English translation — משיחות (ליל ויום) ג/ (ליל מום) ועש״ק וש״ק פ' תצוה, ז; יו״ד וי״א אדר ראשון ה׳תשנ״ב

Parshas Tetzaveh is the only parshah in the Torah, after Moshe's birth on the seventh of Adar²

(first³)

that the name of Moses was not mentioned in it.

And we find two reasons for this:

Since on the seventh of Adar

(first⁴)

Moses died? Is the time of his passing alluded to by the fact that his name is not mentioned in the Torah portion whose reading is close to the time of his passing?

Since Moses said, "And if not, erase me now from Your book" / and "The curse of a sage, even conditionally..."

(And the condition was not fulfilled)

Came"⁷,

Therefore,

Even though the Holy One, blessed be He, answered his request

(And consequently the condition was not fulfilled/ nevertheless,

The "erase Me" from one portion of the Torah was fulfilled.

And regarding the two reasons - explanation and clarification is needed:

Regarding the reason for the death of Moses on the seventh of Adar — since "on the seventh of Adar he died and on the seventh of Adar he was born",

"it is fitting

(it is a day•')

the birth that atones for the death"

[as emphasized in the annulment of the joy of Haman

(and his decree etc.)

as "gafel.

Pur in the month in which Moshe died",

Since "he did not know that on the seventh of Adar he died and on the seventh of Adar he was born"²]

Why was the hint about the time of Moshe's death established in the Torah

(through not specifying his name)

and not about the time of his birth which atones for death²׳?

Regarding the reason for the statement "Erase me please from Your book"³ - since this statement

(occurred after the 17th of Tammuz⁴),

was written in the Torah in Parshas Tisa

(which follows Parshas Tetzaveh / why was its existence hinted

(in proximity to the seventh of Adar,

in Parshas Tetzaveh!⁵

(and specifically according to the opinions* that Parshas Tetzaveh was said before the sin of the Golden Calf)

3,

and Erev Shabbat Kodesh and Yom Tov Kodesh, tranquility and rest,

7th, 10th, and 11th of Adar Rishon

Also, one must understand the connection and the relationship of the two reasons to each other,

That since they are reasons on the same matter,

It is logical to say that there is a connection and relationship between them¹⁷,

As follows.

And it will be understood by prefacing the explanation of the great elevation of the birth of Moses on the seventh of Adar

(a day of joy")

that affects the entire month of Adar:

Regarding the month of Adar - it is stated in the Gemara¹ "Since the lot fell in the month of Adar, he rejoiced

(Haman)

great joy,

That a lot fell for me in the month in which Moses died,

And he did not know that on the seventh of Adar he died and on the seventh of Adar he was born",

That is,

That the birth of Moses on the seventh of Adar brings about the nullification and reversal of Haman's decree in the month of Adar,

In such a way that "the month etc. was turned etc. to joy"",

And therefore "when Adar enters, we increase in joy"",

And "Adar

(Zisbarya

(Fixed.)

Mazali - a special level in the month of Adar that we do not find its parallel in the other months of the year.

And we need to understand:

From the simple meaning of the words of the Gemara it is proven only that the birth of Moshe in the month of Adar nullifies

(and atones for)

the undesirable aspect of his death in this month

(because of this Haman was "rejoicing with great joy" and seemingly there is no proof that because of this the virtue of this month is greater than all other months of the year?)

This question is strengthened more based on what is explained in the Midrashim of our Sages, the details of the matters of the lot of Haman:

"When the wicked Haman said to destroy the Jews, he said, 'How can I overcome them? I will cast lots.'"

He began with the month of Nissan, and the merit of Passover arose in it,

In Iyar, the merit of the Second Passover, etc."

And he counts and enumerates the merits of all eleven months of the year,

Until "the first of Adar arrived and he found no merit in it,"

"He went back and checked the constellations,

Aries - the merit of Passover.

An ox is found, the merit of Joseph, etc."

