English translation — שיחה לילדי "צבאות השם" שיחיו - בבית הכנסת. אחרי תפלת מנחה - יום א' פ' תשא, י"ב אדר ה'תשמ"ב

A

They said the twelve verses and the sayings of our Sages, may their memory be for a blessing.

Afterwards they sang the melody "We Want Moshiach Now".

B

This is a gathering of "Tzivos Hashem",

of Jewish children who are before Bar Mitzvah and Bas Mitzvah,

which is connected with a preparation for the days of Purim.

Therefore, first of all, one must emphasize and contemplate how to prepare oneself,

also in actual deed. For the days of Purim.

Oh, in such a way –

that afterwards the impression should remain

(the imprint)

from it in actual deed for an entire year.

This is just as it was in the days of Purim the first time, in the time of Mordechai and Esther:

It is told in the Megillah of Esther,

that the nullification of the decree and the victory of the Jews and the joy that came forth from it,

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

with all the things that it enumerates in the Megillah –

came after and through the preparation of the Jews in the days before it

(and as will be explained below, section 7),

which

(the preparation)

nullified the decrees,

and on the contrary:

it caused that it should be "and it was turned around",

that "for the Jews there was light and joy and gladness and honor" even more than it was before

(before the decrees).

From this it is also understandable regarding the days of Purim now:

When one prepares oneself with the appropriate preparations in the days before Purim for the days of Purim –

then the days of Purim are as they ought to be. And whoever adds in the liveliness,

strength and Jewishness in the preparation for Purim –

he thereby also adds in the light and joy

("light and joy")

of the days of Purim that come afterwards.

And this then affects the entire year,

that it should be a year of "light and joy and gladness and honor".

C

This has a special connection with Jewish children:

It is told in the Midrash,

that at the time when they needed to act in nullifying the decree against the Jews,

and to bring down the "and it was turned around" of Purim –

they gathered together Jewish children,

and they prayed and learned Torah together with them. And the voice of the children "ascended" on high directly to the Supreme One,

and this caused that the decree and all the bad things should be nullified,

and on the contrary –

it became "and it was turned around",

it became a joy and a very great joy,

as the joy of Purim is –

that "a person is obligated to become intoxicated on Purim until he does not know, etc."

which is an even greater joy than the joy of the Festivals,

the Festival of Passover,

the Festival of Shavuos and the Festival of Sukkos

(although the Festival of Sukkos is called "the time of our joy").

And so too must it be now:

As said above,

the Torah tells us that the victory and joy of Purim must come through a fitting preparation in the days before it. Therefore, Jewish children have a special mission and a special power:

Just as in the days of Purim the first time the preparation

(before Purim)

of Jewish children specifically brought about the victory and the joy of Purim through their gathering together and praying and learning –

so too now,

Jewish children must specifically pray and request all these matters connected with Purim and that they should all be successful,

and afterwards also learn Torah,

first of all –

the laws

(dinim)

that are connected with Purim,

and the laws connected with the Holy Temple,

just as it was then,

as is told in the Gemara,

that the Jewish children then also learned the laws

connected with the Holy Temple –

because it must be "these days are remembered and performed",

every year that which was in these days the first time repeats itself,

"in those days at this time".

And on the contrary:

"We ascend in holiness" –

Jews in general and Jewish children in particular add and elevate higher in each and every year,

all these matters that come as a preparation for Purim –

prayer and the study of Torah,

and in general –

all matters of Judaism,

as will be explained below.

D

The preparation

(specifically of Jewish children)

for the days of Purim must consist,

in addition to the matter of prayer and Torah study

(the laws connected with Purim,

and laws connected with the Holy Temple),

just as it was during the days of Purim the first time

(as above) –

also in the general matter of standing firm in all matters connected with Judaism,

which is the general matter of Purim:

The general matter of Purim was connected with that which Mordechai the Jew was the conduct of "he would not bow and he would not prostrate himself" to Haman,

to gentileness:

Even though the Jews were then a small nation among an all-powerful empire –

they knew

(beginning with Mordechai the Jew)

that every Jew is called by the name "Jew",

because he acknowledges the entire Torah,

and although Jews belong to different tribes,

when it comes to matters of Judaism they become one thing,

"Jews",

by virtue of the fact that they acknowledge the entire Torah.

