Kuntres Gimmel Tammuz 5774

Transcript

‫וקבל היהודים‬ ‫תשל"ח‬ V’Kibel HaYehudim 5738 ‫חלק ג‬ Part Three www.simplychassidus.com ‫ב"ה‬ About Simply Chassidus Simply Chassidus releases one ma’amar of the Rebbe each month with English translation and commentary. Each ma’amar is divided into three sections, each of which can be learned in approximately one hour. By learning one section per week, usually on Shabbos morning, participants can finish one ma’amar per month, with time to review the ma’amar on Shabbos Mevarchim. Simply Chassidus is translated by Simcha Kanter and is a project of Congregation Bnei Ruven in Chicago under the direction of Rabbi Boruch Hertz. Reviewed with Rabbi Fischel Oster in the zechus of refuah shleima for ‫ארי' יהודה בן שרה רבקה‬. Made possible by The ma’amar “V’Kibel HaYehudim 5738” from Sefer Hamaamorim Volume 3 is copyrighted by Kehot Publication Society, a division of Merkos L’inyonei Chinuch, and is reprinted here with permission. ‫ד"ה וקבל היהודים‬ 3 Section Three In the first two sections, the Rebbe explained the following points:  Even though the Jews were on an extremely high spiritual level at the time of the Giving of the Torah, they were unable to “completely accept” (make an eternal commitment to) the Torah at that time. Later, at the time of Purim, the Jews “finished” (completed) the acceptance that they started at the time of the Giving of the Torah – even though they were on a much lower spiritual level.  The strategic target of Haman’s persecution was the education of Jewish “children” of all ages. From this, we learn that we need to preserve true Jewish education with selfsacrifice.  The unique advantage that enabled the Jews to accept the Torah at the time of Purim was the fact that they were “crushed.” When a Jew is “crushed” (either physically or by recognizing how far he is from truly expressing the essence of his soul) he is able to reach the “source of light” (the essence of Hashem) and “completely accept” the Torah.  On a practical level, when a Jew achieves this level of bittul, he is able to commit himself equally to all areas of serving Hashem rather than favoring those areas that are most compatible with his own preferences and nature.  Additionally, when a Jew achieves this level of bittul he will be in a continuous state of learning and growth, willing to learn from everyone and everything he sees and hears. In addition to having the strength to overcome his obvious “enemies” [challenges], his bittul gives him the sensitivity to recognize the more subtle “enemies” that are easily missed. ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬  4 This level of complete bittul is made possible by a Jew’s connection to Moshe Rabbeinu. In addition to referring to the Rebbe of the generation, “Moshe Rabbeinu” also refers to the essence of a Jew’s soul. When a Jew is connected to (sensitive to) his own “Moshe Rabbeinu,” this enables him to realize that even his greatest achievements still haven’t expressed the unlimited greatness of the essence of his soul.  