English translation — שיחה לילדי "צבאות השם" שיחיו, יום ד' פ' צו, י' אדר שני, ערב תענית אסתר (מוקדם), ה'תשד"מ

They recited the twelve verses and sayings of our Sages¹.

Afterwards they sang the melody "We want Moshiach now".

The holiday of Purim is distinguished from all other days of the year,

by the fact that then there is a custom among Jews² to make various performances,

and they disguise themselves and put on "masks" and the like;

and in general, one rejoices on Purim with a very great joy,

which is even more, incomparably so, regarding the joy of other festive days of the year³,

until the joy is in such a manner that it breaks all boundaries⁴,

and one does not reckon with the established order,

but rather grabs the first thing that comes to hand and rejoices with it.

Therefore, today we will conduct ourselves differently than we conduct ourselves at other gatherings,

when we begin from the particular instruction of the day of the week

(in the weekly Torah portion),

and of the month,

deriving from it a lesson,

rather we will immediately begin with a matter that is connected to Purim. For this is the first thing that "comes to hand" on such a day,

when we stand a few days before Purim and are occupied with the preparations for Purim.

And the connection of Purim to this gathering is in a special way also according to the known,

how on Purim the great influence of Jewish children is emphasized,

because the miracle of Purim was dependent upon and a result of the conduct of Jewish children at the time of the miracle of Purim⁵.

And since this matter is told in the Torah from the language of instruction⁶,

a Torah that is a directive and an eternal instruction for all times and for all generations and in all places –

it is understood that this has a connection also to Jewish children in the present time.

Until, being a part of Torah, also applies to this that which you just said, that "the matter is very near to you, in your mouth and in your heart, to do it"⁸,

that this is clear and near until it can be immediately translated and understood,

until it can be brought down "in your mouth",

in speech,

"and in your heart",

in thought,

and "to do it" - in actual deed in daily life.

From this it is also understandable,

that just as it was at the time of Purim,

that Jewish children had a very important influence on the situation of the Jewish people,

until their conduct brought about the nullification of the decree of Haman⁵,

until it became for all Jews "for the Jews there was light and joy and gladness and honor"⁹

[as we read in the Megillah,

which is the primary commandment of Purim,

and we read it twice (at night and by day)¹⁰ with a blessing and with the blessing of Shehecheyanu¹¹],

i.e., not only was the decree nullified,

but "it was reversed"¹²,

there came to the Jews "light and joy and gladness and honor" –

so too in all times,

the conduct of Jewish children has an influence on the situation of the Jewish people in general,

and effects the nullification of the "decree of Haman",

until in a manner of "and it was reversed",

a reversed state

(from what was at the time of the decree),

which brings about a very great joy,

that they disguise themselves and do things that are the opposite of order

(as above section 1),

so that the joy should be greater and deeper.

The explanation of how Jewish children need to conduct themselves in order to accomplish this,

will be understood after we first explain the function of the conduct of Jewish children at the time of Purim.

The Midrash¹³ relates,

that after the decree of Haman was decreed,

"Mordechai saw three children coming from the schoolhouse¹⁴,

and Mordechai ran after them...

When Mordechai reached the children he asked one of them, 'Recite your verse for me'¹⁵,

He said to him, 'Do not¹⁶ fear sudden terror, nor the destruction of the wicked when it comes',

The second began and said, 'I read today and with this verse I stopped at the schoolhouse¹⁷: "Take counsel¹⁸ and it will be foiled, speak a word and it will not stand, for G-d is with us"',

The third began and said, 'And until¹⁹ old age I am He, and until hoary hair I will carry; I have made, and I will bear, and I will carry and deliver',

When Mordechai heard this he laughed and was very happy...

He said, 'For good tidings that they told me, that I will not fear the evil counsel, etc.'"

What is the content of Mordechai's question "Recite your verse for me",

and why did he ask specifically three children,

and what is the content of the three verses?

One can say the explanation of this²⁰:

The general reason why Mordechai was not satisfied with one answer is,

because he wanted to prove to the world that this is not an isolated case,

or that it is only an answer from a part of Jewish children,

therefore he also asked a second child "your verse",

and afterwards Mordechai wanted to establish this as a chazakah,

as is known that a chazakah is established after three times²¹,

for then it becomes a strong thing and an eternal thing –

therefore he also asked a third child "your verse".