And in all matters connected with Judaism all see that "he would not bow and he would not prostrate himself",

that one stands upright and does not bend.

And so too is the instruction now,

as a preparation for the days of Purim:

When it comes to matters connected with Judaism,

and the evil inclination endeavors not to allow that the Jew, the

Jewish child,

should do so with all the strength and with all the vitality,

and wishes to convince him for example,

that even if one is not entirely certain that the candy is kosher –

he should eat it, heaven forbid,

or that because he can play ball,

he should because of this, heaven forbid, not review the matters in Torah, by contrast –

It is "he would not bow and he would not prostrate himself":

He does not bow and does not yield to it,

rather he stands with all firmness to conduct himself as a Jewish child should conduct himself in all matters of Judaism –

in fulfilling all the commandments with beauty,

and learning Torah with diligence and devotion,

and this is more precious to him than all things of the world.

And therefore

(because this is more precious to him than all things in the world)

he gathers together and draws and also influences his friends,

and all Jewish boys to whom he can reach,

and a girl –

her friends and all Jewish girls to whom she can reach,

and the parents,

and the entire "school",

or "house of study",

and all Jews around him –

as was just said in the twelve verses and sayings of our sages "you shall love your fellow as yourself",

that they should conduct themselves likewise,

and with strength,

"he would not bow and he would not prostrate himself".

H

And then comes the greatest victory over the evil inclination,

until it also becomes the victory to nullify all decrees –

because one draws all Jews,

and there comes the gathering together of all Jews in "Shushan the capital":

"Shushan the capital" is the capital city

(the capital city)

of the Most High,

as is known that the Most High is called

(also)

by the name "Achashverosh",

meaning "His end and His beginning",

of the King of kings, the Holy One blessed be He,

and therefore "Shushan the capital",

the capital city of King Achashverosh –

the capital city of the Most High;

And because every Jewish child comes to his home and to the cheder,

and he says that he belongs to "the hosts of the Lord",

to the army of the Most High,

it is as discussed

several times,

that the Most High is a "commander-in-chief"

(of "the hosts of the Lord")

who is found with each of His "soldiers",

where the Jewish child,

a boy or a girl

(the "soldier" of "the hosts of the Lord"), is,

right there is found the Most High –

therefore right there where the Jewish child is –

it becomes "Shushan the capital",

the capital city of the Most High.

From this it is understood,

that every Jewish child can certainly lead the war against the evil inclination and be victorious,

and carry out the holy mission that he has from the King of kings, the Holy One blessed be He,

of whom "His end and His beginning":

Then the Jewish child comes as an emissary from the Almighty to himself,

to his evil inclination,

and tells him that the evil inclination must

(the Jewish child)

help him serve the Almighty,

and not hinder him, heaven forbid;

And afterwards he certainly fulfills this in practice in "the deed is the main thing";

Until he thus also affects the entire surroundings,

because,

as was just said in the twelve verses and sayings of our sages of blessed memory,

"In the beginning God created the heavens and the earth":

the entire world,

the earth and the heavens,

were created by the Almighty,

through the "commander-in-chief" of the "hosts of the Lord",

that the Almighty has chosen each one of you as His "soldier" in His army,

with the mission that you should spread the study of Torah and the fulfillment of the commandments and Judaism in general,

beginning with oneself,

and from one's own home,

that it should be even more a Jewish home than it was until now,

and also to affect the entire surroundings,

until the entire world.

And

And then it is a certain thing that one is victorious against the evil inclination with the greatest victory,

until one is victorious and nullifies all decrees.