The Jews were unable to achieve this complete bittul and completely accept the Torah at the time of the Giving of the Torah for two reasons: o At the time of the Giving of the Torah, the Jews’ spiritual level was a gift from Hashem (from “above to below”). “Complete acceptance” (complete bittul) can’t be achieved as a gift from above because it doesn’t give the person the opportunity to incorporate the bittul into his own limited existence (from “below to above”). o Complete acceptance (complete bittul) requires a connection to the essence of the soul (and therefore the essence of G-dliness). In order to reach the “source of light” (the essence), a Jew needs to be crushed. Because their spiritual level at the time of the Giving of the Torah wasn’t their own accomplishment, they couldn’t be “crushed” about it. Being “crushed” is only possible in the time of galus, when a Jew doesn’t experience G-dly revelations. In this section, the Rebbe will show how the advantage of serving Hashem “from below to above” is reflected in the portion of Chumash from the day this ma’amar was said, Tuesday of parshas Ki Sisa. ‫ד"ה וקבל היהודים‬ 5 ,‫ז) ויש לקשר מה שנת"ל בגודל העילוי שבעבודת התחתונים‬ ‫ עם פרשת‬,‫שע"י דוקא נעשה הקיום דמה שהחלו לעשות‬ ‫השבוע [ובזה גופא עם השיעור דהיום דיום השלישי [שענינו‬ ‫ ע"פ‬- ]71‫ טוב לשמים וטוב לבריות‬,70‫הוא שהוכפל בו כי טוב‬ ‫תקנת כ"ק מו"ח אדמו"ר ללמוד בכל יום מימות השבוע פרשה‬ ‫ ובפרט‬72‫אחת בפרשת השבוע] ע"פ המבואר בהמאמרים‬ 73 ‫במאמר כ"ק אדמו"ר (מהורש"ב) נ"ע שלפני ששים שנה‬ ‫ ועתה אם נא מצאתי חן בעיניך גו' למען‬74‫בפרשתנו עה"פ‬ ‫אמצא חן בעיניך גו' כי מצאתי חן בעיניך גו' כי מצאת חן בעיני‬ ‫[דעי"ז יהי' ונפלינו אני ועמך מכל העם אשר על פני האדמה‬ ])‫(דונפלינו הוא כענין נפלא שנת"ל‬ In addition to the fact that the entire week is connected to the parsha of that week, based on the custom established by the Frierdiker Rebbe to learn one of the seven portions of that parsha each day of the week (chitas), we see that each day is connected to the portion read that day. The Rebbe said this ma’amar on Tuesday (which corresponds to the third day of creation on which the Torah says “and it was good” twice – representing “goodness for Heaven and goodness for creations”) of parshas Ki Sisa, which contains the pesukim below. After the Jews sinned with the Golden Calf, Hashem said that He would (only) send His “angel” before the Jews to lead them to Eretz Yisroel. Moshe then requested several things from Hashem: [Moshe said,] “And now, if I have indeed found favor in Your eyes, please let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people ‫אתי ֵחן‬ ִ ‫וְ ַע ָּתה ִאם נָּ א ָּמ ָּצ‬ ָּ ֶ‫ְב ֵעינ‬ ‫יך הוֹ ִד ֵענִ י נָּ א ֶאת‬ ‫ְד ָּרכֶ ָּך וְ ֵא ָּד ֲע ָּך לְ ַמ ַען‬ ָּ ֶ‫ֶא ְמ ָּצא ֵחן ְב ֵעינ‬ ‫יך ו ְר ֵאה‬ :‫ִכי ַע ְמ ָּך ַהגוֹ י ַה ֶזה‬ [and don’t start a new nation from my descendants]. So He said, "My Presence will go [and not ‫ֹאמר ָּפנַ י יֵ לֵ כו וַ ֲהנִ ח ִֹתי‬ ַ ‫וַ י‬ ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ just My angel], and I will give you rest." And he said to Him, "[This is exactly what I want:] If Your Presence does not go [with 6 :‫לָּ ְך‬ ָּ ֶ‫ֹאמר ֵאלָּ יו ִאם ֵאין ָּפנ‬ ‫יך‬ ֶ ‫וַ י‬ :‫הֹלְ כִ ים ַאל ַת ֲעלֵ נו ִמ ֶזה‬ us], do not take us up from here. For how then will it be known that I have found favor in Your eyes [in comparison to the other nations], I and Your people? Is it not in that You will go with us [and not rest Your Presence on the other nations]? Then I and Your people will be ‫ו ַב ֶמה | יִ ָּו ַדע ֵאפוֹ א ִכי‬ ָּ ֶ‫אתי ֵחן ְב ֵעינ‬ ‫יך ֲאנִ י‬ ִ ‫ָּמ ָּצ‬ ָּ ֹ‫לו‬ ‫וְ ַע ֶמ ָּך ֲה א ְבלֶ כְ ְתך ִע ָּמנו‬ ‫וְ נִ ְפלִ ינו ֲאנִ י וְ ַע ְמ ָּך ִמ ָּכל‬ ‫ָּה ָּעם ֲא ֶשר ַעל ְפנֵ י‬ :‫ָּה ֲא ָּד ָּמה‬ distinguished from every [other] nation on the face of the earth." And Hashem said to Moshe: "Even this thing that