And the answer of all these three children,

that "your verse",

their verse with which they live,

is in the content of the absence of fear etc. of the decree of Haman,

and especially since the answer was without any preparation or readiness for it –

this brought out the strength of how Jewish children hold strong and are not affected by the decree of Haman,

because they trust in the Most High.

However, since everything in the Torah is precise,

and we also see that during prayer

(as you just said at the conclusion of the Minchah prayer)

we say the same three verses and in the same order²² –

it is understood,

that each verse adds to the verse before it,

and they are arranged in order.

In the decree of Haman there were three stages:

First he thought,

as it is written²³ "the thought of Haman the son of Hammedatha the Agagite etc.",

"his evil thought which he thought"²⁴;

Afterwards,

when this did not help,

he spoke about the decree,

and he advised Achashverosh and his ministers,

as related in the Megillah²⁵;

and later,

when this also did not help –

he acted in actual deed,

he persuaded Achashverosh to sign the decree in actuality.

And one can say,

that corresponding to this were the three verses that the "children" said to Mordechai

(and through this –

they nullified the decree in the three aforementioned stages),

and therefore they are indeed in this order:

The first verse is,

"Do not fear sudden terror, nor the destruction of the wicked when it comes":

i.e., a Jew should not fear the "terror" that "the wicked" in general want to cast upon him,

which "terror" is also connected with "destruction",

darkness²⁶,

because the wicked want in their thought to effect, G-d forbid, that a Jew should be in darkness and not live according to "Torah is light"²⁷ and not see that the Most High is with him;

Then comes the second verse and warns,

that one also need not fear from "the counsel of Haman",

because "Take counsel and it will be foiled, speak a word and it will not stand, for G-d is with us";

Afterwards,

since we see that Haman was not satisfied with his "counsel",

but he also persuaded Achashverosh

(who was a foolish king,

as the Gemara says²⁸,

and therefore he allowed himself to be persuaded by Haman)

to sign the decree –

it was necessary to warn,

that even in such a situation when one stands in danger,

and one needs to come to salvation,

even then "I will carry and deliver",

which "and deliver" means "I will be rescued".

And this salvation is with such strength,

that one is saved from the worst situation,

even after there was the thought of Haman and the speech of Haman and the deed of Haman,

until he persuaded the foolish king

(who allowed himself to be convinced by Haman's foolishness and persuasions) –

and the "salvation" is in a manner of "it was reversed",

as it was later,

that the miracle of Purim was in a manner of "and it was reversed".

And this is the content of the answer of the three children:

Since Haman wanted to cast a fear upon the Jews,

"with Mordechai"²⁹,

including Jewish children –

he first did this in his thought,

and this itself could bring a fear upon the Jews,

knowing who Haman is,

that he was a minister by the emperor of that time,

and together with this he descends from Amalek

(Haman the Agagite)³⁰,

whose descendants are known for their attitude of non-love towards Jews and decrees upon Jews.

And his thought was in a manner of "the destruction of the wicked",

that he wants to darken the Jews:

Instead of that which the Jews have "Torah is light",

they must go with the brightness of Torah and have a bright life and illuminate the entire world –

Haman wanted that there should be "darkness" for them.

And this is through that which instead of the recognition that the Most High is everywhere,

as you just said "In the beginning G-d created the heavens and the earth"³¹,

and especially with Jews who

(as you just said⁷)

"behold, Hashem stands over him"³² even though "the whole earth is full of His glory"³³,

like a "commander-in-chief" who is especially connected with "the legions of Hashem",

with all Jews,

"from youth to elder, infants and women"³⁴

(young and grown),

and they believe in this in a manner of "the matter is very near to you",

which brings a very great joy,

as you said⁸ "Yisrael shall rejoice in its Maker"³⁵ –

instead of this, Haman wants to cast awe and fear,

the opposite of joy,

"sudden terror and the destruction of the wicked".

And later Haman brought down his thought into speech and counsel,

until into deed as above.

For this Mordechai asked the children "Recite your verse for me",

that each of them should tell him what is "his verse",

with which he lives,

and they told him the three verses that express the trust that one has nothing to fear,

neither from the thought of Haman, nor from the speech of Haman, nor from the deed of Haman.

From this we have a clear instruction also regarding our present time,

an instruction that is bright and clear,

because for every Jew there was "for the Jews there was light" in the days of Purim and they took the brightness with them for all the days of the year,

until we say³⁶ "so may it be for us",

that also for us the same matter should be fulfilled –

then certainly the instruction is clear and bright.