And every Jewish child,

together with their parents,

with their teachers and female teachers,

guides and female guides,

together with all Jews –

prepare themselves to celebrate the days of Purim with the greatest joy,

"until one does not know",

And afterwards one continues this,

one brings it down,

into the entire year,

so that the entire year should be a joyful year,

and a year illuminated with "light, this is Torah",

with the light of Torah that he has learned,

and learns continually more and more,

and with "joy, this is a festival",

with Jewish joy:

just like the joy of the festivals –

he has joy of a commandment,

because he fulfills commandments with joy.

And together with this they prepare themselves with joy for the joy of Purim,

with the greatest success

(as above) –

they also prepare themselves afterwards for "connecting redemption to redemption",

from the redemption and joy of Purim

(in the month of Adar)

to the redemption of the month of Nissan

(which comes immediately after Purim in the month of Adar),

that "in Nissan they were redeemed and in Nissan they are destined to be redeemed",

And "as in the days of your going out from the land of Egypt I will show him wonders" –

to the redemption that will come very soon,

"now",

through our righteous Messiah,

speedily in our days, literally.

This

In what does the special preparation for the days of Purim consist that was among the Jews at that time as told in the Megillah –

in addition to what was said above –

learning the laws of Purim in the Torah,

and praying,

also with a special request

(a special prayer)

that all these preparations for Purim should be with great success,

and in general –

stand firm in all matters of Judaism

("he will not bow nor prostrate himself")?

It consists of this –

as told in the Megillah –

that Esther told Mordechai "go, gather all the Jews who are found in Shushan etc." The concept in this:

As a preparation to nullify the decrees that were then,

and it should be "and it was reversed",

"for the Jews there was light and joy and gladness and honor" –

one says to Mordechai,

not looking at the fact that in Shushan the capital,

the main city then

(and there),

there were Jews representatives of all kinds of circles and of all kinds of tribes –

he should gather them all together,

because each one of the Jews,

to whatever tribe he may belong and to whatever circle he may belong,

he is a "Jew",

he admits to the entire Torah

(as above section d),

which brings that all Jews should be "one people":

although the Jews are "scattered and dispersed among the nations" –

since however the Jews have one Torah,

and they conduct themselves according to the one Torah

(admits to the entire Torah),

this unifies them so that they are "one people".

And this that Jews conduct themselves according to the Torah

(one),

brings that one sees openly how "their laws are different from every nation":

When a Jew,

a Jewish child,

needs to eat something,

he does not look how the non-Jewish children conduct themselves,

rather he asks according to what is written in the Shulchan Aruch,

whether the food is a kosher food,

and whether he may send it to his friend

(and a girl –

to a friend)

Mishloach Manot on Purim;

so too regarding using his time

(as above section d) –

a Jewish child does not look how a non-Jewish child uses his time,

rather he is different from all children of all other nations,

because he is a "Yehudi",

who acknowledges the entire Torah,

he must conduct himself in every matter according to what is written in the Torah.

And in order to know what is written in the Torah

(in order to know how to conduct oneself)

there must be his study of Torah,

he must learn Torah,

as was said earlier

(in the twelve verses and sayings of our sages of blessed memory)

"And you shall teach them to your children and speak of them" –

and learn Torah "when you sit in your house and when you walk on the road and when you lie down and when you rise up",

And also influence thus upon all the Jews,

upon all Jews whom he can reach,

and tell them,

with a liveliness that there must be study of Torah "when you sit in your house and when you walk on the road and when you lie down and when you rise up",

And he shows a living example,

that he learns

Torah "when you lie down and when you rise up",

and "when you walk on the road" –

that when he goes or travels somewhere he takes with him a book,

a pamphlet,

in which he can learn Torah,

and also "when you sit in your house" he learns Torah:

Although he has already come home from cheder,

from Talmud Torah,

from yeshivah,

or from school for girls,

"Beit Rivkah" and the like –

he (she) knows

that study of Torah must be even "when you sit in your house";

always there must be study of Torah and fulfillment of commandments.

