English translation — משיחות ש״פ תשא, ט״ז אדר ה׳תנש״א

In the portion of Tisa - there is a puzzling matter requiring explanation:

Most of the portion

(from the second verse of the second section,

"And the people saw that Moses delayed etc."¹,

and until the end of the portion deals with matters related to the sin of the Golden Calf: the sin itself,

the result of the breaking of the tablets,

Moses's prayer to atone for the sin

(including also the Thirteen Attributes of Mercy,

"Order of Supplication for Mercy"/ until the giving of the second Tablets⁵

(after the Holy One, blessed be He, was reconciled to Israel with joy and a whole heart"*)

.

And this matter is also alluded to at the beginning of the portion - "And they shall give, each man a ransom for his soul, etc., this they shall give, everyone who passes through the count, half a shekel, etc., to atone for your souls"⁵,

as explained in the Midrashim of our Sages, of blessed memory,* that the giving of the half-shekel came to atone

(also and primarily)

for the sin of the golden calf.

And we need to understand the connection of this matter to Parshat Tisa:

And it is emphasized even more in the explanation and interpretation of "Tisa" that follows in the verse,

"Tisa et rosh

And from this we understand the greatness of the level of "Tisa" — the elevation and exaltation in the most sublime degree of "head of Bnei Yisrael,"

"Tisa" that is in "Tisa."

And nevertheless, specifically in "Parshat Tisa,"

when one is at the most sublime level,

the elevation and exaltation in "head of Bnei Yisrael" — it speaks about the sin of the Golden Calf,

That then Bnei Yisrael were in the greatest state and condition of descent, from which there is no lower,

the root of all sins•¹,

and to the general concept

Sefer HaSichos - 5751

the destruction and exile",

the absolute opposite of "raise the head"?!

At first glance,

One must explain the connection and relevance of the sin of the Golden Calf to "Tisa" — that the advantage of "Tisa",

the elevation and exaltation to the most sublime level,

is also achieved in a time and state of the greatest descent

(the sin of the Golden Calf)

.

Moreover: based on the known principle that a descent is for the purpose of an ascent

(to a level higher than before the descent)

- then specifically through the preceding of the greatest descent of the sin of the Golden Calf, the greatest ascent of "Tisa" is achieved.

And the explanation of this - simply - that specifically after the sin of the Golden Calf, the superiority of Baalei Teshuvah over complete Tzaddikim was added among Bnei Yisrael,

as Chazal said: 'In the place where Baalei Teshuvah stand, complete Tzaddikim do not stand,'

to the extent that 'they cannot stand in it.'

And this principle is also emphasized in the superiority of the Second Tablets over the First Tablets - that because of this, it was said to Moshe Rabbeinu, 'Yasher Koach' for breaking the Tablets,

as the interpretation of the Sages on the verse 'asher shibarta' (which you broke),

'Yasher koach that you broke' - because the First Tablets belong to the level of Tzaddikim,

and the Second Tablets belong to the level of Baalei Teshuvah,

that in them there was an addition in the Torah

! 1> Because if not for this, the entrance to the land of Tuv would be immediately in a manner of revealed redemption,

As in note 8.

in a manner of "double to wisdom,"

as in the work of repentance,

But,

This explanation is not sufficient,

Because:

Additionally, this very matter that the ascent

("Tisa")

comes through the preceding descent

(the sin of the Golden Calf)

requires explanation and elucidation in human intellect - however,

since according to the simple meaning of the verses "When you take a census of the children of Israel" is the cause and reason for the subsequent matter

(according to Rashi's simple explanation of the verse: "When you wish to calculate their number..."

.

"they shall give each one half a shekel..." / it is not reasonable to explain

(in the inner dimension of the matters)

that "when you raise up the heads of the children of Israel" is a cause and result of the continuation of the matter afterward,

that through the prior descent of the sin of the golden calf

(in the continuation of the verses)

there came about the ascent of "raise up the heads of the children of Israel"

(at the beginning of the matter)

.

