English translation — משיחת פורים ה'תשמ"ב

We spoke on previous occasions,

that from the fact that "There was a Jewish man, Mordechai, in Shushan the capital" and he conducted himself in a manner of "he would not bow down nor prostrate himself" there is a lesson for every Jew — "with Mordechai" — until the end of all generations,

that he must conduct himself in a manner of "he would not bow down nor prostrate himself",

and also,

that he must educate his children "and their memory shall not cease from their seed" — that they should conduct themselves in a manner of "he would not bow down nor prostrate himself".

In Torah, every matter precisely must be understood:

What is the connection of "There was a Jewish man in Shushan the capital" with an I who finds himself in this time,

not in Shushan the capital,

but in a different place and a completely different situation and condition?

The explanation of this is:

Regarding our father Yaakov, the verse says "And behold, Hashem was standing over him". The Midrash explains,

how is it possible to say "Hashem was standing over him",

since "the Patriarchs, they are the Chariot",

then the Supreme One is "standing over him",

this is the Chariot of the Supreme One.

The Alter Rebbe brings the wording of the verse in Tanya

(chapter 41),

and explains that this applies to every Jew

(for one cannot say that the Alter Rebbe brings this only as a poetic expression of a verse — the Alter Rebbe in Tanya does not write poetic expressions),

even regarding a Jew who needs to arrive at the contemplation of "And behold, Hashem was standing over him...

and looks upon him and examines the kidneys and heart if he serves Him properly"

(not only to attain from great love to love with delights, but)

to guard a matter of turning from evil and doing good in its simple sense,

according to the simple language of Tanya,

and a verse

(matter)

does not depart from its simple meaning.

And especially as the Alter Rebbe explains on the gate of Tanya,

that the book of Tanya

(the book of Beinonim)

is "founded on the verse 'For this matter is very near to you, in your mouth and in your heart, to do it', to explain well how it is very near in a long and short way with the help of Heaven",

and "to you" means the one to whom the Torah was given,

which is every Jew about whom it is said "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov",

Here the verse is precise that this is an inheritance

("inheritance"),

and in an inheritance, merits are not relevant,

nor actions — our deeds and service of the heir,

provided only that he was born

(which is not by his will or through his effort),

immediately when he comes into the world he is an heir,

and an heir of everything,

He is an heir to all ten lands of the ten nations

(which the Supreme One gave to every Jew as an inheritance),

and in service — the service of all ten powers of the soul,

not only the service of the seven emotional attributes but also the service of the Chabad of the soul,

there is only a difference in time:

now is the service of the seven emotional attributes,

and a while later will be the service of the Chabad of the soul,

as explained in the discourse "Al Titzar" of the Mitteler Rebbe.

Therefore the Alter Rebbe says that "And behold, Hashem was standing over him etc."

(which is stated regarding our father Yaakov)

is said regarding every Jew,

for every Jew is a child of Avraham, Yitzchak, and Yaakov, and "the Patriarchs, they are the Chariot",

and therefore on a simple Monday or Wednesday in the middle of the year in the Diaspora — "Hashem is standing over him and examines the kidneys and heart",

his kidneys and his heart.

And since "Hashem is standing over him etc." applies to every Jew

(because he is a child of Avraham, Yitzchak, and Yaakov)

therefore it is said that "Each and every one is obligated to say: For my sake the world was created",

And at the time when the redemption will come, which then will be "And you will be gathered one by one, O house of Israel",

since "Each and every one is obligated to say: For my sake the world was created", he must also say that the redemption,

the "And you will be gathered" begins from him.

At first glance:

What does such a kind of selfhood and arrogance mean,

that at the time when one must take Jews out of exile,

they will leave everyone for later and:

will begin from him!?

He says,

that regarding the bond of his essential soul with the Essence and Being,

the true Redeemer,

there is no one between them,

there is only he and the Essence,

and this bond is also revealed through mitzvos,

but the bond already exists from before.

And the bond is not in a manner that is called "connection",

which indicates that they are two separate matters,

but rather unity, it becomes one single thing,

entirely one.

And since "Hashem stands over him",

with every Jew is found the King of kings, the Holy One, blessed be He,

and He is found in a manner of "stands" which is an expression of strength, "the king stands" — it is understood that where a Jew is found,

there is the capital city of the King of kings, the Holy One, blessed be He,

"Shushan the capital",

meaning that every Jew is found in "Shushan the capital".

From this is understood the connection of "There was a Jewish man in Shushan the capital" and the instructions from it

(as above)

to every Jew in every time and in every place.

There are those who seek pretexts,

they ask,

that what was discussed above is a) simple,

b) in Tanya — where is it found in the revealed?

This is a ruling in the Rambam:

The Rambam rules in his book of his hand

(which is a book of "laws laws"),

that "Every person must see himself throughout the entire year as if he is half innocent and half guilty,

and likewise the entire world half innocent and half guilty,

he performs one mitzvah

(one good thought,

one good word,

one good deed)

he has tipped the scale for himself and for the entire world to the side of merit and caused for himself and for them salvation and deliverance."

From this Rambam it is understood that every Jew is found in "Shushan the capital",

and therefore he causes salvation and deliverance in the entire world:

If he were found in a small town he would not be able to effect in the entire world;

specifically when he is found in "Shushan the capital",

from where instructions go out regarding the conduct of all the "hundred and twenty-seven provinces",

since they rule and decide in "Shushan the capital" that one conducts thus in all the "hundred and twenty-seven provinces", he can effect upon the entire world.

Who in "Shushan the capital" rules and decides how one should conduct oneself in the entire world?