Ch

And then,

one knows from the Megillah,

that this brought the victory,

and brought also "light" and "joy" in its simple sense:

While still in exile it already became illuminated

(as much as it can be illuminated in exile),

and it also became the preparation

(the preparation)

proper for the true illumination that will be in the true and complete redemption;

And while still in exile it became "joy":

As much as a Jew can be happy in exile,

before Moshiach our righteous one comes –

the Almighty gives every Jew his blessings,

that he is healthy,

and all members of his family are healthy,

and have all a livelihood,

consequently one is happy in its simple sense.

And also –

that he and all members of his family learn Torah and conduct themselves as "Jews" should conduct themselves, –

with all the joy,

which brings down the true joy of a commandment.

T

The above is also connected with the daily portion of Chumash of today. As was said several times,

that from every matter a Jew must learn what he can take from it in his service to the Almighty,

what can he take from it that should add in his being a "Yehudi".

And all the more so when it speaks about a matter in Torah –

the daily portion of Chumash of the day:

The daily portion of Chumash of today begins:

"And Hashem spoke to Moses saying: When you take a census of the children of Israel",

the Almighty instructs that one should count Jews.

The matter of counting is:

When one counts people,

the smallest among them is counted as one whole point like the greatest among them. As this is in its simple sense

(as was said several times):

When one counts Jews for a minyan,

it does not look at what one has learned a lot,

and is already old many years,

and the second is quite small in learning,

and has just become bar-mitzvah –

they both count equally for one. The smallest counts for one exactly as the greatest counts for one.

One of the lessons that one can take from it now for "Tzivot Hashem":

Each one of you,

by virtue of your entering into "Tzivos Hashem",

you are in the "Legion of the King"

(which stands for the tribe of Levi)

. And as is known, the tribe of Levi,

"Legion of the King" they begin to count immediately when one is born,

"from a month old and upward"

(when one sees that it is a healthy child).

And according to what the Rambam says that "not the tribe of Levi alone, but every person etc. whose spirit was moved etc." he is like Levi and a Kohen and "Hashem is his portion and inheritance" –

it is understandable that just as the tribe of Levi they began to count "from a month old and upward",

so too they begin to count every Jewish child who dedicates himself to serving the Almighty,

through learning His Torah and fulfilling His commandments –

immediately from when he is born,

"from a month old and upward",

and immediately then he enters into the "Legion of the King",

into "Tzivos Hashem".

And since he is already then "counted",

he is considered as one whole exactly like the greatest Jew,

even Aharon the Kohen Gadol,

is considered as one whole.

And from this he has the lesson connected with what was previously discussed in connection with Purim:

Since he is a small child,

he can nevertheless think that he cannot accomplish so much,

and how can he demand of himself that he should be a part of "the gathering of all

the Jews" etc. –

when he knows that he still needs to learn a lot,

and fulfill many more commandments?!

They tell him that the "Legion of the King",

"Tzivos Hashem",

are "counted" immediately when one is born

("from a month old and upward"),

and consequently he is considered as one whole exactly as the greatest is considered as one whole in the counting of the tribe which dedicated itself to serving the Almighty.

So too, the Jewish child has resolved within himself to serve the Almighty,

to become a true "Jew",

who acknowledges the entire Torah,

learns Torah and fulfills its commandments,

and does so every day,

"when you sit in your house and when you walk on the road and when you lie down and when you rise up"

(as above).

And then all Jews are counted together,

and there is the "gathering of all the Jews",

from all Jews becomes "one nation",

one single entity,

one single people.

Yes

And especially after each one registers himself and has a letter in one of the general Torah scrolls,

as discussed several times.

That today one of the general Torah scrolls is being completed in California.