you have spoken, I will do [and I will not rest My Presence on the other nations], for you have found favor in My ‫משה ַגם‬ ֶ ‫ֹאמר יְ יָּ ֶאל‬ ֶ ‫וַ י‬ ‫ֶאת ַה ָּד ָּבר ַה ֶזה ֲא ֶשר‬ ‫את‬ ָּ ‫ִד ַב ְר ָּת ֶא ֱע ֶשה ִכי ָּמ ָּצ‬ :‫ֵחן ְב ֵעינַ י וָּ ֵא ָּד ֲע ָּך ְב ֵשם‬ eyes, and I have known you by name." In a ma’amar from 5678, the Rebbe Rashab asks the following question: ‫דצריך להבין מהי המעלה בענין החן שמשה רבינו ביקש‬ ‫ וע"י‬,‫והפציר כ"כ ע"ז ועד שזה הי' תכלית השלימות דבקשתו‬ ,'‫ שקר החן גו‬75‫ דהלא כתיב‬,‫החן יהי' אח"כ ונפלינו אני ועמך‬ ‫ ויש יתרון גדול‬,‫והוא מפני שהחן הוא בחי' אתעדל"ע מצ"ע‬ .‫במה שבא באתעדל"ת‬ Moshe’s request was focused on finding chein (favor) in the eyes of Hashem, and implied that through this the Jews would be “distinguished from every [other] nation on the face of the earth.” What special quality does chein have that caused Moshe Rabbeinu’s entire request to be focused on finding chein in the eyes of Hashem? 7 ‫ד"ה וקבל היהודים‬ Furthermore, in Eishes Chayil (which comes from the book of Mishlei), it says that “chein is false.” On a spiritual level, chein is “false” because it represents a revelation of G-dliness “from above to below” which was not earned through a Jew’s own efforts in his service of Hashem. Even though the revelation which a Jew earns through his own efforts might be less than “winning the lottery” of sudden G-dly inspiration (chein), the process of earning the revelation transforms the receiver into a person who is able to appreciate the revelation and incorporate it into his thoughts and behaviors. From this perspective, “chein is false” – sudden inspiration that a Jew doesn’t earn won’t bring about a true and lasting change in who he is. This type of revelation is referred to as a “revelation from above to below which comes before the person’s efforts.” (“Before” doesn’t necessarily mean that there will be effort afterwards – it just means that it wasn’t earned through [it is “before”] the Jew’s efforts.) Why would Moshe be requesting chein if it has this obvious disadvantage? ‫ומבאר שם בזה דישנה בחי' אתעדל"ע הנמשך לאחר‬ ‫האתעדל"ת שזהו המשכה מבחי' עצמות א"ס שאין אתעדל"ת‬ ‫מגעת לשם כלל והוא רק בבחי' מתנה (והוא הנק' מתנת חנם‬ ,‫שהוא לשון חן כו') רק שזה נמשך לאחרי שלימות האתעדל"ת‬ '‫ אי לאו דעביד לי' נייחא לנפשי' כו‬76‫וכמו גבי מתנה דאמרז"ל‬ .‫הגם שהיא בבחי' מתנה‬ Even though the level of chein explained above is “false,” there is another type of “revelation from above” which comes after a Jew has accomplished (“earned”) everything that he is capable of. Whereas the “revelation from above” which comes before a Jew’s efforts is from the level of makkif (which doesn’t recognize the Jew’s efforts and doesn’t become internalized), the “revelation from above” which ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 8 comes after the completion of a Jew’s efforts is from Hashem’s essence (which can become internalized within the Jew). When Moshe requested “chein,” he was referring to this higher level which comes after the completion of a Jew’s service of Hashem. This type of revelation is also considered “chein” (unearned favor) because a limited creation is incapable of “earning” a revelation of Hashem’s essence, so it must be given as a “gift” from above. Even though a gift is not earned, the Sages say that “if the recipient hadn’t done something nice for the giver, the giver wouldn’t have given the gift.” A gift isn’t “fairly earned,” but