— This is the Rabbis — "Who are kings? The Rabbis",

but they emphasize that the decision is not regarding Torah alone,

but rather "to raise the discussion in accordance with the halachah" regarding actual deed,

and on the contrary "the deed is the main thing",

and for this one needs "Jews"

(every Jew),

men of the army,

The matter of a man of the army is self-sacrifice,

he has no will of his own,

he has no conduct of his own,

he has nothing of his own, his entire existence is only to carry out what the army needs to carry out,

And primarily this is — to defend the land and to dwell upon it, turn away from evil,

and the second matter is war to expand the borders of Israel

(like "Hashem your G-d will expand your border"),

to expand the border of holiness,

so that "many from the peoples of the land become Jews".

And specifically the men of the army bring about the victory of the war,

because they reach the very soul of the king,

and therefore the king spends the precious treasures that are not used for anything and are not even seen,

and the men of the army effect that also the treasures come out in revelation,

in a manner of wastefulness,

as explained at length in the discourses of the day of the hillula of the Tenth of Shevat,

And especially since this concerns the final war in the final exile,

in the final moments of exile.

And therefore the men of the army effect the victory of the war,

of the final war in the final exile,

so that from "I will hide, I will hide My face" becomes "and the glory of Hashem will be revealed",

The matter of light and revelation,

and even from the level of "

(I will hide, I will hide My face)

on that day" also becomes light and revelation,

"and G-d called the light day",

until,

that it becomes "for the Jews there was light and joy and gladness and honor" also literally.

And as mentioned,

that the victory is accomplished specifically through the service of the men of the army who are found in "Shushan the capital" and specifically they take the essence of the king,

and through this — bring about the victory of the war.

And especially since they conduct themselves in a manner of "its end and its beginning":

They perform all the mitzvot,

without distinction whether it was said at the time of the Giving of the Torah,

or through the prophets,

or in the Writings,

or in the Oral Torah,

or even that which "an elder student will innovate in the future"

(as discussed earlier at length)

"its end and its beginning".

There are those who will raise a cry:

Where is this written in the revealed Torah?

— This is an explicit ruling in the Rambam,

the "Guide for the Perplexed" of all generations,

and "Moshe is true and his Torah is true."

And as it states in the later authorities

(one version is that it is written on the tombstone of the Rambam,

or elsewhere),

that from Moshe

(meaning Moshe Rabbeinu)

until Moshe

(meaning the Rambam)

there arose none like Moshe,

The Rambam rules,

that one who says there is a single thing in the Written Torah or in the Oral Torah that was not given to Moshe at Sinai,

he has no connection to the essence — "the entire Torah and My commandments."

From the above, the power and ability that every Jew has to tip the scales and rule over all the "hundred and twenty-seven provinces," the entire world, is understood.

And as previously mentioned from the Rambam,

that every Jew,

wherever he may find himself,

and regardless of what happened to him a moment before,

must look at himself at that moment,

in that place,

that he is balanced and the entire world is balanced,

and regardless of what he is,

and how he is — "who am I and what am I" — it depends on him to bring deliverance and rescue to himself and to the entire world!

And this is a law in the Torah of Moshe,

for "Moshe is true and his Torah is true"

(as above),

this is not, heaven forbid, a novelty of the Rambam,

this is from the Torah of Moshe, the first Moshe Rabbeinu,

who "is the first redeemer, He is the last redeemer"

(as explained in the Oral Torah and in many places),

And it is known the sicha of the Rebbe, my father-in-law, the Rebbe

(Adar Sheini 5699)

(which has already been copied,

and presumably one knows of it),

that when one adds to "Moshe" "Echad"

(openly)

it becomes "Moshiach,"

because "Moshe" with the addition of yud-gimmel

(the gematria of "Echad")

equals in gematria "Moshiach"

(as was also spoken about on the previous occasion).

And in terms of practical application:

When one speaks to the young boy,

or to the "young boy" with the white beard — he should know that it is meant for him,

that "Hashem stands over him,"

and he is a chariot for the Essence and Being,

And the Rambam says that when he thinks a good thought,

he can bring down Moshiach now to ⁷⁷⁰ Eastern Parkway,

at the conclusion of Purim, the beginning of Shushan Purim of the year 5742!

All the more so if he will think two or three or even more thoughts,

and if he will sometimes reach the state of "until he does not know," he will cease counting his thoughts,

because this is not in reality, for the power of thought has no interruption.

And likewise regarding his speech and regarding his action.

In order that there be a good beginning, let the entire congregation choose one person who will sacrifice himself,

and lead the congregation,

with "until he does not know" in actual practice.

And as mentioned —

for this, one person is sufficient,

There will immediately be several who will permit themselves and take more than four cups — it is known the sicha of the Rebbe, my father-in-law, the Rebbe

(and it has also already been printed)

that it is not them that is meant.

Regarding what was spoken, that one must be a chariot,

it is them that is meant,

but they need not connect to the chariot the vodka or whiskey that is found in the glass.

And he will turn himself over,

as was once the custom,

that when one turns over, the head is momentarily above the feet

(at least).

And very soon, may we merit to dance with exceedingly great joy to greet Moshiach our Righteous One,

who "the breaker has gone up before them,"

and in a manner of immediately and at once,

For it will be "Lift up the head of the children of Israel,"

and it will be "For Shlomo, O G-d, give Your judgments to the king, and Your righteousness to the king's son,"

"He will rule from sea to sea, and from the river to the ends of the earth,"

below ten handbreadths,

according to the simple meaning of the verses,

and with joy and a good heart.