "a great assembly will return here"*"*

(Vayakhel)

,

in a manner that ״you will be gathered one by one

(Pekudei)

Bnei Yisrael״י"*,

that then all the matters in the Book of Korbanos will be fulfilled

(Vayikra)

in actuality - the offering of the sacrifices upon the altar in the Third Beis HaMikdash,

"And there we will make before You the sacrifices of our obligations, the regular [offerings] in their order and the additional [offerings] according to their law.

.

as Your will commands"""*.

,

deeds of righteous ones*,

and the explanation in this••,

that*by,

deeds of evildoers*

(,

our deeds and our service* of,

Your people restraining fugitives•)

Each and every Jew becomes a partner with the Holy One, blessed be He

(Not only in the act of Creation,

which were created with one hand,

but also)

in the making of the Sanctuary as if with two hands.

ספר השיחות - ה׳תנש״א

From the instructions from the above in regard to actual deed:

Standing on the holy Shabbos of Parshas Terumah,

when Adar enters,

one should add with greater strength and vigor regarding their common point — manifesting G-dliness below from the perspective of, and by the means of, the lower being,

as above.

And in particular: in the study of Torah

(Torah of 40)

-by increasing exertion in Torah,

including and especially in the study of the inner dimension of the Torah with understanding and comprehension in human intellect; in the mitzvah of charity

(simple Terumah)

which includes all mitzvos¹ - to increase giving to charity not only a tenth,

but also a fifth

(the optimal way to perform a mitzvah¹¹ / and even more than a fifth,

until “all that a man has he will give for his life”¹

("ransom for his soul"¹)

; and an addition in the general concept of making a Mishkan and Temple for G‑d - in his own heart,

in his private home

(in addition to public houses and institutions of Torah, prayer, and charity / in his part of the world,

and in the entire world,

including also the influence on the nations of the world in the commandments that the sons of Noah were commanded⁵,

as preparation for the fulfillment of the prophecy, "For then I will turn to the peoples etc. to serve Him with one accord."

And a special awakening in the matter that is timely - the Purim campaign - to begin and complete well in advance all the necessary preparations for the Purim campaign throughout the entire world,

"All⁴ the Jews who were in all the provinces of King Achashverosh

(of his end and beginning⁵)"

"the near and the far",

"from great to

small⁷",

"from youth to elder, children• and women."

" _ that not even one Jew should remain in a remote corner of the world who will not be included in the 'Purim Campaign'"

(including also in a manner of ongoing action throughout the entire year—through the completion of the work of fulfilling the Torah and mitzvot,

"They fulfilled what they had already received")

.

And all these matters - with joy and goodness of heart,

and "increase in joy",

and up to a manner of breach of boundary in the breach of boundary of simple joy,

as emphasized in the miracle of Purim

(as above, sec./ includes also that the service is in a manner of breaching the boundaries of nature,

above all measure and limitation.

And one should add,

that the breach of the boundary in the matter of miracles

(including and especially the miracle of Purim)

is with extra emphasis in this year - may it be a year of "I will show him wonders",

and especially after more than three have already passed

(days,

weeks¹ " months " from the beginning of the year,

"Three times constitutes a chazakah,"

And they see tangibly

("I will show him")

various matters of "wonders"⁵ - surely all

Shabbos Parshas Tetzaveh,

2 Adar

the matters of the service of the 613 commandments,

and especially the matters related to the miracle of Purim,

must be in the manner of "miracle",

From the expression of 'elevation'*,

And up to 'wonders' which are above 'miracles',

"as they are upon the mountains"⁵,

Gently — breaking all measures and limitations.

And may it be His will that through speech and awakening of accepting good resolutions to increase in the aforementioned matters in a manner of miracles,

they receive immediately the reward,

in the measure of the Holy One, blessed be He,

Measure for measure, and so on accordingly,

"from His full, open, holy hand

(overflowing"■)

and the spacious""■ - which adds even more in the "miracles" of these days,

"days of miracles.

.

"to Israel":

first and foremost - that even in the last moments of exile, the Holy One, blessed be He, nullifies all the undesirable matters of Haman and his sons and his sons' sons,

- And it is obvious that there is no place for fear, as,

since 'the Guardian of Israel neither slumbers nor sleeps',"■,

And it is told in the Midrashei — regarding the days before Purim, the children said to Mordechai the verses they learned in school: 'Do not be afraid of sudden terror, etc.'"■"

"Take counsel and it will be foiled

Imminent preparation for the fulfillment of the destiny.

"For then I will turn to the peoples etc. to serve Him with one accord,"

,

"and the kingdom will be the Lord's,"

.

On that day the Lord will be one and His name one".

ger""■,

"Until old age I am He, ger""■,

And when Mordechai heard this, he laughed and was very happy, for great comfort"-

And on the contrary - "And it was turned around, that the Jews should rule over their enemies",

,

And many of the people of the land became Jews, for the fear of the Jews fell upon them"⁵⁵■,

And furthermore, and this is the main point - immediately and instantly,

"When Adar enters,"

so many days before the redemption of Purim,

the true and complete redemption comes through our righteous Mashiach,

"As in the days of your exodus from the land of Egypt,"

And in the language of our Sages - "from redemption to redemption,"

"Purim to Pesach,"

And in this itself - the redemption of Pesach

("As in the days of your exodus from the land of Egypt, I will show wonders")

Before the redemption of Purim,

And then the redemption of Purim will also be in the ultimate perfection

("Days of miracles.

.

Purim and Passover")

-that in exchange for the status and situation of "I am still a servant of Achashverosh,"

behold, Achashverosh

(the ruler in the dome)

Himself helps Bnei Yisrael to leave the exile,

"And all the princes of the provinces, etc., and those who do the work of the king lift up the Jews"⁵⁷■,

And until "And they shall bring all your brethren from all the nations as an offering to the Lord on horses and in chariots and in litters on My holy mountain Jerusalem, etc., the House of the Lord"•⁵■ - to our holy land,

to Jerusalem, the holy city,

to the holy mountain,

to the Third Holy Temple,

and until the Holy of Holies*"

Sefer HaSichos - 5751