English translation — שיחת יום ב' פ' צו, תענית אסתר, יהפך לשמחה, ה'תשמ"ו - בביהכנ"ס אחרי תפלת מנחה

Already discussed at length in the previous fast days,

including on the fast days of Esther,

regarding the general concept of saying "words of rebuke" on fast days¹

(at least briefly,

since this is on weekdays,

but in a manner that it is taken from the Written Torah and the Oral Torah,

thus it is "a small amount that contains a large amount"²).

And although we have already spoken in previous times¹ the content of "words of rebuke",

nevertheless,

since this is a matter that is dependent on time and a thing in its time,

there is a place

(or even more so)

to review the main concepts and the points of the concepts,

because "each day does its work"².

And especially since this is called "words of rebuke",

thus one cannot fulfill it with what was spoken in the previous year

(although presumably one remembers it or will think it over etc.),

because for it to be "words of rebuke" it must come out in speech.

Therefore, accordingly, we will review briefly the general concepts,

and utilize the time that will remain "to add embellishment",

based on the Written Torah and the Oral Torah.

Regarding the main point of the fast days in general –

we have brought several times what the Alter Rebbe explains

(at length relatively)

in Igeres HaTeshuvah³,

that a fast is called in the language of Scripture⁴ "a day of favor to Hashem",

because it is a day of a time of favor for the work of repentance etc.

And as discussed several times⁴,

that in this very matter that a fast day is called by the name "day of favor",

lies a very great superiority,

because this shows that it is a "favor" that is with greater intensity and greater strength,

such a "favor" that transforms the "affliction" of the fast

(such an affliction that is stated openly and emphasized in the fast,

to the point that this is the explanation of the name "fast",

which "its name that is called upon it in the Holy Tongue" expresses the content of the thing,

according to the well-known teaching of the Baal Shem Tov⁵),

to the point that the fast becomes a "day of favor",

and in the language of Scripture⁵ "to give them life in famine",

that one makes from the "famine" a matter of life⁶.

Furthermore:

That the fast is called by the name "day of favor",

is indeed from the aspect of the time itself;

however, there comes to it an additional action through the work of man,

that a Jew adds in creation,

and in the well-known language⁷,

that a Jew becomes "a partner with the Holy One, blessed be He, in the work of creation".

And one could say even more than this:

When it comes to "the work of creation", there a Jew is only a "partner";

however, when it comes to the matter of a fast, which is a part of Torah and mitzvos –

a Jew becomes a complete master

(more than a partner).

For Torah "is not in heaven"⁸,

and must be done or studied specifically through a soul in a body⁹ –

thus this is more than partnership;

and as we also see in the text of the blessing on mitzvos and the blessing on the Torah:

The text of the blessing on mitzvos is "Who sanctified us with His mitzvos and commanded us",

"and commanded us" from the term "joining and connection"¹⁰,

meaning

(also)

that the mitzvah is in connection with the person who fulfills it,

more than partnership;

and likewise in the text of the blessing on the Torah –

"Who chose us from all the nations and gave us His Torah",

for whoever gives, gives with a generous eye¹¹,

he "gives everything",

thus this is also more than "partnership".

And especially since in the mitzvah itself, we are speaking here about such a mitzvah that has within it

(as mentioned)

the superiority of "the advantage of light from within darkness"¹¹ and "the transformation of darkness to light and bitterness to sweetness"¹²,

because one makes from a matter of "affliction" and fast a good thing and a "day of favor"

(which has an advantage over many mitzvos in which one makes from matters of permission (intermediate matters) a good thing).

Thus it is certainly that in this mitzvah a Jew accomplishes through his work incomparably more, not only regarding the work of creation,

but also regarding other mitzvos.

In addition to this wondrous matter of fasts,

which is a thing common to all fasts,

there is certainly also a unique matter in this specific fast

(among all the other fasts),

because "each day does its work",

and each "day",

each fast day,

has within it a unique matter and a "work" unique to this day.

What the difference between the Fast of Esther and the other fasts is

is not only in that they have "divided times" and "divided names",

but this is a difference in the very category of the fast:

The other four fasts

(which themselves divide into two types¹²:

(a) the Tenth of Tevet, the Seventeenth of Tammuz, the Fast of Gedaliah, and (b) Tisha B'Av),

are a category of fasts that are connected with the Holy Temple and the entire matter of exile¹³,

in contrast, the Fast of Esther is a category unto itself that is not connected with the Holy Temple and with exile and redemption,

and on the contrary –

"we are still the servants of Achashverosh"¹⁴.

