English translation — משיחות לילות ד/ ה׳, ו׳ ושגת קודש פ׳ תרומה ה׳תשנ״ב

We begin with a blessing*.

and in particular, specifically at the beginning and essence of the month of Adar,

When we have the announcement and the ruling* that "When Adar enters, we increase in joy,"

Since in this month it is "the mazal of Yisrael is healthy."

Consequently, it is understood that Jews are now especially blessed with success.

Furthermore: The Gemara says* "Just as when Av enters we decrease in joy, so too when Adar enters we increase in joy,"

"Therefore, a Jew who has a lawsuit with a non-Jew should avoid him in Av, when the mazal is weak, and seek himself in Adar, when the mazal is strong."

And seemingly: What is the content of the comparison in the Gemara "Just as when Av enters we decrease etc., so too when Adar enters we increase etc.,"

This seemingly weakens the greatness of the joy in the month of Adar!

And it can be said,

So on the contrary: the language of our Sages, "Just as when Av enters we diminish in joy, so too when Adar enters we increase in joy,"

comes to argue,

that the diminution of joy in the month of Av enters into the same content as the increase of joy in the month of Adar

("Just as.

so" / because the intention and purpose in the diminution of joy in the month of Av is only so that one should transform it from darkness to light and from bitterness to sweetness.

And this is accomplished through the "increaser of joy" and the "healthy mazal" in the month of Adar,

which transforms also the "diminishers of joy" and the "bad mazal" of the month of Av.

And therefore it is understood,

that through this there comes additional joy in Adar - in addition to the joy in and of itself in the revealed and apparent good,

also the joy of that which one has transformed the undesirable matters

(which bring to "mema'etz b'simchah"/ in a manner that it becomes "va'aseh li mat'amim"⁴ plural form⁷,

both "from pleasant and sweet foods"

(marbeh b'simchah b'Adar mi'tz'ad)

and also "from sharp or sour things only that they are seasoned and rectified well until they become delicacies to restore the soul"⁷

(the it'hapcha of matters of av to l'nehora u'lemisku)

[And based on this, it will be sweetened that the command to increase joy in Adar is brought specifically in tractate Ta'anit,

in the sugya where it discusses the descent of the month of Av,

including the diminution of joy within it]

And through this, one comes further in the opening with a blessing - a blessing in all matters,

moreover, to transform all matters of the opposite into blessing and joy.

Until the most essential blessing - the Shehecheyanu blessing - the blessing of the true and complete redemption through our righteous Moshiach,

When there will be completeness of joy - "Then our mouth will be filled with laughter"•,

And completeness of "healthy

Nights of the fourth,

Hei,

and holy Shabbat Parshas Titmah

Mazal of Jews,

And completeness of it'hapcha chashocha l'nehora u'meriro l'mitku.

The beginning of the month of Adar occurs

(— in many years)

during the week of Parshas Terumah.

And according to the known⁴ that the festivals of the year are connected to the Torah portions in which they occur,

we must understand the connection of the month of Adar — "When Adar enters, we increase in joy,"

and when it is "the mazal of Israel is strong" — with Parshas Terumah.

And in addition to the connection with the month of Adar in general,

it must also have a connection with the novelty in the determination of the month of Adar in this year:

Since it is a leap year, this year there are two Adars.

And now - when we read Parshas Terumah - we are at the beginning of the month of Adar I.

The two days of Rosh Chodesh Adar I

(which the head [Rosh Chodesh] itself includes and leads all the days of the month*')

occurred on Tuesday and Wednesday of the week.

One will understand it by first presenting a nuance in the parshah:

In the beginning of this week's parshah — the command of the Almighty, "Take for Me an offering... and this is the offering that you shall take from them: gold, silver, and copper..." —

The question is well known: Why does the offering for the Mishkan begin specifically with "gold"?