The instruction is:

Also in our time there is the wicked Haman,

"the man, the adversary and enemy, this wicked Haman"³⁷,

which is the "evil inclination",

and also in the way he tries to influence Jewish children and adults, there are the same three stages as were by Haman:

When a Jew is a "soldier" of the Most High,

and serves Him in a manner of "the matter is very near to you, in your mouth and in your heart, to do it",

and Jewish children go in the ways of Torah and in the ways that Mordechai the Jew taught –

the inclination comes and wants to frighten the Jewish child:

First he frightens him "in thought",

i.e., the very fact that there is an evil inclination that makes him feel that Judaism is "difficult",

casts upon him a "fear".

For this we have the instruction from the first verse –

"Do not fear sudden terror, nor the destruction of the wicked when it comes".

Later the evil inclination tries to influence him "in speech",

i.e., with claims and advice –

he wants to persuade him,

that even when the time comes when he needs to make a blessing,

he should persuade his educators,

mentors and teachers and parents that he is now tired,

consequently it is difficult for him to pray and say blessings,

and he needs to eat immediately because he has no strength or time to make a blessing;

and needless to say when he has a doubt about which blessing to make,

or whether the food is kosher –

he has no time or strength for this.

For this the instruction is from the second verse –

"Take counsel and it will be foiled, speak a word and it will not stand, for G-d is with us",

that one strengthens himself and is not affected by the counsels of the inclination,

and one eats and drinks only that which is kosher,

that which Mordechai and Esther permitted to eat,

and they transmitted this to the parents of every child –

that they should educate him,

that before one eats one must find out whether the item is kosher and one must make a blessing,

because "for G-d is with us",

one holds with the Most High,

consequently one overcomes the counsels of the inclination,

and one conducts himself as a Jewish child should conduct himself,

and this brings the complete victory of all Jewish children in the entire world,

as it was at the time of Purim,

that the miracle was in all the provinces of King Achashverosh "from Hodu to Cush"³⁸.

Afterwards, however, the evil inclination can come with an even more difficult manner of frightening,

when he sees that he was not successful with thought and speech –

through that which he comes to a Jewish child and tells him,

that if he will hold onto Judaism,

he will stand in a situation where he will need to come to a special salvation,

to be rescued from a difficulty:

Since –

the inclination claims to him –

he is connected to Judaism,

it places him in a situation,

that on Shabbat,

when all his friends play "ball" and the like,

he goes away to the synagogue and hears "Barchu" and answers "Kedushah"

(as you just did at the Minchah prayer),

and he refrains from playing with his friends –

he comes into a state of separation even from such friends with whom he lives on the same street or neighborhood and meets them,

consequently he wants to live with them in peace,

but Shabbat and Yom Tov and other matters of Judaism compel him to stand in a situation where he needs salvation. And this is a claim with which the evil inclination wants to frighten a Jew.

On this comes the third verse,

that there is nothing to fear,

because the Supreme One says "And until old age I am He, and until hoary hair I will bear,

I have made, and I will carry, and I will bear and deliver",

that the Supreme One is with every Jewish child,

and He will save him,

from childhood until "old age" and "hoary hair",

and in such a manner that the Jew will have no difficulties during his lifetime,

because he is with the Supreme One –

and the Supreme One,

the "Commander-in-Chief",

sees to it that the Jew should have no difficulties,

even not in material matters,

so that the thought, speech and action of the evil inclination will be nullified,

until "and it was reversed",

and it becomes "for the Jews there was light and joy and gladness and honor",

until even "the ignoramuses"³⁹ help them out.

And this is the lesson that one has from the matter of Purim,

which gives strength to the study that one always has:

The story of the Megillah,

with the details explained in the Midrashim of our Sages, of blessed memory,

are a lesson and a special empowerment –

that one should know that "for G-d is with us",

that the Supreme One is with each one of us, until

(as was said)

"and He examines the kidneys and heart if one serves Him properly"⁴⁰,

until that through "Yisrael shall rejoice in its Maker"³⁵ it becomes "Hashem shall rejoice⁴¹ in His works"⁴²,

that the Supreme One rejoices with every Jew,

and with every Jewish child.

And especially when the Supreme One sees that the daily conduct of Jewish children is as befits "the Hosts of Hashem" –

this adds even more to the joy of the Supreme One,

and just as then

(at the time of Purim)

there was "light and joy" of the greatest magnitude,

so too in every generation and in every place,

also in our country and in our city and in our neighborhood,

and everywhere that Jews are found.