Since on this day the advantage in this matter is now revealed,

it is understood simply,

that this is not a deficiency, Heaven forbid, in the Fast of Esther relative to the other fasts,

but on the contrary:

in this there is even more emphasis on the aforementioned elevation of the transformation of affliction into a day of favor –

because here we see,

that even while standing in a situation and state of "we are still the servants of Achashverosh",

one performs upon it the great elevation of transforming a fast day into a day of favor and a time of favor.

Furthermore:

In this we see,

that this is such an inner matter,

to such an extent that no change occurs in it through the fact that it changes from a time of exile to a time of redemption!

And as is understood from the ruling of the Rambam¹⁵ "And even though all remembrance of the troubles will be nullified...

the days of Purim will not be nullified",

from which it is understood also regarding the Fast of Esther,

and it may be said,

that so it was also in the time of the Second Temple

(after the miracle of Purim),

that then they celebrated the miracle of Purim and the Fast of Esther.

It thus emerges,

that the matter of the Fast of Esther has within it the advantage that it is connected both with a state of exile "we are still the servants of Achashverosh" and with a state of redemption.

There is yet another elevation in the Fast of Esther relative to the other fasts:

It has been spoken of several times,

that every special day that occurs once a year,

"once in a year"¹⁶,

must have within it an effect upon all the days of the year¹⁷.

Now this matter exists in many days and in all the fasts;

but when one speaks of this matter in connection with the days of Purim and the Fast of Esther –

it stands there with extra emphasis:

The expression of the verse "once in a year" is stated explicitly in the Torah regarding "Yom Kippur" –

and it is known what is stated in Tikkunei Zohar¹⁸,

that "Yom HaKippurim" is the letters of "Kippurim"

(by way of similarity),

like Purim,

meaning that Purim and Yom Kippur are the same matter,

and on the contrary –

the main thing is actually Purim,

and Yom Kippur is compared to Purim.

From all this is understood the greatness of the merit and the segulah and the "merits"

(of the "day of merit")

that are in the Fast of Esther,

even relative to the other fasts.

Moreover:

As mentioned earlier,

the content of all the fasts is –

the service of teshuvah;

and also this matter stands with extra emphasis in the Fast of Esther, which is a preparation for Purim,

for on Purim there was "they fulfilled what they had already accepted" at the giving of the Torah¹⁸ –

and the content of "they fulfilled what they had already accepted" is the same content as the service of teshuvah,

as is understood simply.

And furthermore:

The service of Purim is in the manner of "a person is obligated to become intoxicated on Purim until he does not know etc."¹⁹,

which is a service of "with all your might" that is above "know",

the perfection of the service of teshuvah.

In this matter of the Fast of Esther itself, one must also find the unique thing in each and every year,

and as has been discussed several times,

that from the unique determination of each year one must extract a matter of assistance and merit in the fulfillment of man's role and mission,

that "I was created to serve my Master"¹⁹.

And since the innovation in the determination of each year is an innovation in Torah and connected with Torah –

it is certainly an innovation beyond measure,

and has within it a merit beyond measure.

First and foremost –

the unique matter of the 13th of Adar

(the Fast of Esther)

in this year,

is that the 13th of Adar already occurred a month before this,

in the first Adar,

and now it is the 13th of the second Adar.

From this matter of the intercalation of years

(that there are two Adars)

there is a lesson in the entirety of man's service

(as has been discussed several times during the year):

The concept of the leap month opens up,

that one completes the eleven days that the solar year exceeds the lunar year²⁰,

until then there still remain so many surplus days to complete the deficit of the lunar year relative to the solar year in the coming years

(as explained in the calculations in the books of astronomy²¹).

From this we have a lesson regarding the Jewish people who "count by the moon"²² because they are likened to the moon –

that in addition to the general service of "the perpetual offerings in their order"²³,

which is indeed an order according to the Torah,

the service that is the "obligation of the day"

(each day performs its task) –

a Jew has the power in "his calendar" and in his "order of times" –

to add and to ascend in holiness,

until he not only completes the deficiency of the past,

but he also adds beyond measure,

in matters of Judaism,

Torah and His commandments.

And this is the special lesson that comes on the Fast of Esther in this year,

that one has the power and merit of a leap year in all the services of the year,

and also in the special service

(mentioned above)

of the Fast of Esther.

In addition to this lesson from the general determination of this year,

there is also a lesson from the specific portion of the weekly Torah portion on the Fast of Esther of this year. And this includes both the general concept of the weekly portion,

the portion that is read in the Torah in public,

and also the specific daily Torah portion for this day,

according to the enactment of our Rabbis, our leaders,

that each day one should study the part of the portion that pertains to that day.