In addition to that question in general,

that these items should have been in an order from the light to the heavy,

all the more so — it would seemingly be even more appropriate in our case: since it speaks about the donation to the Mishkan — which is an obligation on all Jews, each according to the generosity of his heart

("Take for Me an offering from every man whose heart motivates him...") and simply, among Jews there were then distinctions between poor and rich,

and in the donation to the Mishkan, "the hand of all was not equal in it" — so it would seemingly have been appropriate to begin with those items — silver or copper — which are more commonly found among all Jews,

things in which they are alike—moreover,

and then they count gold, which is more relevant to the wealthier Jews.

As we see in the order of donations after this—that all matters

(except gold at first)

are in accordance with the situation of the donors: first comes gold, silver, and copper,

which all three were

(most)

Jews,

and all Jews

Sefer HaSichos - 5752

("every man")

donated from it to the Mishkan.

Then come "blue and purple and scarlet and fine linen and goats' hair and ram skins dyed red and tachash skins"⁷' - and about this it is stated•¹ only that "every man who had in his possession blue.

brought" - "for these were found only among some"¹*.

Afterwards - "shittim wood"

("all that was found with him")

- "because there were only a few who had shittim wood in their possession".

And the last things - "oil for lighting etc.",

and "shoham stones and filling stones"² - which only "the Nesiim brought"--

(because this was not with the other Jews)

[And especially according to my interpretation in "and the Nesiim brought the shoham stones" - clouds brought them]

And accordingly—gold should have come after silver and copper, because fewer Jews brought of them than of silver and copper.

Although the Jews had an abundance of gold and silver—from the spoils of Egypt and the spoils of the sea—as Chazal stated, 'Each and every Jew had ninety Libyan donkeys loaded with the silver and gold of Egypt'—but simply, it was at the

(the Egyptians,

and consequently at the)

Jews

more silver

(and copper)

than gold,

Because a more precious thing

(gold)

there is less in quantity

(and conversely: therefore it is more precious)

And in this itself - there were differences in wealth among Jews themselves,

as above.

Moreover: In addition to the fact that Jews had more copper than silver and more silver than gold — Jews also donated more silver and copper than gold for the Mishkan,

As explained in the Rambam: "And every man who waved a wave offering of gold, there were not many like those who offered silver and copper, and the offering of gold was not as abundant as silver and copper."

And the simple reason for this is also,

Because for the making of the Mishkan and its vessels, they needed more silver and copper than gold

(as calculated in detail in Parshat Pekudei)

So according to all this, the above question becomes stronger: Why does the donation of the Mishkan begin specifically with "gold"?

One cannot answer that the Torah lists the thirteen-

(15-)

Things according to their order of importance,

And gold is the most important among them

(more important than silver and copper)

- because

"Shoham stones and filling stones" which are more important things than the items that are listed earlier,

are counted only at the end¹-.

and

nights of the 4th,

the 5th,

the 6th and holy Shabbat of Parshas Terumah

Main point: In this command for the donation of the Mishkan by Israel, the importance of the thing is not relevant,

only the actual situation of the Jews who donate and the need for the Mishkan,

and in both matters, silver and copper were more than gold,

as above.

Also one must understand: what kind of lesson for the generations do we learn from this that "Vehav" was first of the donations of the Mishkan?

And we must say the explanation in this,

And with an introduction to a question regarding the entirety of the Mishkan:

The making and erecting of the Mishkan for G‑d was dependent on all Jews — indeed the command regarding the donation of the Mishkan was to every Jew

("They shall take for Me an offering etc. from every man"/ also to women

("And the women came with the men"/ until even children participated in the donation of the Mishkan": and also the command regarding the making of the Mishkan

("And they shall make Me a Sanctuary and I will dwell among them")

It is an obligation upon every Jew - as the Rambam writes: 'All are obligated to build and support with themselves and their money,

men and women like the Sanctuary in the desert'.

One must understand:

Through the Mishkan a wondrous innovation was revealed - which had never been until then - that in a physical house below

there should be 'And I will dwell in their midst'.

As the prophet exclaims - 'The heavens and the heaven of heavens cannot contain You',

and specifically 'this house' there is the indwelling of the Shechinah,

'And I will meet there with the children of Israel, etc.'