it does incorporate some recognition of the actions of the receiver. Similarly, after (and because) a Jew reaches the highest level that he is capable of with his limited abilities, Hashem chooses to give him a “gift” – the revelation of His essence. The Rebbe explains the way that a Jew needs to serve Hashem in order to receive the “gift” of the higher level of chein: ,]77‫והנה העבודה שבזה היא [כמובן ע"פ המבואר בהמאמר שם‬ '‫ ענין האמונה שבבחי' ממכ"ע אך בבחי' זו שייך שיהי‬78‫דישנו‬ ‫מעין זה גם בחסידי אוה"ע ועד שבישראל אפשר שבחי' ממכ"ע‬ ,‫ ועיקר האמונה דנש"י הוא במדריגת סוכ"ע‬.‫תהי' בבחי' ידיעה‬ '‫ שמע ישראל ה‬80‫ דזהו מ"ש‬,79‫דאמונה זו שייכת רק בישראל‬ ‫אלקינו ה' אחד שזהו"ע הקבלה והאמונה בבחי' סוכ"ע ובזה‬ ‫נאמר שמע ישראל דוקא שאמונה זו היא רק בנש"י [משא"כ‬ ‫מ"ש ברוך שם כבוד מלכותו לעולם ועד קאי על ההתבוננות‬ .81]‫דבחי' ממכ"ע‬ Chassidus explains that there are two types of emunah (faith in Hashem): 1. Emunah in mimalei kol almin (the fact that G-dly life force is invested in creation to enable it to exist and give it life) is a result of the fact that a person understands (or can relate to) ‫ד"ה וקבל היהודים‬ 9 the fact that the world must depend on a Creator in order to exist. 2. Emunah in sovev kol almin (G-dliness which is beyond the limits of creation) is an essential awareness that Hashem is the only true reality. This is not based on intellect; rather, it comes from the soul. Both Jews and righteous non-Jews (to a certain extent) are able to have emunah in the fact that Hashem is mimalei kol almin. (However, non-Jews are not able to develop the level of understanding of Gdliness that Jews can due to the fact that they don’t have a G-dly soul.) Only Jews, however, are able to have emunah in the fact that Hashem is sovev kol almin, as it is a result of their G-dly soul. The possuk “Shema Yisroel” (Hear, Israel) represents this uniquely Jewish ability to believe that Hashem is the only true reality (“hear” represents the acceptance, and “Israel” represents the fact that this ability is uniquely Jewish). (The second phrase, “Boruch shem kavod malchuso l’olam vo’ed” [Blessed is the name of His glorious kingdom forever and ever] represents the lower level of emunah that results from the fact that Hashem is “mimalei kol almin” – fills all the worlds.) [Editor’s note: The Rebbe Rashab’s ma’amar doesn’t speak about emunah at all. Rather, he speaks about the two perspectives of da’as elyon (Hashem’s perspective) and da’as tachton (creation’s perspective). However, the Rebbe draws the parallel because the higher level of emunah is the ability to recognize that Hashem’s perspective is the true perspective (Hashem is the true reality and creation is “nothing [outside of Him]”), while the lower level of emunah is the ability to recognize that the existence of creation is dependent on a Creator Who we don’t understand.] The Rebbe connects this concept to an explanation of the Zohar on the possuk “Shema Yisroel…”: ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 10 ‫ דהע' דשמע והד' דאחד הן אותיות‬82‫וזהו ג"כ מה דאיתא בזהר‬ ‫ דעל דבר‬83‫ ומבואר בכ"מ‬,‫רבתי וע"י צירופם נעשה תיבת עד‬ ‫ ואפילו על מילתא דעביד‬,‫הנגלה אין צריך ואין שייך עדות‬ ‫ כ"א דוקא על דבר‬,84‫לאגלויי כו' לא הצריכה התורה עדות‬ .