The weekly portion of the Fast of Esther in this year is the portion of Tzav –

from which there is a lesson in the service of man:

Regarding the expression²⁴ "Command (Tzav) the children of Israel"

(at the beginning of the portion) –

Rashi brings in his commentary on the Torah

(the plain meaning of Scripture,

as his statement²⁵ "I have only come for the plain meaning of Scripture")

that "Tzav is nothing other than an expression of urging, immediately and for generations."

And from this there is a general instruction in the service of man to his Maker –

that every matter that is connected with Jews and Judaism,

must be in a manner of "urging."

And as the Alter Rebbe explains in Igeret HaKodesh²⁶,

regarding the trial of the Binding which was the tenth trial²⁷ that confirmed all the trials,

as our Sages say²⁸ that the Supreme One asked of Abraham our Patriarch –

"Stand for Me in this trial so that they will not say there is no substance in the first ones",

that "the Binding itself was not considered such a great trial...

only that Abraham our Patriarch did it with wondrous alacrity to show his joy and desire to fulfill the will of his Maker and to bring satisfaction to his Creator."

In this, however, Rashi adds –

"immediately and for generations":

One might think,

that when one wishes to fulfill the commandment of "Love your fellow as yourself"²⁹,

one can fulfill it with the people of one's generation. One is indeed not fulfilled only with the people of one's place,

as is known the saying of my revered father-in-law, the Rebbe, leader of our generation³⁰,

that the commandment of love of Israel applies even to a Jew who is at the ends of the earth,

whom one has never seen –

but the people of one's generation are sufficient.

To this it is said,

that the emphasis of "Tzav" means "immediately and for generations" –

that a Jew has the power to accomplish not only for his time,

but also for future generations,

in a way that this is a lasting action and also produces fruits and fruits of fruits

(as discussed several times regarding the two concepts in the matter³¹).

And from this we have the double lesson of the weekly portion in connection with the Fast of Esther –

that the service of man must be with alacrity etc.,

and that the love of Israel must be in a way that it will also influence in future generations.

In addition to this, there is also the specific instruction from the daily Torah portion of this day –

from the second to the third in the portion of Tzav.

And the daily Torah portion is generally divided into two parts:

In the first part³² it discusses the commandment of "the griddle-cake of the High Priest",

and in the second part³³ it discusses "This is the law of the sin-offering" and "This is the law of the guilt-offering."

And both of these matters have a connection to a fast day:

The fast day is indeed a day of atonement,

as explained in Igeret HaTeshuvah³⁴,

that the completeness of atonement and the essence of atonement

(in the manner of "and it shall be accepted for him to make atonement for him"³⁵)

is accomplished specifically through the fast –

and also the matters in this portion speak about matters of atonement,

both the griddle-cake of the High Priest

(as will be explained),

and the laws of sin-offering and guilt-offering

(according to the simple meaning of the matter).

As explained in the books of Ta'amei HaMitzvos,

particularly in Sefer HaChinuch³⁶

[a book that is brought by the great ones of Israel in general,

and also in the Chassidic books of the Tzemach Tzedek,

particularly in his Sefer HaMitzvos]

regarding the reason for the Chavitin of the Kohen Gadol:

"Because the Kohen Gadol is the agent between Israel and their Father in heaven,

that is,

for he bears prayer to Him on their behalf,

and through his prayers and the service of his offerings they are atoned,

therefore it is fitting for such a man to have a special offering constantly, like the communal tamid offerings...

And for this purpose it will benefit him and them."

From this it is understood³⁷,

that the effect of the Chavitin offering of the Kohen Gadol is a matter of atonement for all Jews –

similar to the tamid offerings which are communal offerings for atonement for all Jews,

therefore the offering of the Chavitin of the Kohen Gadol is "half in the morning and half in the evening"³⁸,

just as with the tamid offerings that³⁹ "one lamb you shall offer in the morning and the second lamb you shall offer between the evenings."

And as he brings there³⁶,

that "just as the tamid offerings are two each day, so too he is obligated to offer his meal-offering twice a day...

And there is no doubt that a person's arousal is not comparable when he offers his own special offering to when he offers an offering that is shared with him,

and this is a known and proven thing for everyone,

for regarding what is special to him alone he is more aroused,

and there is no need to elaborate on this."