And further:

According to the explanation that "When you take a census of the children of Israel" is connected with the superiority of the second Tablets that were made after

(the breaking of the first Tablets because of)

the sin of the Golden Calf

(the superiority of penitents over completely righteous individuals)

- it is not understood why in this portion the verse emphasizes

(and so on)

the superiority of the first Tablets,

Behold, at the beginning of the matter: 'And He gave to Moses when He finished speaking with him on Mount Sinai the two tablets of the testimony, tablets of stone, written with the finger of God' / 'When He finished'

(literally, and)

also from the language of completion,

and also

(according to the interpretation of our Sages of blessed memory)

"When He finished' it is written,

that the Torah was given to him

Shabbos Parshas Tisa,

16 Adar

As a gift, like a bride to the groom²²,

And they are in the continuation of the matter

(in the descent of Moses from the mountain with the tablets)

,

And the tablets were the work of God, and the writing was the writing of God, engraved on the tablets²,

And they

(and certainly)

At the conclusion of the matter

(Regarding the second tablets)

,

Carve for yourself two tablets of stone like the first ones, etc."*²,

With the 'kaf' of comparison only,

Because their level is not comparable to the level of the,

first ones"²⁴ that were,

the work of God",

But not so the second tablets, which are the work of Moshe's hands,

,

carve for yourself.

And from the fact that the verse emphasizes in this portion the superiority of the first tablets,

it implies,

that the superiority of,

“When you take a census of the children of Israel” is

(also primarily regarding the level of Bnei Yisrael before the sin of the Golden Calf and the breaking of the tablets

(The virtue of the righteous)

²⁴,

And not only that, but even the continuation regarding the sin of the Golden Calf is in the Parsha,

Take a census of the children of Israel",

since the intention

(in the inner aspect of matters)

it is for the matter of the Calf as it is in its root in the Torah,

a high level in holiness

(And through this is also effected the nullification and breaking of the sin of the Golden Calf in its simple sense,

even to the extent that,

intentional sins become for them like merits"²⁷,

And it will be understood from the preface of the precision in the language of the verse,

"When you take a census of the children of Israel" - that this is not

(only)

the elevation and exaltation to a level that is above the head

(intellect)

,

but rather an elevation and exaltation in the level of the,

head" - regarding the negation of the concept of idolatry,

about which it is discussed in the continuation of the parshah:

The elevation and exaltation to a level above the head - it is a matter of faith,

which,

is above intellect and knowledge",

Therefore,

,

Even the lightest of the light and the sinners of Israel sacrifice their lives for the sanctity of G‑d.

.

not to deny the one G‑d.

.

without any knowledge or contemplation.

.

without any reason, claim, or response at all.

.

Above intellect and comprehensible reason and confusion".

And the elevation and exaltation in the level of the,

head"

(,

You shall lift up the head")

- it is the ascent of the intellect.

(,

head)

to a lofty level in the physical intellect

(as follows/ that through this the negation of idolatry is made

(not only from the aspect of faith that is above intellect,

but also)

from the aspect of the physical intellect itself.

And the advantage that,

Lift up the head"

(the lifting of the head)

Regarding the elevation that is above the head - that the negation of idolatry is not only through ascending to a level above comprehension and perception

(the connection of the soul with the Holy One, blessed be He, which is above intellect/ that there is no place for idolatry,

without any reason, argument, or response at all",

but also at the level of intellect where there is place for,

reason, argument, and response",

is negated the ultimate essence of idolatry,

Through this, the unity of HaKadosh Baruch Hu is emphasized.

(the negation of idol worship)

Even in a low level where there is room for the concept of idol worship.

And one may add,

that this matter

(the negation of idol worship even in a level where there is room for idol worship)

Sefer HaSichos - 5751

Most emphasized in the haftorah,

which is the conclusion and seal of the parshah:

"Then Elijah approached all the people and said, 'How long will you waver between two opinions? If the L-rd is G-d, follow Him; and if Baal, follow him.' But the people answered him not a word."

(for they did not know how to discern)

²,

"And Elijah said to the people, 'I alone remain a prophet of the L-rd; but the prophets of Baal are four hundred and fifty men. Let them give us two bulls... and the G-d who answers by fire, He is G-d.'"*³,

And after the prophets of Baal did what

they did, "but there was no voice, nor any answerer"³³,

And it was at the time of the offering of the [evening] sacrifice, that Elijah the prophet approached and said: 'Hashem, G‑d of Avraham, Yitzchak, and Israel, today it will be known that You are G‑d in Israel.'

.

Answer me, Hashem, answer me, and let this people know that You, Hashem, are G‑d.

.

And the fire of Hashem fell and consumed the burnt offering.

.