And this then brings that the joy is drawn from the Jews to the entire world,

a great Purim joy and a true Purim joy.

All of which is accomplished through the fact that the preparatory service in the days of preparation for Purim is complete –

this brings that also the service on the day of Purim itself should be complete.

And this brings the "document of redemption from redemption"⁴³,

that through the fact that the Supreme One sees how Jews rejoice with Torah and mitzvos even during the time of exile –

He hastens the eternal joy,

"everlasting joy"⁴⁴,

which will be very soon,

and one will join redemption to redemption,

in the true and complete redemption through Moshiach our righteousness.

In addition to what was stated above

(section 1),

today's day has another connection to the days of Purim:

Although we are several days before Purim,

we are already occupied

(as mentioned)

with the preparations and arrangements for Purim,

which –

also the preparations must be done with joy,

as it should be with every mitzvah⁴⁵,

and especially such a mitzvah whose essence is a very great joy,

even more than the joy of a Festival⁴⁶.

And in addition to this,

also the matter of a "gathering",

an assembling together of children,

is connected to Purim –

because in addition to that "and you shall love your fellow as yourself –

this is a great principle in the Torah"⁴⁷,

it is however emphasized in this the connection to Purim,

when there was the preparation for the miracle through "go, gather together all the Jews"⁴⁸,

that they gathered together all the Jews,

with the same purpose and goal and intention,

to prepare themselves and do all that was incumbent upon them to nullify the decree of Haman the wicked;

and so in our time the preparation for the nullification of the decree of this evil inclination must be in the manner that the children do this with joy,

and they influence their parents and brothers and sisters and the entire surroundings –

so that there is a "gathering" of everyone together as a preparation for Purim,

and with joy and alacrity.

After having explained

(at least a part of)

the lesson of the days of Purim,

we will return to the regular order of every gathering,

to learn the special lesson of this specific day and of the specific Torah portion.

First of all, we will dwell on the study of the fixed day of the week,

which is

(not as usual most of the time,

when the gathering is on the third day, on which "it was doubled 'that it was good'"⁴⁹, but)

on the fourth day,

and then we will dwell on the study of the part of the weekly portion that has a connection to this day,

which is the part from the fourth to the fifth aliyah in the portion of Tzav.

And the study is such that each one of us can learn,

and consequently he must learn it,

and in a manner of "for the matter is very near to you, in your mouth and in your heart, to do it",

that this should influence "in your mouth",

on his speech,

and "in your heart",

on his thinking –

until this comes down to the main thing,

deed is the main thing⁵⁰,

in the "to do it".

When one looks into the Torah,

one immediately finds what is the special matter of the fourth day of the week:

Just as the special matter of the third day is,

that on the third day of the act of Creation there was "it was doubled 'that it was good'",

so on the fourth day of the act of Creation was the matter of the creation of the luminaries,

as it is written⁵¹ "and G-d made the two great luminaries

(i.e., great relative to the stars⁵²)

the great luminary

(the sun)

to rule the day and the small luminary

(the moon, which is a smaller luminary,

but it is great relative to the stars⁵³)

to rule the night etc."

From this there is a lesson for everyone,

"from youth to old man, infants and women":

The difference between the sun and the moon is:

When the sun shines there is a full bright day,

and every day is bright,

without any changes;

i.e., the radiance and light of the sun is the same,

regardless of whether this is the first day of the month or the fourteenth day of the month etc.

(like the days of Purim) –

the sun is always with the same radiance,

without changes.

In contrast, the moon is different,

that even when it shines in its fullness,

it does not illuminate the entire world completely like the sun,

so that one always sees clearly and brightly,

in addition to this,

that in this itself there are changes from day to day,

from the eleventh to the twelfth to the thirteenth to the fourteenth,

until the day when the moon stands in its perfection⁵⁴.

When one asks a Jew,

and especially one who belongs to "the Hosts of Hashem",

what is for him a "true day" and what is the "true night" –

he will surely answer:

"Night" is the matter of "the destruction of the wicked",

when the evil inclination and the wicked darken the world,

and they want to darken the instructions of the Torah of light and its mitzvos. And when a Jew in such a situation does what is incumbent upon him not to be influenced by the evil inclination –

he is compared to "the light of the moon",

because although he does everything and does not listen to the evil inclination,

and despite the fact that it is night and there is "they devised a plan",

he carries out his "mission"

(his shlichus)

to bring in Torah and mitzvos,

"in your heart" and "in your mouth" and "to do it",

both in the heart and in the study of Torah and in the fulfillment of mitzvos –

it is however not with full brightness.