Accordingly, it would seemingly have to be,

that in order to build a Mishkan for Hashem

(where it should be 'and I will dwell among them')

one must come specifically to elevated people among Jews,

who have the power to make a home where the Shechinah will rest and be revealed,

[as this was regarding the actual making of the Mishkan,

that it was done by Betzalel and 'and He filled him with the spirit of G-d, etc.,'

according to the instructions of Moshe Rabbeinu that he heard from the Almighty Himself,

And even more - "According to all that I show you, etc., so shall you do"

Nevertheless, the Torah says,

that the Mishkan depends specifically on the donation and action of every Jew - both men and women,

and also children! So how does a simple man,

a simple woman,

and even a small child,

the power to accomplish such a novelty that the Divine Presence should dwell in a physical house in this physical world

(until the aspect of "and I will dwell in their midst,"

within each and every Jew•*)

- a thing that cannot be even in "the heavens and the heavens of heavens")

Sefer HaSichos - 5752

And in particular, that the "take for Me a portion" must be "for Me, for My sake"/ just as the "make for Me a Sanctuary" must be "for My sake," i.e.

that in addition to the actual giving and building,

Must be above the intention of lishmah".

What is avodah lishmah?

(and in particular, in the ultimate of dominion)

is not found among all Jews,

men, women, and children,

as the Rambam writes⁴³

(in the Laws of Repentance)

Until then, the perfection of the work Lishmah out of love

("Not for any worldly reason, but doing truth because it is truth")

"It is a very great level and not every sage merits it"⁴/

Is the explanation in this:

The commandment regarding the making of the Mishkan came specifically after the giving of the Torah,

And as a continuation of the giving of the Torah — when at that time the "And from every nation and tongue You chose us"⁴⁵ was revealed,

The choice by the Almighty of every Jew,

And specifically in the body of a Jew*/ that even while being a soul in a physical body in this physical world, he should be "a kingdom of priests and a holy nation"⁷/

And as is known"⁴ that until the Giving of the Torah there was the decree that the upper ones will not descend to the lower ones and the lower ones will not ascend to the upper ones,

and at the Giving of the Torah the decree was nullified,

and Jews,

as they stand among the lower ones - they are

(truly)

constantly

in

(A state of)

Supernals,

From their aspect of "a part of G-d from above literally" / and the essence – when you grasp its part you grasp its entirety"⁵,

"Israel and the Holy One, blessed be He, are all one"'⁵.

From the giving of the Torah onward – the reality of every Jew is such,

that not looking at his externality,

is "Although he sinned, he is [still] a Jew"⁵³,

he has "the pinpoint of a Jew",

But from this perspective, he neither wants nor can he be, Heaven forbid, severed from G‑dliness⁵,

And as the Rambam⁵⁴ explains — that the true will of every Jew is to fulfill the will of G‑d,

And that which sometimes appears otherwise,

is only externally, because "his evil inclination overwhelmed him".

Furthermore: Even such a Jew who is only at the level of serving [G‑d] not for its own sake — the Rambam⁵⁵ brings

(from our Sages, of blessed memory, that "A person should always occupy himself with Torah, even if not for its own sake, for from [serving] not for its own sake, he will come to [serve] for its own sake,"

And he says,

Therefore, when teaching children, women, and the common unlearned people, they are only taught to serve out of fear ט׳ until their knowledge increases and they become wise מ׳ and they are gradually accustomed ט׳ until they attain and know Him and serve Him out of love",

And the reason for this is - because "study not for its own sake,"

the inner and innermost aspect⁵⁷ of the

(service of a Jew

the nights of the 4th,

the 5th/6th and holy Shabbat of Parshat Tachama

even)

"not for its own sake"

(lower ones)

is -"lishmah"

(elyonim)

According to this, it is understood how every Jew - men, women, and children - has the command of "and so" to make the Mishkan for Hashem,

which must be "lishmi" - because through the giving of the Torah a Jew became a new entity,

such an existence that, being a soul in a body below,

and not looking at his level in divine service

(even if it is shelo lishmah)

is his "tof" and inner "lishmah",

for the sake of G-d,

without any other reason or matter,

"not because of anything in the world, nor because of fear of evil, nor to inherit the good,

but doing the truth because it is truth".