And all the people saw, and they fell on their faces, and they said: 'Hashem, He is G‑d! Hashem, He is G‑d!'³³.

That is: In the Haftorah, the story is told about a very lowly state and situation regarding the giving of a place to idolatry—that 'the prophet of Hashem' was Elijah alone,

And the prophets of Baal, four hundred and fifty men",

And the Children of Israel were in a situation and state that they did not know to distinguish whether Hashem is God or Baal.

And in this state, the nullification and negation of idol worship was — not through an ascent to a level above intellect

(revelation of the power of the mem-nun of the essence of the soul)

,

but in a manner

that is understood even in the intellect — \"know that You are God in Israel.

.

And this people shall know that You are the Lord God.

And to point out a wonder in the story of the haftarah - that even in the lowest state where "I alone am left a prophet of the Lord, and the prophets of Baal are four hundred and fifty men,"

"You, the many"³,

Eliyahu led all four hundred and fifty prophets of Baal

(and all bnei Yisrael)

,

that according to his command they gathered

(all of Yisrael and)

All the prophets of Baal to Mount Carmel³⁵,

and it is he who determined and instructed the prophets of Baal what to do,

"And Elijah said to the prophets of Baal, 'Choose for yourselves the one bull and do it first.

.

And call on the name of your god, but do not put fire'"*³,

And they did as he said,

"And they took the bull that he gave them, and they prepared it, and they called on the name of Baal, etc."*³

[Even though, being the majority, they could have refused him,

to arrange the order of things in a different manner,

or to find a pretext to reject his proposal to prove to all the people who is God]

- in which the nullification and negation of idol worship is even more emphasized, even when it is in its full strength.

And so that the negation of the matter of idol worship will be

(not only through the service of teshuvah and the revelation of the Thirteen Attributes of Mercy that stem from the essence of the soul,

above the head,

but also and primarily)

From the aspect of the head

(In the level where there is room for argument and response)

- there needs to be the raising of the head,

"Lift up the head",

Where "head" refers

(Simply)

to study

Parshas Tisa,

Shabbat Zachor Adar

the Torah,

And "Tisa et rosh" indicates a lofty level in Torah study.

And as an introduction:

We find that Jeroboam son of Nebat,

who added to the calf that Israel made in the wilderness and set up two calves⁷? He was great in Torah - according to the exposition of our Sages³ on the verse*³,

"And Jeroboam went out of Jerusalem, and the prophet Ahijah the Shilonite found him on the way; and he had clad himself with a new garment; and they two were alone in the field,"

"like a new garment,"

The new Shlomo has no flaw whatsoever; even the Torah of Yeravam had no flaw whatsoever.

Alternatively, a new Shlomo who innovated things that no ear has ever heard.

.

And both of them alone in the field.

.

For all Torah scholars are before them like grass of the field,

And some say that all the reasons of the Torah are revealed to them like a field.

And the two extremes

(The making of the calf,

and the virtue of Torah study)

are emphasized further in the continuation of the Gemara's words•♦ that Yeravam “was different.”

.

In Toras Kohanim, one hundred and three

(faces)

” - that “one hundred and three” is the gematria of “calf”¹♦.

And the explanation for this:

Since the Gemara testifies that "the Torah of Yeravam had no flaw in it,"

It is understood and simple that the study of Toras Kohanim for the holiday of Panim in gematria "egel" is a lofty level of study

And through this, also the nullification and negation of the sin of the calf -

(not only from the level above the head,

"without any reason, claim, or response at all,"

but also)

from the level of the head

(when there is room for reason, claim, and response)

⁵♦,

to be in a position and state of elevation

("You shall lift up the head"/ that Torah study♦♦ in understanding and comprehension

(head)

it is in a lofty level from which the matter of idol worship is nullified and negated.

Sefer HaSichos - 5751

A kind of example of nullification and negation of idol worship through a lofty level in Torah study:

Many books were composed by idolaters about its worship,

what is the essence of its worship and what are its practices and statutes,

The Holy One, blessed be He, commanded us not to read those books at all, and not to contemplate it or any of its matters.

.

As it is said⁷* 'Do not turn to the idols,'

And regarding this matter it is said•* 'And lest you inquire about their gods, saying, "How do they worship?"'

That you should not ask about the manner of its worship, what it is, even though you do not worship it,

Because this matter causes one to turn after them and to do as they do.

as it is said•* I will also do so, Hashem*.