That the effect of atonement through the Kohen Gadol is a general matter

(because although it is "half in the morning and half in the evening",

nevertheless it is a general matter that is performed by the Kohen Gadol for all of Israel);

afterwards, however, this must descend into the particular details of atonement

[and as the Mitteler Rebbe explains⁴⁰ regarding the matter of contemplation,

that contemplation effects its effect specifically when it is (not only a general contemplation,

but also) a particular contemplation] –

and this is the matter of "this is the law of the chatas" and "this is the law of the asham",

about which the second part of today's Chumash lesson speaks.

Just as this is in simple terms –

so too is it in the service of man:

The matter of the Kohen Gadol exists in particular in every single Jew,

and this is the yechidah of his soul⁴¹.

This brings out the beginning of the daily Chumash lesson –

that the yechidah in the soul of every Jew effects an effect on all his other matters "in the morning" and "in the evening",

which includes the entire twenty-four hour period –

i.e., the effect of the "yechidah in the soul" is drawn into all the details of man's service at all times⁴².

But this service is a general service,

which is connected with the "makif of yechidah",

which is a most elevated makif;

afterwards, this itself must be drawn into details and details of details,

as the Mitteler Rebbe explains there⁴³,

that there can be the most general and greatest contemplation,

up to the most supreme makif

(similar to the makif of yechidah) –

and nevertheless,

there must specifically be particular contemplation,

which is hinted at in the matter of "this is the law of the chatas" and "this is the law of the asham".

And from this we derive the instruction in the service of the Fast of Esther in this year:

The service of a fast in general,

the service of teshuvah,

is indeed connected with the yechidah in the soul,

as understood from Igeres HaTeshuvah⁴⁴

(and it is also understood simply)

that teshuvah in its completeness is specifically when it is connected with the yechidah in the soul;

and particularly the Fast of Esther which is a fast unique among all fasts in this matter

(as above).

We have the lesson from the daily Chumash lesson on the Fast of Esther in this year –

that we have the special empowerment from the level of yechidah in the soul,

the Kohen Gadol in the soul,

and together with this it is drawn into details.

Regarding this, it is also customary lately,

to pause at the daily lesson in the Rambam

(according to the division of three chapters per day –

and after three times it becomes a chazakah⁴⁵,

which can be said as a hint,

that the study of three chapters (three times) gives a "chazakah",

a strength in the service of the entire day and the entire year,

and even in the entire Torah,

as the Rambam writes in his introduction to his book that the book includes the entire Torah).

One indeed sees a special connection between today's lesson in the Rambam⁴⁶ and the matter of the fast:

As mentioned earlier,

the general matter of the fast

(and particularly the Fast of Esther) –

is the matter of teshuvah;

and this is the daily lesson in the Rambam –

the Laws of Teshuvah.

In the daily study of the Rambam itself, it is customary to pause on particular matters

(at least in the manner of remarks,

and "give to the wise and he will become wiser" ⁴⁷) –

we will raise two matters in today's study:

a) In today's study, one finds a novel point in the Rambam:

The Rambam writes ⁴⁸ "And what is repentance? –

It is that the sinner abandon his sin and remove it from his thought and resolve in his heart not to do it again...

and likewise regret the past",

and these details,

regret for the past and acceptance for the future,

have a source in the Gemara ⁴⁹,

but the Rambam then adds "and the Knower of mysteries testify concerning him that he will never return to this sin".

And this condition is seemingly a novel matter for which one must seek a source,

and seemingly also requires an explanation of the concept:

When it comes to repentance for a specific matter –

why is his conduct relevant

(in practice)

for tomorrow or "forever"?

Nevertheless, the Rambam says,

that for repentance to be complete,

it is not only that the person's decision must be that "he will never return to this sin",

but moreover,

that "the Knower of mysteries testify concerning him that he will never return to this sin"!

b) Another novelty is found in the Rambam –

at the beginning of the Laws of Repentance:

When the Rambam defines the commandment of repentance at the beginning of the Laws of Repentance,

he says,

that the commandment consists of "when he repents and returns from his sin, he is obligated to confess",

i.e., the commandment is specifically the verbal confession.

This has been discussed at length previously

(and it has already been printed ⁵⁰),

that it can be explained in two ways:

a) That the essence of repentance and abandonment of sin is a general commandment –

and general commands are not counted in the enumeration of the commandments,

as the Rambam explains in the principles at the beginning of the Book of Commandments ⁵¹;

consequently, the Rambam counts only the commandment of verbal confession,

which is a specific commandment.

b) We see regarding commandments that contain two parts,

thought and speech,

that specifically the part of the commandment that pertains to speech is counted –

as is the case with the commandment of Torah study ⁵² and the commandment of prayer ⁵³.

And so too regarding repentance,

that although it includes also a part in thought,

abandonment of sin,

regret for the past and acceptance for the future,

nevertheless, specifically the part of speech within it is counted,

the matter of confession.