And therefore he cried to bring about that even the existence of the world

(lower ones)

can become holiness

(Upper ones/until - a "dwelling place for Him, blessed be He, in the lower realms"•⁵,

a Mishkan and Temple for G‑d,

about which the Almighty says "And I will dwell among them".

According to this, one can say the reason why "gold" is the first of the donations of the Mishkan:

When the Almighty

(in the Torah)

He lists the donations that a Jew must bring - he begins with "gold",

because thereby is expressed

(not merely the importance of gold per se

(without any connection to the donation of the Mishkan by Israel/ rather this brings out)

the importance and virtue of a Jew,

that the first - the foremost - of his assets

(and consequently of his donations)

is "gold",

The most precious and most important thing.

Because the reality of a Jew - after

the giving of the Torah - is such,

that even being down in the physical world,

where one must arrive

(in building a Mishkan)

also to silver and copper etc.

(and in quantity - more than to gold)

He is first and foremost a wealthy person in himself⁵,

a "ben melech",

and furthermore -,

the King Himself,

whose existence is

(and belongs to Him)

The most precious sort - "zahav",

Initials "zeh hanotein bari" - the giver

(the Jew)

Also, as it stands below,

he is at the ultimate perfection of health,

in physicality and spirituality.

Furthermore: In addition to that which the introduction• of gold brings out the virtue and importance of Jews in general - this relates specifically to the very matter of "And they shall make Me a sanctuary and I will dwell among them",

Because the power to accomplish "And they shall make Me a sanctuary and I will dwell among them" comes through a Jew,

When also being below, he is "supernals",

in the level of "gold".

If we speak only in relation to the Mishkan and to the manner in which Jews donated to the Mishkan - then silver and copper have precedence over gold

(because they are more common among Jews,

and are

Sefer HaSichos - 5752

were in greater quantity in the Mishkan,

etc.)

; but when speaking about them,

that they make [the contributions] for the entire Mishkan — first and foremost comes the aspect of gold,

because a Jew,

even while being an entity below,

is primarily associated with “gold,”

and therefore he is fitting to make the Mishkan for G‑d.

And it can be said,

that this is also the reason why the Jews then had an abundance of gold and silver even in the simple sense — because it derives from their greatness.

That which, in terms of their essential essence, they are wealthy

(in spirituality)

at the level of "gold",

And consequently, from this is also drawn down wealth in physicality,

a multitude of gold.

And based on this, it will also be sweetened [explained] what is in Parshat Vayakhel

(where it discusses the voluntary offering of Israel in action)

The Torah separates the multitude of gold and the multitude of silver and copper into two distinct verses: "And the men came upon the women, all who were generous of heart brought hooks etc., all gold vessels,

And every person who offered a wave offering of gold to HaShem,

And two verses later

(in the interruption of the donations of blue wool etc.)

- "All those who raised an offering of silver and copper etc.",

As the Ramban explains: "Because he mentioned the name of the women and they have no silver and copper, only gold in jewelry etc." - because gold is a superior type in quality to silver and copper and the other donations - gold indicates the completeness of every Jew,

men and women

(and therefore, it is understood that gold was in both,

even in the

(women)

and they did not have silver and copper)

Based on this, one will also understand the connection with the month of Adar

(that at the beginning of the month, one reads Parshas Terumah)

And before that:

Regarding the Gemara's statement that in the month of Adar, a Jew's 'mazal is strong' - the question arises: Chazal say, however, that 'there is no mazal for Israel'?

At first glance, one could answer according to Rashi's explanation on 'there is no mazal for Israel' - 'through prayer and merit, his mazal is changed for the better'.

That is,

that Jews have a mazal,

but through a stronger power

(prayer and merit)

their mazal can be changed for the better.

However, this is not a sufficient explanation regarding the month of Adar - because 'mazal is strong' is, simply, its meaning,

Not that through a second power

(prayer and merit)

the mazal is changed,

but that the mazal in itself

(in the month of Adar)

is "healthy".