Therefore, the next day,

after he has fought with the evil inclination,

the evil inclination begins anew to darken,

and he must fight with him again.

And further:

Since he is in a state of "the light of the moon",

therefore there are for him changes and alterations from day to day:

It is easier to overcome the evil inclination on Shabbos, Yom Tov and Purim than to overcome him on a day that is not entirely permeated with the fullest brightness of Torah and mitzvos. Because on such a day time remains for weekday matters,

in contrast to when Shabbos, Yom Tov, Purim and the like come.

That is, in other words,

that the matter of "night" is the time of exile when one must fight with the evil inclination,

and then the Jew is like a moon that shines at night,

until that on certain days he shines in such a manner,

that although "we are still servants of Achashverosh"⁵⁵,

nevertheless he is in great joy and the evil inclination flees from a Jew and certainly does not "bother" him.

But nevertheless, the light of the moon is not in ultimate perfection even when it is in its perfection –

and this is the function of the light of the sun,

the light of day,

which is the time of redemption,

when "and the spirit of impurity I will remove from the earth"⁵⁶,

and "and Hashem will be for you an everlasting light"⁵⁷,

when there will be an eternal brightness,

because the evil inclination will be completely nullified,

and there will be an end to "the destruction of the wicked",

and one will stand in a state of joy and goodness of heart,

without any wars.

And this is the lesson that one learns from the fourth day of the week,

that a Jew must not be influenced and frightened by the fact that it is night,

and there is "they devised a plan" and there is "the destruction of the wicked" etc. –

because through the fact that he will do his service like the light of the moon,

to shine in the place of darkness,

one will ultimately come to the light of day,

the light of the sun,

until "and Hashem will be for you an everlasting light",

because "for G-d is with us",

and "do not fear".

And especially since we are already at the time when the night of exile has already passed,

and one only needs to finish a few small things,

and then one will finish the "fight",

and nullify the counsels of this evil inclination and the darkness and destruction of this evil inclination and the "suffering"

(torment)

of this evil inclination –

one is in such a state,

that immediately after one finishes the few small things,

one will immediately dance from the time of the "small luminary"

(the time of exile),

together with the joy of Purim –

into the brightness of "Hashem an everlasting light",

of the "great luminary"

(redemption).

And especially since we are in a leap year,

when the sun and the moon are balanced⁵⁸ –

it gives even more strength,

that from the state of exile which is connected to the light of the moon,

one should very soon dance into the state of redemption,

when the light of the sun shines.

And this is also the lesson that one learns from the weekly portion,

from the portion of today's day:

Regarding the portion of today's day,

Rashi⁵⁹ says:

"This section was said seven days before the erection of the Mishkan".

That is, that in this portion it speaks about a time,

when everything was already ready to erect the Mishkan,

but it was not erected,

and all its parts –

the planks,

the curtains and the vessels –

were standing separately.

So when the day came,

the first day of the seven days of inauguration,

everything was brought to Moshe,

and Moshe erected the Mishkan for the first time,

and they began to offer the inauguration offerings.

And who were those who offered the offerings –

the verse says⁵⁹:

"Take Aharon and his sons with him",

and Moshe himself was also there,

for he erected the Mishkan,

and they all performed their service in the Mishkan,

offered the offerings etc.

From this too one has a clear lesson from the Torah of truth and the Torah of light,

which illuminates and makes known,

that a Jew always stands in a state where he is completely ready for the erection of the Temple, called Mishkan⁶⁰,

the third Beis HaMikdash. For although one learns this portion on this day,

it is a lesson for all the days of the year.

All of which depends on each one of you and of us and of the entire Jewish people completing and finishing in the last moments of exile that which he needs to complete in the study of Torah and fulfillment of mitzvos and with joy –

and the exile is finished,

and in a manner that no remnants remain of it,

because it is a true redemption,

a redemption after which there is no exile⁶¹.

And then one will go "with our young and with our old etc. with our sons and with our daughters"⁶²,

i.e., that each one of you takes along all the Jewish children that he can reach,

through the fact that he influences them in the manner of "and you shall love your fellow as yourself",

a boy on a boy and a girl on a girl,

that each one of them should become a part of "the Hosts of Hashem" and complete his part in illuminating the last days of exile.