That this is also connected with the aforementioned matter,

the unity of all Jews together:

Notwithstanding that one is "scattered and dispersed" –

the completion of the Torah scroll is in California,

and here we are in New York –

all become united through "their religions

(different from every nation)",

through Jewish commandments and through the Jewish Torah

(Torah scroll),

and this becomes "one nation",

As this is simply:

Just as by those who are in California there is today the joy of the completion of the Torah scroll,

so too is the joy also here in New York,

and this becomes a joy for the entire Jewish people throughout the entire globe in the whole world,

And it also becomes a joy in heaven,

by the Almighty and by all the angels –

from the fact that Jewish children and Jewish adults unite together,

"the gathering of all the Jews",

and they become "one nation" openly,

and they unite through one Torah.

Twelve

And the unification of all Jews through one Torah brings closer,

that very soon "all the Jews",

and in the language of the Megillah "from youth to elder, infants and women",

should go to the one and only land,

to our holy land the Land of Israel,

which was given by the Almighty,

by the "Commander-in-Chief",

to every Jew and all Jews,

beginning from very young Jewish children,

until Jews in all generations.

Just as Purim and the joy of Purim are connected with the completeness of the Torah,

"Jew" –

acknowledges the entire Torah

(as above, section 4),

and with the completeness of the people,

"gather all the Jews",

"from youth to elder, infants and women"

(as above, section 7 and onward) –

so too is this connected with the completeness of the land,

as follows

(section 15).

And one approaches in a manner of "he will not bow nor prostrate himself",

one is not frightened by any threats,

by any pressures and by any terrors –

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

the Almighty is with us,

it is a certain thing that there will be "the fear of the Jews fell upon them".

When Jews conduct themselves as "Jews",

they acknowledge the entire Torah,

and hold strongly to the entire Torah,

and hold strongly to the Almighty –

their fear falls upon all around them,

and one does not need to come to any wars, heaven forbid,

"a sword shall not pass through your land",

one does not need to come to weapons at all,

and specifically then one has true peace,

"and I will give peace in the land",

in the holy and complete land,

and this brings peace to the entire world,

so that also among nations "nation shall not lift up sword against nation",

also among them Jews bring peace.

13

And as mentioned,

this is specifically through that which Jews stand as "Jews",

that "he will not bow nor prostrate himself",

and they hold firmly the entire complete Land of Israel

(completeness of the land)

for one holds to the entirety of Torah

(completeness of the Torah),

and one holds the entire Jewish people,

"from youth to elder, infants and women"

(completeness of the people).

Through what can one hold a people that is "scattered

and divided" that it should be "one people"? –

is the one and only way for this,

that one stands in a manner of "he will not bow nor prostrate himself",

one holds to the Almighty,

and one holds to His Torah,

and one is not frightened by one's own gentile-like behavior,

and certainly not by the gentile-like behavior of another Jew,

and certainly not by gentiles in the simple sense,

for on the contrary:

the gentiles give honor,

"joy and honor",

to Mordechai and to "the people of Mordechai" specifically when Mordechai and "the people of Mordechai"

(the people that conduct themselves like Mordechai)

conduct themselves in a manner of "he will not bow nor prostrate himself",

they stand firm,

that since the Almighty gave them the Torah –

they hold to the Torah through learning it,

and fulfilling everything that is written in the Torah.

And everything in a manner of "he will not bow nor prostrate himself":

one will not enter into dispute, heaven forbid,

but rather say with simplicity,

with certainty:

each one of us is a "Jew",

who acknowledges the entire Torah. And here no calculations help,

no diplomacies,

no politics –

for one deals with the Torah of truth,

which was given from "Havayah Elokim is truth",

and that "the seal of the Holy One, blessed be He, is truth",

the Almighty has sealed every thing that He created, –

how does it have its true existence –

this is when everything conducts itself according to the Torah of truth,

with truthfulness.