And one can say the explanation of this:

Essentially,

From the aspect of their root above,

Jews are generally not under the control of the constellations, G‑d forbid,

As it says, "Do not learn the way of the nations, and be not dismayed by the signs of heaven, for the nations are dismayed by them."

The uniqueness of a Jew is, however, even more,

that even when he descends as a soul in a body into the natural world,

and his body is "similar in its materiality to the bodies of the nations of the world"

(which are led by

the nights of the fourth day,

G‑d,

and Shabbos Kodesh parshas Tisah

Mazalos/ or he *vid da in a state of "There is no mazal for Israel".

And therefore indeed did he in writing - through prayer and merit - that his mazal should be changed for the good)

But this is still more from the side of a writing upon him! more

(Prayer and merit/ not the mazal itself.

The novelty of the month of Adar is still more: even as a Jew,

an individual",

is here below connected with the concept of the mazal,

and finds himself in a world where "there is a judgment between him and a non-Jew"

(because in the month of Av he must evade from it "his mazal is weak")

- is in the month of Adar,

"his mazal is healthy",

gladly entering into this month

(even without any labor on his part/ the mazal itself is "healthy",

Until even a non-Jew sees and hears it.

And one should add according to the inner interpretation•• of "There is no mazal for Israel",

that "Mazal Yisrael" is the aspect of Eyn

(bittul)

And the novelty in the matter is,

that this is so not only above,

but rather the mazal

(in the aspect of ayin)

ah, liquid and drawn downward,

then *Vid, as a Jew finds himself below in the world of constellations,

and "I have a judgment with a non-Jew",

ah, his mazal — aspect of ayin

(nullification to G‑d / as discussed above

then the inner will of a Jew is to fulfill the will of G‑d, because it comes out in that "healthy is his mazal",

His

Mazel a health and strong also before the eyes of flesh

(even to the nations of the world)

Based on this, understanding the connection of the month of Adar with Parshas Terumah:

In the donation and making of the Mishkan, it came out revealed

(the power that one received at the Giving of the Torah)

So a Jew, as he is above

(in the supernal realms)

Thus he stands *and a hand below in the lower realms,

That his existence

(:belongs in a world where possessions are limited by place)

Oh, at the level of "gold",

"This gives health".

And this gives the strength that in the month of Adar - when it was the completion of the making of the Mishkan

(and then - the establishment of the Mishkan during the seven days of the inauguration - at the end of the month of Adar,

23 Adar, Rosh Chodesh Nissan)

- should be "bari mazaleh" of a Jew,

that even as he is connected to the level of "mazal"

(lower ones/ he stands in a "healthy" manner,

"zeh hanotein bari".

And it can be said that this is also the connection to what is said "Mishenichnas Adar marbin b'simcha".

(When it comes in a continuation at the end* with "Mazal Tov")

The greatest joy that can be for a Jew,

When he knows that in every situation wherever he is - even at the lowest level,

In a world that externally appears like a concealment and hiding of G‑dliness - ah the Jew is connected with the Almighty,

Because even as he stands below, a soul in a body,

ah he is the "only son" of the King of Kings the—

Sefer HaSichos - 5752

Kings, the Holy One, blessed be He,

And the Almighty says that the first of the assets of a Jew is — "gold",

That also in the world where physical assets occupy space,

is every Jew a rich person,

in spirituality and in physicality!

According to this, it is even more understandable that which the Gemara compares "When Adar enters, we increase joy" with "When Av enters, we decrease joy" — because the novelty in this is,

So even if there is a level of darkness below

(which therefore 'diminish in joy' / one has the power of the month of Adar to transform this,

as above

(ם״א)

And when a Jew meditates on this, it brings him to a very great joy,

And such a joy that overrides his physical life,

as he lives in this world according to the limits of the nature of the world:

The nature of joy is,

that it affects and takes hold of all matters of a person.

When a person is joyous — he himself lives a happy life,

a joy that affects all his doings and everything he comes in contact with,

and he also brings joy to others around him.