And one will go together with the perfection of Torah and its mitzvos,

i.e., one has completed everything that one needed to do in the study of Torah and fulfillment of mitzvos,

until this becomes complete;

and one goes with the perfection of the people and the perfection of the Torah to the Land of Israel,

where everything is standing and ready that the third Beis HaMikdash, called Mishkan, should be built,

on the Temple Mount in Yerushalayim, the holy city, in our holy land,

"a land which etc. the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year"⁶³,

and there will be "the perfection of the land".

And there will be all these three perfections together,

with the coming of Moshiach our righteousness,

may he come and redeem us and lead us upright to our land,

in a manner of "with the clouds of heaven"⁶⁴,

in the blink of an eye;

that one looks around and immediately when one finishes the study of Torah and fulfillment of mitzvos,

one looks and sees that one is in our holy land,

in Yerushalayim, the holy city,

on the Temple Mount and in the Beis HaMikdash,

and with joy and goodness of heart.

Since deed is the main thing,

in addition to what has been spoken until now in speech,

we have prayed the Minchah prayer together,

and reviewed verses from the Written Torah and statements from the Oral Torah –

we will also do in this gathering a matter of "to do it",

actual deed.

Therefore,

as is customary in every gathering,

we will conclude with the mitzvah of tzedakah,

by giving each of you coins for tzedakah.

And especially since tzedakah has a special connection to Purim,

because one of the mitzvos of Purim is "gifts to the poor"⁶⁵,

tzedakah;

therefore it is most fitting,

during the preparations for Purim,

and especially at a gathering of Jewish children,

"sucklings and infants"⁶⁶,

which is made in honor of Purim,

whose matter of sucklings and infants is indeed "to still the enemy and the avenger"⁶⁶ to destroy the counsel of Haman the wicked,

the enemy and avenger of that time,

and of the evil inclination in our time –

therefore each of you will be given three coins

(which also has a connection to Purim,

when one gives (as a preparation for Purim) three coins of the half-shekel⁶⁷):

Each of you will surely give one coin to charity;

the second –

for charity connected with Purim;

and with the third coin you should do as you see fit,

in a good, kosher, and holy manner.

As an introduction to the charity,

and also to emphasize

(as at every gathering)

the matter of joy,

a joy connected with a melody –

they will conclude with the melodies of each gathering.

And in particular, that the joy will show the evil inclination,

that not only do we have absolutely no fear of it,

"Do not fear",

and not only are its counsels in a state of "and it is foiled",

that all undesirable things are nullified,

but moreover –

that one is very happy,

and one keeps singing and adding in matters of Torah and mitzvos,

not looking at the thought, counsel, and deed of the evil inclination. Because not only is one not affected by it,

but "and it was turned around",

this brings even more desire in the study of Torah and fulfillment of mitzvos,

and in influencing one's surroundings,

starting with one's friends,

a boy on all his friends and a girl on all her friends,

and certainly in one's own home.

And following this –

they will sing the melody that is also connected with Purim,

"Take counsel and it will be foiled",

as said earlier that the three verses "Do not fear", "Take counsel", and "Until old age" have a special connection to Purim;

And afterwards they will sing in the language of the country,

so that also the evil inclination,

of whom it is reasonable to say that it does not understand Yiddish because it does not understand Judaism,

should also understand the melody:

"We want Moshiach now".

This will add even more,

that not only will the "ignorant" not interfere with Judaism, G-d forbid,

but on the contrary –

they will help so that one can study Torah and fulfill mitzvos even more calmly,

and do so with true joy,

with joy and a good heart.

And afterwards they will conclude with the melody of "He will build the Beis HaMikdash speedily in our days"⁶⁸,

and conclude with the main thing –

"Amen, may it be His will",

that so it should be and will be in actual reality,

below ten handbreadths,

through the true and complete redemption,

speedily in our very days, now,

through our righteous Moshiach.

They sang "Take counsel",

"But the righteous",

"We want Moshiach now",

"May it be His will etc. He will build the Beis HaMikdash, may it be built speedily, and give us our portion in Your Torah".

[The Rebbe, king of Moshiach, shlita, gave the counselors and counselors, may they live, ten-cent coins,

to give to each and every boy and girl, may they live, three coins:

one –

to give to charity,

and the second –

for charity connected with Purim,

and the third –

to do with it as they see fit].