But the court - “need.”

.

To know the ways of worship, that we do not stone an idolater until they know that this is his way of worship"•⁵.

And the matter in this - since that ״court" is on a lofty level in Torah study,

"Lift up the head",

therefore, through them the nullification of idol worship is done,

also through this that they read in the books that deal with the ways of idol worship

(ש״צריכים.

.

לידע דרכי העבודות")

כדי שיוכלו לבער מן העולם את העובדי ע״ז.

ויתירה מזה - כפי שמצינו ביתרו ש״הי׳ מכיר בכל ע״ז שבעולם,

שלא הניח ע״ז שלא עבדה",

ולכן הי׳ יכול לומר "עתה ידעתי כי גדול ה׳ מכל האלהינו"⁵,

ועי״ז פעל

(Not only the nullification of idolatry,

but also)

that 'the Holy One, blessed be He, arose in His honor, upper and lower, and afterward gave the Torah in its completeness'⁵⁵,

And to Yitro - for increase and addition in the Torah⁵⁵,

"Take a

census",

as alluded to in his name,

"Yitro*⁵,

See that there is one more portion in the Torah⁵⁵.

Based on this, we can explain the connection of the Sin of the Calf to Parshat Ki Tisa:

The placement of the Sin of the Calf in the Torah•⁵ in Parshat Ki Tisa,

following the phrase "When you take the heads of the children of Israel" - comes to hint and teach about a lofty and elevated level in learning Torah

("Take the head")

which relates to the root of "calf" in holiness,

103 faces of the Torah.

And through this there is also the nullification and negation of idolatry - even from the aspect of the level of the head

(reason/ when there is giving room for argument and response,

As above.

And in more detail:

The nullification and negation of idolatry is - primarily and essentially - in a manner that from the outset [one] did not have any relation to the matter of idolatry⁵⁷

(including not to a level that has room for the matter of idolatry/ like the state and condition of the first tablets

(before the sin)

.

And additionally,

Even when, for whatever reason, they come to the matter of idolatry - the reality of idolatry is completely nullified

("And he burned it in fire and ground it until it was fine etc."•⁵/ And more than that, through the descent of the sin of idolatry, a greater ascent is achieved

Shabbos Parshas Tisa,

16 Adar

- the elevation of the service of repentance,

until the completeness of repentance in a manner that 'intentional sins become for him as merits',

and even merits.

But,

After the sin, it is impossible to begin nullifying idolatry from the level of the head

(Where there is place for argument and response,

Since one has already stumbled, etc. Rather, first there must be nullification of idolatry from the level that gives no place to idolatry — the essence of the soul above intellect.

(Above the head, which is the matter of the Thirteen Attributes of Mercy that are above the Torah,

And moreover, through them the deficiency in fulfilling the Torah is completed,

which are revealed through teshuvah,

And afterward, there can and must also be the matter of "Raise the head of"

that the arousal of the essence of the soul, which is above intellect, will be drawn and penetrate also into the revealed powers,

then the negation of idolatry will be

(not only from the level that is above the head,

but)

also from the level of the head⁶.

And therefore it is stated in the commandment regarding the second tablets: “<b>Carve for yourself two stone tablets like the first</b>” — for even though the innovation of the second tablets is in the service of repentance from the aspect of the essence of the soul that is above the head,

they must also have the primary aspect of the [first] tablets

(“like the first”)

-The completeness of Torah

(In the aspect of engraving in Torah/ "Lift the head"

(And that their place in Torah is in the portion of "Tisa

Lift the head"**/ whereby there are both advantages together.

And one may add,

that this concept is hinted also from the introduction to the story of the Golden Calf b)

the first tablets - "And He gave to Moses etc. two tablets of the testimony etc.",

"Luchot

(missing)

It is written that both were equal":

"It is known that the two tablets are divided

(also)

into positive commandments and negative commandments: In one tablet - the first five utterances whose essence and foundation are positive commandments,

Anochi, Shabbat,

Honoring father and mother,

And on the second tablets—the second five utterances, all of which are negative commandments.