That joy brings more success in all his actions and his entire life — as is plainly seen.

That is,

that in addition to the fact that through joy one becomes a "son of the World to Come,"

(As our Sages said⁷ "these jesters - who are happy and make others happy - are 'children of the World to Come'")

- he becomes a true "child of This World,"

so that his life in this world

is a true,

joyful and successful life.

This matter is emphasized further in the determination of Rosh Chodesh Adar of this year - on the third and fourth days:

The Gemara says: "Gimmel Daled - Gemol Dalim" (bestow kindness upon the poor).

That is,

That even when one is in a state of "poor",

The reward and influence from above is also drawn down,

So that the connection of gimmel and daled together becomes - "Gad",

Which means mazal - "Bari Mazaleh",

Until the manner of "gold",

"This is the One who gives Bari".

And more specifically, it can be said - that also the concept of "

(reward)

"Dalim" indicates the elevation of a Jew,

which opened up at the giving of the Torah.

And prefacing this, the precision of the expression "Gemol Dalim" specifically and not "Gemol Rashim"".

Seemingly: "Rashim" should come to "Gemol" more than "Dalim" - as known⁷⁵ that although the letters dalet and resh are both connected with the matter of poverty and want,

is resh

(And to a poor person there is no concept of 'daled' poverty,

lower than poverty?

And we can say this explanation⁷⁷: The

The nights of the fourth,

the fifth,

the sixth and the holy Shabbat of Parshat Terumah

The difference between a daled and a reish is hinted at in the shape of the letter: the shape of the letter daled is curved towards the shape of the letter reish

(A right leg with a roof above/ but - with an addition of the thorn

(dot)

Behind the roof.

Thus the point - indicates the aspect of nullification,

which connects the recipient

(Malchus,

d'leit la megarma klum²⁶)

with the influencer

(Yesod/ so that it should be,

Gomel D'alim".

And in avoda - the point goes on the point of Yiddishkeit that exists in every Jew,

In whatever situation,

What connects him with this,

"reward"

(influence)

from Above.

And it can be said that the concept of,

(reward)

"poor" - then even if a Jew stands in a situation of,

poor\,

he has the point behind him in ultimate perfection - opened up at the Giving of the Torah,

as mentioned above that then was the nullification of the decree between the upper and lower realms,

and it was the,

and 'You have chosen us" in Jews as souls in bodies below,

and from then on is no longer relevant to Jews the concept of 'reish',

poor people""

That is: before the giving of the Torah, there was also the matter of how G‑dliness is drawn down,

But then it was in a manner of,

reward of the impoverished",

that lower ones

(impoverished)

remain a separate entity from higher ones

reward/ but after the giving of the Torah, the matter of,

reward of the poor",

Union of upper and lower realms.

And one can say that this is hinted at by the air

in the word,

ger" (acronym,

Gamul reshim": Before the giving of the Torah, Moshe said••,

I was a stranger in a foreign land²⁷.

That he was there only as a,

ger"

(a stranger)

Because of his connection with the Supreme,

But —,

I was in a foreign land²⁸".

However, after the giving of the Torah, the entire existence of,

I was in a foreign land²⁹",

He should have a connection

(even an old Ger)

with the

(land from the term)

will of a non-Jew, G-d forbid,

like the ruling of the Rambam, the halacha is that the true will of a Jew is to fulfill the will of Hashem

(,

He wants to do all the commandments and distance himself from transgressions\")

- because within him is the point of Judaism

(the point behind the dalet)

in perfection.

The lesson from all this:

First of all, one learns from this - that the Almighty rules on it in His holy Torah,

the eternal Torah for all generations and in all places - that every Jew is, first and foremost, associated with,

gold.

And simply - that every Jew must have wealth,

part in spirituality and part in physicality - wealth in the plainest sense!

Moreover: not only that he must have it - rather every Jew has wealth in actuality.

And even if it is not apparent in a revealed and physical way - it is not because it does not exist, G‑d forbid,

but rather because a Jew must reveal it through his service.