And as has been discussed several times the details of the matters in this,

and this is not the place to elaborate on this.

From all the above, the unique aspect of the Fast of Esther in this year is understood,

with its unique instructions.

And this is in addition to what was discussed last year

(and has already been printed ⁵³)

regarding that fasts in general,

and the Fast of Esther in particular,

are connected with strengthening and adding in the three pillars of Torah, prayer, and charity:

The unique aspect in Torah and prayer in all fasts –

is the reading of the Torah and the Haftarah on the fast day.

And in this there is a special emphasis on the Fast of Esther –

for one of the verses of the Haftarah is ⁵⁴ "Instead of the thornbush shall come up a cypress, and instead of the nettle shall come up a myrtle",

our Sages say ⁵⁵ that "myrtle –

this is Esther",

as it is written ⁵⁶ "Hadassah, that is Esther".

Furthermore:

In the Torah reading of the fast days, it speaks of the matter of the Thirteen Attributes of Mercy, regarding which it is stated ⁵⁷ "And Hashem passed before him and proclaimed, Hashem, Hashem, etc.",

and it is understood ⁵⁸,

that the level of "and He proclaimed",

the level that proclaims "Hashem, Hashem",

is higher than these Names.

And this too is particularly relevant to the Fast of Esther –

as is known ⁵⁹ the explanation of why in the Megillah of Esther no Holy Names are mentioned,

because it is connected with the level in Divinity that is higher than Names.

And so too regarding the matter of charity unique to all fasts –

there is a special emphasis on the Fast of Esther,

for specifically on this fast there is a special custom to give a half-shekel ⁶⁰,

and three times a half-shekel,

corresponding to the "three offerings mentioned here" ⁶¹.

And surely this has already been done before Minchah

(according to the custom of Israel),

and those who for whatever reason have not yet done so,

will surely do so now.

May it be His will,

that the aforementioned addition in the matters of Torah, prayer, and charity in the manner of "double for wisdom" ⁶²,

and the doubling of the matters of Purim in this year,

the leap year –

Should bring about the revelation from Above in a manner of "double for wisdom."⁶³ As it is brought in the Midrash that this is the superiority of the later tablets over the first tablets,

and likewise it will be now in the situation and state of "and at that time,"⁶⁴

in the true and complete redemption,

when the Holy Temple will be in a manner of "double for wisdom,"

with greater strength and vigor,

in comparison to all the Holy Temples and Tabernacles that preceded,

and especially through the addition in charity,

for "great is charity, for it brings the redemption closer."⁶⁵

In continuation of the above,

and as usual every day of the week,

they will also distribute, by means of the tanks, to each and every one present here

(or in the adjacent synagogue),

men, women, and children,

to each one a dollar,

to give for charity. And how good—

that it should be before Purim,

and in any case—

no later than Purim,

and whoever adds, they add to him.

And the combination of all these matters together,

both through the study of Torah,

and through prayer

(the Minchah prayer),

and through charity—

will bring, very soon, the "great assembly shall return here."⁶⁶

And speedily in our days, actually, there will be the perfection of the Torah,

"they fulfilled what they had already accepted,"

together with the perfection of the people,

"with our youths and with our elders, etc., with our sons and with our daughters,"⁶⁷

and in a manner of "great assembly" in the singular,

which is a greater perfection.

And together with this—

there will be the perfection of the land,

and not merely perfection,

but "Hashem your God will expand your border,"⁶⁸

like the leap year, which is not only the completion of what is lacking,

but also a matter of expansion in relation to the other years.

And there will be the "document of redemption from redemption,"⁶⁹

which is especially emphasized in the leap year when Purim is established specifically in the second Adar for this reason,

that there will be the true and complete redemption through Mashiach our righteousness,

and they will eat the feast-offerings and Passover-offerings in the Third Holy Temple,

in our holy land,

and in Jerusalem, the holy city,

and on the holy mountain,

And also before Passover, they will have the offerings of the Sabbaths and the intervening days,

including the griddle-cake of the High Priest from Aharon,

for "Moshe and Aharon are with them."⁷⁰

And all this should be from a situation and state of "and for all the children of Israel there was light in their dwellings"⁷¹ still in the last moments of exile,

and dance to greet Mashiach our righteousness,

until a joy of "until one does not know."

[The Rebbe, shlita, distributed to the tanks, may they live, dollar bills,

in order to distribute to each of those present, may they live, one bill,

with the intent to give it (or its equivalent) to charity before Purim (and in any case, no later than Purim).]