And based on this, it can be said that the explanation that "both are equal" is also in the manner of what is written: "One thing G‑d spoke, two I heard."

that the 'two',

positive and negative commandments,

'I am' and 'you shall not have,'

Remember

(positive commandment)

and Observe

([Negative commandments] were said 'in one utterance' / because their matter and content are one,

for,

also, negative commandments whose fulfillment is through refraining from action

(negation)

are a positive matter

("mitzvah" from the word tzavta [togetherness/connection]

(and connection / through which the connection of man and the world is made

Sefer HaSichos - 5751

with Hashem)

like through a positive commandment,

Not only that, but there is also the fulfillment of a negative commandment

(not only through the absence of action,

but also)

in a manner of positive action

(like the fulfillment of a positive commandment in the manner of 'arise and do')

-through the study of Torah in the details of negative commandments and their laws,

"To engrave

(the matter of the Torah)

.

.

both are equal\"*⁶.

And one could say,

That the essence and completeness of studying the matters of negative commandments in the Torah is as they are in their source in holiness,

And for example: the study of "You shall not have other gods before Me\"

Denial of idolatry

(Sin of the Golden Calf / connected and related to the study of K<em>G</em>

(numerical value of calf)

Interior aspect of the laws of the priests

(as above 46/ and similarly regarding all other negative commandments included in "You shall not have⁶.

And from the aspect of negative commandments

(whose source is "You shall not have"

as they are in the Torah,

Even the negation of all undesirable matters is accomplished

(the root of which is the sin of the Golden Calf)

"⁷.

And on the contrary: the negation of undesirable matters through the negative commandments of the Torah indicates the revelation of a loftier light in "Torah Ohr"¹,

"Tisa es Rosh"

(As is known, the root of the negative commandments is higher than that of the positive commandments/ for due to the intensity and superiority of the light, it shines in every place,

Even in a place where there is possibility for undesirable matters,

And thereby their negation is accomplished.

And this matter is emphasized by the fact that

(also the positive aspect of)

negative commandments are in the left line⁷²

Shas Tisa,

67 Adar

(left column)

and the gevurah

(unlike positive commandments that are in the right line and the chesed)

- indicates that their root is in holy gevurot that are above chassadim,

in a manner of reinforcement of the chassadim,

the intensity of the light and revelation

(therefore it has the power to illuminate even in a place of darkness,

nullifying and negating undesirable matters)

".

And based on this, one can explain the reason

(in the inner dimension of the matters")

Rashi explains,

For it is written that both were equal" in Parshas Tisa,

When the verse mentions regarding the First Tablets as an introduction to

(the incident of the Calf that led to the breaking of the Tablets and)

the Second Tablets,

And before this in the end of Parshas Mishpatim,

the main place of the narrative of what happened with the First Tablets,

as it is said",

Ascend to Me to the mountain, etc.

That from the perspective of their source, the letters pertain to a more elevated level, b,

Torah Or*••.

“And I will give you the tablets of stone, etc.”*⁴⁰ - for,

In addition to the fact that the main emphasis

(and the revelation)

of the negation of idolatry

("You shall not have for yourself" etc.)

Also from the aspect of intellect, it is in the portion,

"Take the head",

It can be said,

that—,

"both are equal" is also hinted at in the two types of Tablets,

the First Tablets and the Second Tablets⁴¹,

that even though the Second Tablets are different from the First Tablets in that they relate to the service of repentance

(revelation of the essence of the soul that is higher than intellect/ etc.),

equal to the first Tablets

(

Carve for yourself two tablets of stone like the first ones"

In terms of their main essence - the perfection of the Torah,

,

Lift the head"",

Through which there are the two advantages together.

And we must add and explain the lesson and instruction in divine service:

,

Avodah Zarah

(the sin of the Golden Calf)

- in addition to it being the root of all sins

(as above, se'if 1)

it relates to every person,

,

There is no righteous person on earth who does good and does not sin"

(At any rate,

"Sin" from the term "deficiency")

- can also be

Sefer HaSichos - 5751

in detail⁴²"

as is evident from the words of the Gemara² "He thought it was actual idol worship,

but it was not,

But this is an alien service to Him"

("He is important, and the work is despicable and repulsive, but there is no prohibition"³")

,

And its parallel in the service of G‑d — that his involvement in the service of G‑d is in a manner that the Torah of truth testifies that it is "service" appropriate for its own sake,

but it is "alien to him",

because,

according to the measure of his level and importance

("he is important")

He was required to occupy himself with lofty matters in an arranged,

To such an extent,

that the matters he occupies himself with are considered by him as a foreign thing,

"foreign to him"

("despised and ugly work")

".