And on the contrary: through the fact that one reveals it from within the darkness - it becomes in a manner of the advantage of light over darkness,

an additional increase of great abundance in physical

Sefer HaSichos - 5752

Brachah,

In a manner of increased vitality,

Then one becomes inundated with physical blessing solely for the good,

So that they also transform the inundations that are not for the good into inundations of goodness and holiness

(until - all this is preparation for "the earth will be filled with knowledge of the L-rd as the waters cover the sea")

And so it is in our generation - the last generation in exile and the first generation of redemption - after having already completed everything,

And we only need the actual reception of our righteous Moshiach - it is certain that the Omnipresent blesses every Jew with wealth in gold, in physicality and spirituality,

Until in a manner

(As it was "as in the days of your exodus from Egypt", so is also now "show us wonders"⁸⁴)

- Therefore, "There is not one one of Israel who did not have with him ninety⁸ Libyan donkeys laden with her silver and gold of Egypt."

has one from this immediately the lesson - that a Jew must endeavor to be rich in practice in all matters,

beginning from - wealth in spirituality,

There is no rich except in knowledge⁸⁴,

He should be rich in Torah and mitzvahs,

until also - wealth in materialism,

so that he can fulfill Torah and mitzvos with peace of mind and peace of body

(as per the ruling of the Rambam⁸⁷)

or against

increase in giving charity and fulfilling mitzvos with hiddur,

and hiddur within hiddur, etc.,

and in general - to utilize the wealth

("gold, silver, copper, etc.")

about making one's own home a Mishkan and Mikdash to G-d

(And I will dwell in their midst, within each and every one, including – also through giving charity to build a synagogue and a study hall literally,

"minor sanctuary"³⁴.

And furthermore, and this is the main point – regarding something that is time-bound, building the Third Beis HaMikdash in a literal sense:

After all the interpretations of the verse "And they shall make Me a Sanctuary and I will dwell in their midst,"

including the interpretation "within each and every one" – still, Scripture does not depart from its simple meaning⁸⁸,

first and foremost, the interpretation of this regarding practical halacha is that Jews have the obligation to build the Beis HaMikdash.

And regarding us, it means - to rebuild the third Holy Temple,

In simple literalness,

According to the ruling of the Rambam that it will be built by our righteous Moshiach,

"And he shall build the Sanctuary in its place"³⁶,

And according to the words of the Rambam, "Everyone is obligated to build and to assist with themselves and their money,

men and women as in the Tabernacle of the Wilderness"

(as above)

It is understood that this also applies to the Third Temple,

that every Jew will participate in it through his donations,

men and women,

and it can be said - or children

(as it was during the donations for the Tabernacle)

And especially that in our generation, they have already been educated and accustomed - and

nights these,

G‑d,

Vav and Shabbat Kodesh 8th Tachama

One continues in this - little Jewish children in giving charity: In addition to making them messengers in giving charity,

They are also given money which becomes their money,

So that they give from their own money for charity.

Furthermore, one also has the simple lesson from that which,

"When Adar enters, we increase in joy."

(When it comes as an addition to the general command and obligation throughout all days of the year of,

"Serve the L-rd with joy"¹",

"You served the L-rd your G-d with joy and a good heart,"

and the decision of the Rema

(in the gloss of the section Orach Chaim)

: "A good heart is a constant feast")

Standing at the beginning of the month of Adar,

And in this year - from the two months of Adar,

Adar I and II - and according to the known♦* that the opening of a matter has a special power,

which opens the building for the joy during all the days of the months of Adar in this year - one must immediately draw powers from the opening and entry

("When Adar enters")

to increase in all matters of joy

Through the fact that each and every one immediately accepts good resolutions and brings them immediately down to actuality - one must endeavor in all ways to add and increase in joyful things,

Beginning already on this day in a manner permitted on Shabbos

[And in particular that "and on your joyous occasions - these are the Shabbosim"^ and afterwards - in the manner of increasing and adding and enlightening and rejoicing each and every day of the two months of Adar,

Every day

increase more in matters of joy

[as is known** that regarding joy there must be a novelty each day — a "new faces"]

And according to the rule regarding all matters of good and holiness,

that he who anticipates is praiseworthy and he who increases is praiseworthy — all the more so should it be regarding matters of joy,

which in their essence are in a manner of breaching boundaries*,

and all the more so "increase in joy" in the month of Adar,

ועאכו״כ - באופן אז בכל יום קומט בו נאכמער שמחה לגבי די ימים שלפנ״ז.