And he goes and counts the merit of the constellations of all eleven months of the year,

Until the constellation of Pisces, which serves in the month of Adar, came to him and he did not find it, and he writes"

And he rejoiced immediately and said,

Adar has no merit, and its constellation has no merit,

And moreover, that Moses our teacher died in Adar"

And he did not know that on the first of Adar Moses died, and in

© Sefer HaSichos - 5752

On the first of Adar Moshe was born,

and [Pharaoh] said: Just as fish swallow, so I will swallow them,

The Holy One, blessed be He, said to him:

Wicked one,

fish sometimes are swallowed and sometimes swallow,

and now that man is swallowed by the swallower.

And in this it is more emphasized

(at first glance)

that the birth of Moshe only nullifies the undesirable aspect of his death,

similar to the nullification of the possibility of “I will swallow them” since “times

(including and especially “now”)

swallow,”

But the month itself remains in a state that “it has no merit and its mazal has no merit,”

And certainly not in a manner that has greater merit and advantage over the other months of the year?

And one can say the explanation of this:

Based on the known" that on a person's birthday "the constellation that rules on that day helps him",

that is,

that the constellation of the day helps the person so that "his constellation

(of the person)

prevails"

(as the verse states "and Israel prevailed")

One must say,

that on the birthday of Moshe - "Moshe is Yisrael" and Yisrael are Moshe.

The Nasi of the generation is like the entire generation, because the Nasi is everything"³¹

(And since ״the extension of Moshe in every generation",

including Moshe all of Bnei Yisrael until the end of all generations)

- the fortune of Yisrael prevails".

And from this it is understood also regarding the fortune of the month - that in the month in which Moshe was born

("He is Yisrael")

The mazal of the month assists the overcoming of the mazal of Yisrael,

And therefore, "Adar is strong and powerful is its mazal,"

That is,

the birth of Moshe

("He is Yisrael")

on the seventh of Adar affects the entire month, in which is dominant

("strong and powerful")

The mazel of Israel.

And based on this, it can be said,

That the conclusion of the words of the Midrash, “And he did not know that on the seventh of Adar.

Moshe was born” is also an answer to that which “Adar has no merit and its mazel has no merit” - that there is no need for the merit of Adar and its mazel

(as in the other months,

that there is need for the merit of the month and its mazel,

"the merit of Pesach" and the like, because there is a matter that is higher than the merit of the month and its mazel -

(strengthening)

the mazal of Yisrael,

since the birth of Moshe

("he is Yisrael")

in the month of Adar activates the assistance of the month's mazal

(even though he does not have zevus)

to the strengthening of the mazal of Yisrael³⁵.

Moshe, his hand [was steady] and Yisrael prevailed•.

And to note,

that this verse is read on Purim,

whose beginning is on the seventh of Adar,

and it may be said,

that in this is hinted that the empowerment for the miracles of Purim is the matter,

and prevailed

(the luck of)

Israel* at the birth of Moses.

3.

And Erev Shabbos Kodesh and Shabbos Kodesh of Parshas Vayechi,

7, 10, 41, Adar I,

And we can say,

that the increase of the fortune of Israel in the month of Adar

(because of the birth of Moshe)

is also apparent in that the month of Adar is the month of intercalation*,

Double month

(two months,

sixty days/ and specifically through it the deficiency of the lunar year relative to the solar year is filled"

and until a manner of wholeness and completeness

(,

a complete year"")

more than the solar year" - because,

from all,

Months of the year

(Shin)

they are the months of the moon*⁴ that belong to Israel who "resemble the moon and count by the moon"*⁴ and "are destined to be renewed like it"*⁴

(But the nations of the world, who resemble and count by the sun*⁴ / the greatness of the month of Adar is increased

(,

its mazal is healthy and strong")

in which the mazal of Israel prevails.

And several details in this:

Adar of the leap year includes two months - that the renewal of the new moon,

which alludes to the renewal of Israel,

is in a manner of,

double

(to the inhabitants)

"*⁴.

In Adar of a leap year there are sixty days - which alludes to the concept of nullification in sixty,

That is,

Empowerment to nullify all undesirable matters⁴⁴ and transform them into good,

And even that they are fit for Israel's consumption, becoming blood and flesh like their own,

For example,

Sharp or sour foods that are well seasoned and prepared until they become delicacies that restore the soul"⁴.