And further, and this is also essential: from 'work'

(the service of G‑d,

אלא)

that it is possible for him to draw down - to those who are on a level below him - matters that are lower than this⁷,

from the light to the severe,

until the state and condition of "heavy with sin",

and after many descents downward, downward until "the worshippers" in the land of Assyria and "the outcasts" in the land

of Egypt",

they can come to a state and condition of actual idolatry,

G-d forbid.

And therefore: in addition to the fact that each one

(and beginning with those who are in an elevated standing and state in the service of G-d)

must be most careful that his service be "as is fitting for him to do"⁴⁶,

that he not come to a standing and state of "service that is foreign to him",

and consequently,

there will be no room for the descent of matters that are beneath this, etc.,

behold,

even if he comes to a standing and state of "service that is foreign to him",

Must act to rectify the matter,

both regarding oneself,

and regarding others,

including the "lost" and the "outcasts".

And the rectification is - through the service of "Lift up the head":

Regarding oneself - that one elevates to a higher level in Torah study,

and especially in the inner dimensions of Torah.

And likewise regarding others - that even if one has not yet studied Torah,

The action of spreading the Torah can and must be done in a manner that one begins to learn with him

(also)

exalted matters in the Torah

("Take a census")

,

and particularly the inner dimensions of the Torah,

and in a manner of understanding and comprehension

("head")

Specifically through the teachings of Chassidus,

As mentioned,

that through this there will be the nullification of the humility of that

(not only from the aspect of the essence of the soul,

the point of Judaism,

but rather)

also from the aspect of the level of the head.

The evil is lost and the spark of G-dliness in his soul is sunk, and from it the shells and the Sitra Achara suckle.

.

And the outcasts in the land of Egypt,

i.e., Mitzrayim (Egypt) means strait/constriction,

Because of the siege and distress, they have no heart to know of G-d

(Likkutei Torah, Discourses of Rosh Hashanah, siman

.

Shabbos Parshas Tisa,

16 Adar

And another fundamental lesson and instruction in this matter that we learn from the weekly Torah portion:

Even in the situation and state of the greatest descent, the sin of the Golden Calf

(before the service of repentance and the revelation of the Thirteen Attributes of Mercy")

- Moshe Rabbeinu exerted himself and did everything that depended on him,

to the point that he gave up his very existence"

(as he said, "And if not, please blot me out..."⁴*)

,

and succeeded

to effect forgiveness and pardon,

(also)

thereby taught advocacy for the Children of Israel.

And likewise, the great ones of Israel in all generations endeavored to plead merit for the Children of Israel,

such as the holy Rabbi Levi Yitzchak of Berditchev,

famous throughout the Diaspora of Israel

(And in all the worlds)

With the title "Ohev Yisrael" and "Meilitz Yosher",

Because of the greatness of his work in Ahavas Yisrael and pleading merit for Bnei Yisrael⁴*.

And one could say,

that the "pleading merit" accomplishes its effect

(not only Above,

to nullify accusations and the like,

but also)

Also regarding those about whom it is said the study of merit - that the 'merit' will come and be revealed

And from this, each and every Jew in later generations until our generation can and must learn - that even before

(and certainly together with)

the action of returning the 'lost' and 'dispersed',

one must look at them with a good eye and judge them favorably"*■

(starting from the study of merit that the reason for their being 'lost' and 'dispersed' is not their fault,

as they are captives among gentiles, and moreover, the study of merit itself brings about that they become "like a mitzvah"■ that is requested

(and found)

As it is written, "I have strayed like a lost sheep"⁴■,

that they return to their place

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(their status and condition)

the true [state] in the manner of "raise the head" - "and bow down to Hashem on the holy mountain in Jerusalem"**,

on the verse '< yirah' and on the verse 'shalom'*"*,

the completeness of yirah"¹.

*

And we should add and connect the above-mentioned with the time when we read Parshat Tissa — in proximity to the days of Purim¹,

and particularly in the determination of this year,

that Purim falls on the fifth day (Thursday),

"before Shabbat"*⁵²,

and Shushan Purim falls on the sixth day (Friday),

literally the eve of Shabbat,

from which we immediately enter into this holy Shabbat⁵³

[Three consecutive days of joy: the days of Purim

(the 14th and 15th of Adar)

which are "days⁵⁴ of feasting and joy"²,

and the day of praise

(the 16th

But Israel, from their own perspective, are above the signs

(they do not need their signs at all, for the imprint of the eye and recognition of the face are superior to signs,

and regarding Israel it is said, "All who see them will recognize them, for they are the seed blessed by G-d."