‫ בחי' סוכ"ע‬,‫הנעלם לגמרי‬ In a sefer Torah, the letter ayin of the word “shema” and the letter daled of the word “echad” are written in oversized letters. The Zohar comments that these two letters can be combined to spell the word “eid” (witness). Testimony from witnesses (the Torah requires two witnesses whenever the word “eid” is mentioned) is (obviously) unnecessary in a case where the facts are able to be independently observed. Furthermore, even if the facts can’t be verified right now, but will come out into the open at a later date, the Gemara says that such a case doesn’t require formal testimony from two witnesses (even one witness is believed). The only time when the Torah requires formal testimony is in a case where the only way that the facts can be obtained is through witnesses – they will never come to light any other way. Chassidus explains that “facts that are able to be observed now” or “facts that will come to light later” represent levels of G-dliness that are connected to creation – mimalei kol almin. On the other hand, a “situation that is impossible to obtain the facts for” represents Gdliness which is beyond creation, the level of sovev kol almin. This connection between “eid” (“witness,” the word spelled with the oversized letters in the word “shema” and “echad”) and the level of sovev kol almin gives us a deeper appreciation of the teaching of the Zohar: ‫ דקאי על כאו"א מישראל שהם‬,‫וזהו מ"ש שמע ישראל וגו' אחד‬ ‫ דהוי' אחד [עד שבכל מעמד ומצב‬85‫דוקא העדים המעידים‬ ‫ד"ה וקבל היהודים‬ 11 ,‫שיהי' בעבודתו הנה כאו"א מישראל אומר שמע ישראל‬ ‫ דהח' וד' דאחד מרמזים‬,]86‫כמבואר בשיחות כ"ק מו"ח אדמו"ר‬ ‫על ז' רקיעים וארץ וד' רוחות העולם והאל"ף מרמזת לאלופו‬ ‫ היינו‬,‫ וישראל בעבודתם פועלים להיות אחד‬,87‫של עולם‬ ‫ עד‬,)'‫שממשיכים בעולם (בח' וד') את אלופו של עולם (הא‬ '‫שיתאחדו בדוגמא לתיבת אחד שהא' היא תיבה א' עם הח' וד‬ ‫ ובאופן כזה שהא' דאלופו‬,)‫(ותוכן התיבה עצמה הו"ע האחדות‬ .‫ והתחלת התיבה‬88‫של עולם יהי' ראש‬ The possuk “Shema Yisroel, Hashem Elokeinu, Hashem Echad” (Hear Yisroel, Hashem is our G-d, Hashem is One) reflects the concept that the Jews have the unique ability to have emunah that is rooted in sovev kol almin. Yisroel refers the Jews, who are (regardless of their current spiritual standing) “witnesses” (essentially aware of the fact) that Hashem is the only true existence. The word “echad” (one) represents this ability to see the unity within creation:  The ches (which has the numerical value of eight) refers to the seven heavens and the (one) physical world.  The daled (which has the numerical value of four) refers to the four directions on the compass.  The alef (which has the numerical value of one, and can also be interpreted as meaning “chief”) refers to the “One Chief of the World.” Through their service of Hashem, the Jews (“Hear, Yisroel”) bring together the “alef” (Hashem) with the “ches” and “daled” (creation), until they are “united” (Hashem’s unity is seen within the limited creation) just like all three letters are united in one word – echad. Furthermore, the meaning of the word is “one,” and the “head” (first letter) of the word is the “alef” – Hashem. ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 12 Even though this type of service is connected to sovev kol almin, it is nonetheless “limited” due to the fact that it is performed by the Jew – a limited creation. However, it is a preparation for receiving the level of “chein”: ,)‫והנה ע"י אתעדל"ת זו דעבודת ישראל בבחי' סוכ"ע (הוי' אחד‬ ‫הנה ממשיכים בחי' אתעדל"ע שלפי ערך האתעדל"ת ואח"כ‬ ‫נמשך בחי' אתעדל"ע שלמעלה מבחי' אתעדל"ע שע"י‬ .