And specifically this is the one and only way that one has honor among non-Jews,

among other nations,

and the one and only way that one can have honor from another Jew

(to differentiate).

And this is the one and only way that there should be peace in the land,

in the Land of Israel,

and the one and only way that there should be peace in the world.

14

And this matter,

that one holds strongly to the completeness of the Torah and through this –

to the completeness of the land –

one effects and one implements it with every Jew,

from small to great,

"from youth to elder, infants and women"

(completeness of the people).

And the small Jewish children demonstrate in this the true living example,

starting from one,

and so all Jewish children,

and especially the Jewish children who find themselves in the countries "behind the Iron Curtain",

where there they unfortunately do not have the possibility to storm into the streets with Purim –

nevertheless,

they too hold strongly to Purim and to all its commandments.

This also underscores that the Jewish people are one and only people,

which extends across all generations,

and to it belongs the one land

(the Land of Israel),

because it holds itself to one Torah,

which they are all bound together through one God,

through the Almighty.

Do

The aforementioned,

regarding the completeness of the Torah,

the completeness of the people and the completeness of the land and the connection between them,

is connected specifically with Purim and with the joy of Purim:

Purim is connected with the fact that Jews conduct themselves as "Jews,"

that they acknowledge the entire Torah in its entirety,

the completeness of the Torah

(as above section d).

It is also connected with the matter of "gather all the Jews,"

"from youth to elder, infants and women" –

the completeness of the people

(as above section z and onward).

And also connected with the completeness of the land:

In the time of Mordechai and Esther

(during the seventy years of the Babylonian exile,

between the First Temple and the Second Temple)

there were also those who did not strive that the Land of Israel be in its completeness,

until they came to Shushan the capital and there informed and spoke slander against the Holy Temple and against

(the inhabitants of)

the Land of Israel

("they wrote an accusation against the inhabitants of Judah and Jerusalem"),

and through this they prevented the building of the Second Temple temporarily

(which had already begun to be built).

And one can connect this with what is stated in the Gemara

(as discussed earlier (section g)),

that Mordechai studied the laws connected with the Holy Temple.

And one can say one of the reasons for this:

Mordechai was certain that through studying the laws connected with the Holy Temple, the decree that the aforementioned informers brought about would be nullified

(through their informing and slander against the Holy Temple)

that they should, heaven forbid, prevent the building of the Holy Temple,

and that they should complete the building of the Holy Temple

(the Second),

whose part had already been built.

Do

So too should it be in our time,

in the time of exile,

after the Holy Temple was destroyed,

and it must be rebuilt anew –

through bringing down,

by means of our deeds and our service,

Mashiach our righteousness,

and he will build the Holy Temple in its place,

he will build the entire Holy Temple,

from beginning to end –

And only then will the exile be completed,

and the beginning of the redemption and the redemption will begin –

And he will gather the dispersed of Israel:

Only after the building of the Holy Temple will he gather all the Jews from all the places and countries where they are found,

Starting from us and from all the Jews wherever they are,

And starting from each Jew wherever he may be,

because,

as discussed earlier

(section e),

the place of each Jew is called "Shushan the capital,"

the capital city of the Almighty –

therefore the Jew must also say,

that the ingathering of the exiles

(by means of Mashiach our righteousness)

will begin from him,

because he is found in "Shushan the capital,"

the capital city of the Almighty,

and he must carry out there the mission of the Almighty,

And then Mashiach comes "now" and gathers the dispersed of Israel,

He takes each one of us,

and each one of the Jews who are found "behind the iron curtain,"

and each one of the Jews who are found in all the countries of the world,

"one hundred and twenty-seven provinces,"

And brings them all "on the wings of eagles,"

very speedily,

to the Holy Land,

to the entire land,

to a joyful land and a Jewish land,

permeated with Judaism in all its details.