And adds,

,

As this is explained at length in Midrash Rabbah Ki Tisa, section 46 — regarding the acquisition of Moshe's merit in the sin of the calf,

Kiy"sh.

Adar⁵⁶)

,

"And on the day*⁵⁷ of your joy, these are the Shabbats" — "^ that in such a fixed time the connection of Purim to Parshat Ki Tisa is further emphasized:

One of the main elements of Purim is the self-sacrifice for the sanctification of G-d's name — "And Mordechai would not bow down nor prostrate himself"*⁵⁸,

"For they had told him of the people of Mordechai"⁷

who are called throughout the Megillah by the name "Jews",

"Whoever denies idolatry is called a Jew"•

"Who gave themselves over to death the entire year and no alien thought arose in them, G-d forbid"* — from the aspect of the essence of the soul that is above intellect,

"Until one does not know""².

And together with this,

on Purim is also emphasized the connection and activity regarding the revealed powers,

starting with understanding and comprehension in intellect through the study of Torah,

as the Sages expounded¹ "for the Jews there was light,

this is Torah",

and even to the matter of "to intoxicate with wine"²² of the Torah"⁶³,

the study of the secrets of the Torah,

and the 15th of Adar is Purim for inhabitants of walled cities

(which were surrounded by a wall from the days of Yehoshua bin Nun/ behold,

,

the 14th and 15th days are forbidden for eulogy and fasting for every person in every place,

Among the residents of large cities, who only eat on the fifteenth,

Among the residents of villages, who only eat on the fourteenth"

(Tur Shulchan Aruch Orach Chaim Section 436 Paragraph 3)

.

Shabbos Parashas Tisa,

16 Adar

"Wine enters, secret emerges"¹,

The study of the inner dimension of the Torah, which is elucidated in a manner of understanding and comprehension in Chassidus"*,

That then the negation of idol worship is made

(Not only from the aspect of the essence of the soul that is above intellect,

but also)

also from the aspect of understanding and comprehension in the inner dimension of the Torah

("Know the God of your father"*^ and thereby there are two virtues together⁷**.

And based on what was explained above, that the reason that the incident of the golden calf and the second tablets are fixed in Parshat Tisa,

is,

in order to emphasize that the self-sacrifice and negation of the idol worship of the sin of the golden calf is not only from the aspect of the essence of the soul that is above the intellect

(The service of repentance and the revelation of the Thirteen Attributes of Mercy in the second Tablets)

,

but also from the aspect of the head,

"Lift up the head",

that through this there are the two virtues together - the connection of Parshat Tisa to Purim is understood."*,

because

that also in Purim there are the two virtues together,

"until one does not know",

And "when wine enters, a secret comes out".

Emphasized, the Giving of the Torah of the First Tablets,

They are very much the entirety of the matter of the Shekhinah -,

As it is written, on Shabbat the Torah was given to Israel*

(Shabbat 86,

b/ and also emphasized in the talk of Shabbat

(.

And on your joyous days, these Shabbatot •/ that the essence and completeness of joy,

In a manner of noise etc.,

Was in the first tablets,

Unlike the second tablets, which were given in secret

(Tanhuma on our parshah, 30.

And more/ and they are very the weekly portion -,

You shall lift the head*,

very the,

specifically head*

(Not only SSN above the head)

; and on Shabbos Parshas Tisa following Purim, the continuation and connection of both together is emphasized.

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And furthermore, and this is the main point — that through the addition in the study of the inner dimension of the Torah,

the teachings of Chassidus,

in a manner of “Lift up the head,”

we hasten and expedite and bring immediately the true and complete redemption through our righteous Moshiach,

who “has come to bring the righteous back in repentance.”

The connection of the two levels of tzaddikim and baalei-teshuvah,

the first tablets

(in their completeness,

as before the shattering)

and the latter tablets together,

and then will be the essence and completeness of the humility of the lifting of the head in Torah—the reasons of Torah that will be revealed in the Torah of Moshiach."

And up to the level of “A new Torah from Me”

(literally)

You shall go out"²".