ובפשטות:

יעדער איד זאל מוסיף זיין אין כל עניני שמחה,

הן בנוגע בו זיף אליין,

און הן בנוגע בו משמח זיין אנדערע

(כידוע•* אז שלימות ענין השמחה איז דוקא מיט אנדערע בוזאמען/

ולכל לראש - דורך מוסיף זיין אין "פקודי ה׳ ישרים משמחי לב"**,

לימוד התורה,

The revealed aspect of Torah and especially the inner dimension of Torah,

And the great study that leads to action*³⁸ — the fulfillment of the mitzvos in a beautiful manner.

Moreover, and this is also essential: that through increasing joy in Torah and mitzvos, one should also come to increase joy in simple matters,

even in and through physical matters

[As discussed above,

that the mission of Adar is that even in the world there should be "good mazal" — "the mazal is healthy"]

- as indicated in the Shulchan Aruch.

And also in this there should be both regarding making oneself happy,

And

Sefer HaSichos - 5752

From others,

Starting from his household - the husband should increase in gladdening his wife,

And parents should increase in gladdening their children,

With matters that gladden them

(According to their nature / as ruled in Shulchan Aruch"¹,

[And especially that the father

[will gladden the children,

as we see in practice that by gladdening his children,

it sometimes leads to greater joy.

By them,

because they see how he can sometimes say a harsh word to them

(for the sake of education/ but in a way that brings afterwards an additional increase in his affection to them]

And also - to increase in gladdening other Jews around him

(as discussed above,

then through this he becomes a ben olam haba and ben olam hazeh)

And may it be His will,

that through the addition and increase in joy — this should already break all barriers,

starting from the last vows that remained from the exile,

and transform them into good and holiness,

And primarily - to break the vows of the final moment in exile,

So that this should already become the first moment of redemption,

Which comes through our deeds and our service in general,

And in particular, through joy,

And especially - through the service of the righteous women in Israel,

In whose merit the redemption will come

(As it was in the exodus from Egypt)

And especially the righteous women who perished - may it not happen - in sanctification of G-d's name,

before any Jews are remembered.

May it be His will that this be the last occurrence of such a thing and of the matter of passing away in general.

And from now on let there only be length of days and good years for every Jew and for all Jews,

men, women, and children,

in the midst of health - and especially since "healthy mazal" in the month of Adar - health in physicality and spirituality,

until crossing over,

without any interruption,

in eternal life,

in the true and complete redemption.

And her merit will stand for each one of Israel,

and surely to herself,

starting from that there should already be "הקיצו ורננו שוכני עפר""׳,

and the righteous men and righteous women stand up immediately*•*.

And in place of all this - it will be "our mouth will be filled with laughter and our tongue with song" - and particularly through that which one has thereby made the preparation and vessel through the joy in this time, a taste of "our mouth will be filled with laughter"

[Through the fulfillment of the commandments in general,

And in particular through the mitzvah of tefillin,

And through this¹ it becomes "great joy"*•*,

A taste of "our mouth will be filled with laughter"⁷"*/ And particularly being in the generation of the Rebbe, our Master, Teacher, and Rabbi, the Nasi of our generation,

And whose name "Yosef Yitzchak" hints at addition of

(Yitzchak from the word)

laughter and joy and happiness.

And all Jews,

with our young and our old, with our sons and our daughters*•*,

together with their silver

Nights of the 4th,

5/6 and Holy Year 40, Terumah 393

- go into the Holy Land,

Jerusalem, the holy city,

to the holy mountain,

to the third and tripartite Holy Temple,

and immediately, right away.

And their gold with them",

together with all the synagogues and study halls in the diaspora•"

Sichos - 5752