And even before that,

still in the last days of exile,

in the last moments before Mashiach comes –

there is "light and joy and gladness and honor,"

And everyone goes together

(as stated),

speedily in our days,

with Mashiach our righteousness and with the Almighty,

who also "the Divine Presence

(was)

in exile,"

and very quickly,

"with the clouds of heaven,"

as it is stated in the prophecy of Daniel,

that one flies on clouds and arrives immediately,

"now,"

to the Holy Land,

In the true and complete redemption,

and speedily in our days, literally.

Do

The deed is the main thing –

Every thing must be connected with a mitzvah,

with fulfilling a mitzvah in actual practice. So too in our case –

standing in the days that come as preparation for Purim, one must connect this with a deed and a mitzvah in actual practice:

The main preparation for Purim is

(as discussed earlier)

to ensure and remind that when Purim will come,

each and every one of you should fulfill all the mitzvahs that are connected with Purim. And you should also ensure all those around you,

that they should also do so.

Starting from saying "Ve'al HaNissim" in the evening prayer of

(the night of)

Purim,

and also saying it in Birkat HaMazon,

and then –

also saying it in the prayers of the day of Purim;

hearing the reading of the Megillah on the night and on the day of Purim;

hearing the reading of the Torah on the day of Purim;

fulfilling the mitzvahs

(on the day of Purim) of

"Mishloach Manot Ish LeRe'ehu" –

that each of you should endeavor to give to "Re'ehu" –

"Manot":

at least two "edibles" –

two items that can be eaten immediately;

and "Matanot LaEvyonim" –

giving charity,

at least to two poor people;

fulfilling the mitzvah of "Mishteh VeSimchah" –

eating the Purim meal.

And doing all this with a joy of a mitzvah until a joy "Ad DeLo Yada"

(as discussed earlier).

May He live.

What has been enumerated is all actual deed that must be on the days of Purim;

but one must also do an actual deed now,

when we have all gathered together.

Thus, in addition to that which we have all prayed together

(the afternoon prayer),

the pillar of service

(prayer),

and we have all learned together the twelve verses and sayings of our sages,

from the Written Torah and the Oral Torah,

the pillar of Torah,

and we will then give the "dimes"

(a coin of ten prutahs)

to each of you to give to charity,

the third pillar,

acts of loving-kindness

(charity) –

we will now do another thing in actual deed to further connect this gathering with the preparations for Purim:

It is related in the Midrash,

that after the decree of the wicked Haman was decreed

(before the nullification of the decree in the days of Purim)

Mordechai the Jew found Jewish children,

"three children who were coming from the schoolhouse",

and Haman was present there. And Mordechai "asked one of them

(from the children)

recite to me your verse"

(what verse in the Torah can you say).

The child said to him the verse:

"Do not be afraid of sudden terror, nor of the destruction of the wicked when it comes." Then the second child said the verse:

"Take counsel and it will be foiled, speak a word and it will not stand, for G-d is with us." And then the third child said the verse:

"And until old age I am He, and until gray hair I will bear; I have made, and I will carry, and I will bear and deliver."

We will now also sing with a melody all these

three verses:

"Do not be afraid, etc.",

"Take counsel, etc., G-d is with us" and "And until old age, etc.".

And this will be an immediate preparation that very soon,

"now",

will be fulfilled the verse "But the righteous will give thanks to Your name; the upright will dwell in Your presence",

that we will sit,

with a true settlement,

in the Holy Land,

we will sit there and receive "Your presence" –

see the "face of the Lord, G-d" in the Holy Temple.

And therefore, one should conclude by also singing the melody with the words of the verse "But the righteous will give thanks to Your name; the upright will dwell in Your presence".

[They sang "Do not be afraid, etc." "Take counsel, etc., G-d is with us." "And until old age I am He." "But the righteous."]

His Holiness, the Rebbe, may he live for many good days, gave to the counselors and counselors, may they live, coins of ten cents,

to give to each and every one of the boys and girls, may they live, two coins:

one –

to give to charity,

and the second –

to do with it as they see fit *.