And moreover, the main point: through it, the mastery of all lunar months that align with the solar year is achieved - which alludes to the fulfillment of the prophecy⁴⁴,

And the light of the moon shall be like the light of the sun, etc., sevenfold the hidden seven days,

In the future to come,

When,

They are destined to be renewed like her.

And all this is emphasized more in the determination of this year, when Rosh Chodesh Adar I falls on Tuesday and Wednesday:

Tuesday, in which 'ki tov' was doubled⁴⁷ -,

Double wisdom,

And it also rectifies the undesirable aspect of Monday.

in which controversy was created•⁴/,

one to complete the work of the second and one to complete the work of the day"⁴⁷,

And the fourth day - on which were hung,

the two great luminaries"*⁴,

which alludes,

that the light of the moon will be like the light of the sun, like the light of the seven days of creation,

as it was before its diminution, as it is said, 'And God made the two great luminaries"*⁴.'

And furthermore, and the main point - the combination of the two days of Rosh Chodesh Adar Rishon,

Third and fourth,

3 and 4: the combination of 3

(third)

and 4

(fourth)

is

Sefer HaSichos - 5752

"Gad"•⁵,

which means "good fortune",

that in this the concept of "healthy and strong mazal" is emphasized even more.

And this matter is connected with the birth of Moses on the seventh of Adar - as hinted in the combination of the numbers 3 and 4 together that equal seven⁵²,

that is,

that the birth of Moses on the seventh of Adar causes an increase of the mazal

("healthy and strong mazal")

in the entire month of Adar,

which is included in the two days of Rosh Chodesh,

3 and 4,

"Gad" "Mazel Tov"

(healthy and strong)

And we must explain the content of the matter of the strengthening of the mazel of Israel

(from the side of the birth of Moshe)

in the month of Adar - in greater depth:

The 'mazal' of Israel - refers to the root of embodiment above,

As known, the descent of the soul below to clothe itself in a body is an illumination from the soul alone,

But the essence of the soul and its source remains above,

and is called "mazal"

("A person

has a mazal"⁵ and "everything depends on mazal"⁵⁵ / from the word "flow",

which is the source from which influence and life-force flow.

And this is what Chazal said: 'There is no mazel for Yisroel' - it refers to the mazelos of the ministers and stars which He apportioned to all the nations⁵⁶,

that Yisroel is above these mazelos,

but Yisroel also has a mazel,

and on the contrary,

the mazel of Yisroel is incomparably more elevated than the other mazelos,

because,

their mazel is from the aspect of 'Ayin'

(as per the statement•⁵ 'V'ha-

"Wisdom, from where will you find it?")

there is that which is not grasped

(and therefore they have the aspect of the Ma"S"G that is above intellect)

And this matter is emphasized in the birth of Moses

(in the month of Adar)

which is also the birth of Israel

("Moshe is Yisroel")

— for,

birth is connected with the essence of reality that is above change

(since at the time of birth he is not called by a name)

and alludes to the essence of the soul that is above the "five names

(that are called to her""

(above even "Yechidah" which is also a "name" for the essence of the soul¹^x and this is the content of the concept of the strengthening of the mazal of Yisroel,

The essence of the soul,

the aspect of "Ayin"

(in the month of Adar)

And based on this, we can explain the connection and relevance of the birth of Moshe to Purim

(that Haman did not know that on the seventh of Adar Moshe was born)

- because,

"We see that all the days that Bnei Yisrael were in danger because of Haman's decree."

All of them were in the category of actual mesiras nefesh.

For at every moment they were ready to give their lives to be killed and not to transgress the religion, G-d forbid,

"Mesiras nefesh for the sanctification of G-d's name,

For if they had wanted to convert their religion, Haman would not have done anything to them,

since he decreed only upon the Jews,

but rather they gave themselves over to death the entire year,

And the thought of their own existence, G‑d forbid, did not arise for them, and the power for this is through the revelation of the essence of the soul,

which is the content of the humility of the birth of Moses

(In the month of Adar\"/ revelation

(birth also from the term revelation)

the essence of Israel.