*

Here is the place to also raise the matter of that which the time caused - adjacent to the days of Purim, from which we proceed:

“The early Sages instituted.

.

that the preachers begin to expound in public the laws of the holiday thirty days before the holiday”,

that is, from Purim onward they will expound the laws of Passover.”

.

Every wise person would review the laws of the festival with his students thirty days before it, so that they would be well-versed in its laws and know the action that they should perform.

.

And in these generations, when the wise person does not review the laws with his students

(since everything is written in a book)

it is a commandment for every individual to study the laws of the festival before the festival until he is well-versed in them and knows the action that he should perform."

And furthermore, and this is also fundamental:

"It is a widespread custom in all Israel that each and every community imposes a tax on its residents for the purpose of wheat for Passover, to buy and distribute it to the poor of their city"*",

Asher,

also in this matter, one must begin thirty days before the holiday

(from Purim and onward)

,

to endeavor well in advance to give to those in need all the needs of the holiday

(food and clothing)

in an expansive manner,

"Derech Cheirus"⁷".

"And we only encourage those who are already encouraged" — in addition to which surely they have already begun dealing with this on Purim and are already dealing with it for three days

(Also on Shabbat,

"We attend to communal needs on Shabbat"* — they should add to this with greater strength and vigor,

and so on and so forth,

both the organizations and public institutions,

and each and every individual of the Jewish people,

in all their dwelling places.

And may it be His will, and this is the main point - "Great is charity that brings the redemption near"*\,

And in the language of the verse at the beginning of our portion: "When you take a census of the children of Israel, etc., this they shall give, etc., a half

when they prostrate themselves to the L-rd on the holy mount in Jerusalem"

(as above, section 11)

.

Shas Tisa,

16 Adar

the shekel, etc.",

As it is stated in the Gemara: *"Moses said before the Holy One, blessed be He,

Master of the Universe,

With what shall the pride of Israel be exalted,

He said to him: 'By Ki Tisa",

,

"If you have come to lift their head with elevation, take from them a ransom for charity.",

That is,

that through the giving of charity the exaltation of the pride of Israel is accomplished in its fullness, in the true and complete redemption.

And simply - their content* and immediately,

On the holy Shabbos of parshas #Tisa ("Lift the heads of the children of Israel")

("Raise the horn of Israel")

of the year "Arago nefal- os""',

during the Mincha prayer,

that Eliyahu was only answered during the Mincha prayer,

as it is said

(in the haftorah of our parshah)

And it came to pass at the time of the evening offering, etc."⁵"

He lifts and exalts the Holy One, blessed be He, all the children of Israel above the 'clouds of heaven'"*

And in the manner of 'Vayakhel-Pekudei'"

(that they begin to read at Minchah)

- 'a great congregation'

(Vayakhel)

they will return here"⁷"

"And you shall be gathered one by one

(Pekudei)

Bnei Yisrael"",

and brings them to our holy land,

to Jerusalem, the holy city,

to the part that is surrounded by a wall"*

from the days of Yehoshua•⁵* bin Nun*⁵*,

to the holy mountain and to the Third Holy Temple,

and there - "Vayikra⁵¹* to Moshe

(including also the Moshe within each and every Jew⁵⁵*)

And G‑d spoke to him from the Tent of Meeting, saying,

And through this the truth of the matter of 'command' is actualized,

a bonding and connection of each and every Jew with the Holy One, blessed be He,

and in a manner of urgency,

and of immediate urgency,

"Command implies nothing other than an expression of immediate urgency""*,

that 'immediately' all the matters of 'And it was on the eighth day' - the eighth day of the inauguration - are actualized

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that took ten crowns⁵⁵,

"Kinor.

.

of the days of Moshiach eight"⁵⁵,

and more than this "on the ten"¹⁵,

and until the conclusion of the matter "and Moshe and Aharon came

(Moshe and Aharon with them"⁵)

etc. and they blessed the people

(They said: May the pleasantness of the L-rd our G-d be upon us

upon us⁵,

May it be His will that the Shechinah rest upon the work of your hands)

And the glory of the L-rd appeared to all the people"*⁷⁹ - "Your Teacher will no longer be concealed, and your eyes will behold your Teacher"¹*¹,

And until "the glory of the L-rd will be revealed, and all flesh will see together""¹,

immediately and at once.

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