‫אתעדל"ת‬ When a Jew performs the service of “echad” (thinking deeply about – and incorporating into his life – his emunah in the fact that Hashem is completely beyond creation and all of creation is “nothing” before Him), this results in a corresponding reaction from above – Hashem enables him to experience a corresponding level of emunah which he “earned” through his efforts. In addition, once the Jew has reached the maximum level that he is capable of, Hashem grants him an even higher level which is beyond any level which he could possibly earn. [Editor’s note: Even though this level is infinitely beyond what the Jew could achieve on his own, there is still a relationship between this revelation and the type of work that the Jew performed in order to prepare for it. In order to be given the “gift” of a revelation that is completely beyond creation, the Jew had emunah – something that is beyond his intellect and emotions. See footnote 77.] The Rebbe relates these concepts back to Moshe Rabbeinu’s requests: ‫דבחי' אתעדל"ע הנמשכת על ידי האתעדל"ת היא בחי' שבערך‬ ‫ הנה מלאכי ילך‬89‫ וי"ל דגם על זה קאי מ"ש‬,‫לסדר ההשתלשלות‬ ‫ אך בקשת משה הי' שיהי' המשכת בחי' אתעדל"ע‬,‫לפניך‬ ‫ ענין‬,‫ ועתה אם נא מצאתי חן בעיניך‬,‫שלמעלה מזה שמצ"ע‬ 13 ‫ד"ה וקבל היהודים‬ ‫ דקאי (בספירות) על ספירת‬,‫ עד שיהי' ונפלינו אני ועמך‬,‫החן‬ .'‫ פנימיות הכתר ועד לעצומ"ה ית‬,‫הכתר‬ After the sin of the Golden Calf, Hashem said that He would only send “My angel to go before you [to lead you to Eretz Yisroel].” The level represented by “my angel” corresponds to all the revelations of G-dliness which can be reached by creation, even when they are “earned” by the ultimate completion of a Jew’s spitirual service. Moshe didn’t want to be limited to only receiving the level that could be reached by creation. Therefore, he asked for chein (“If I have found chein in Your eyes”) – the revelation of G-dliness which is beyond what a limited creation can reach. Through experiencing this level, “Then I and Your people will be distinguished (niflinu) from every [other] nation on the face of the earth." The word that the possuk uses for “distinguished” is niflinu, which (as explained earlier in the ma’amar) corresponds to the sefirah of kesser, and specifically the highest level of kesser (pnimius ha’keser, which is completely “separate from” [infinitely higher than] creation) – and even refers to the very essence of Hashem. This is the level of revelation that Moshe Rabbeinu was asking for in his request. However, the fact that this level is infinitely higher than creation doesn’t mean that it doesn’t require the Jew to do his part: ‫דהגם דבחי' אתעדל"ע זו נמשכת מצ"ע היינו שאין אתעדל"ת‬ ‫ דצ"ל‬,90‫ מ"מ הרי קוב"ה לא שריא אלא באתר שלים‬,‫מגיע לשם‬ ‫תחלה עבודת התחתונים באתעדל"ת והמשכת האתעדל"ע‬ ‫שלפי ערך האתעדל"ת ואז בהאתר שלים נמשך להיות קוב"ה‬ 91.‫שריא כמבואר בלקו"ת שה"ש‬ Even though this level is beyond the limits of what can be “fairly earned” by creation, the Zohar says that “Hashem only dwells in a place which is ‘complete.’” Therefore, the Jew needs to make himself “complete” to the degree that he is capable of – and experience the ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 14 corresponding level of love and fear for Hashem appropriate for his service – before Hashem will give him an infinitely greater gift. Based on this section, we now understand the advantage of the service of Hashem from “below to above” (the time of Purim, or anytime a Jew is “crushed” in galus) when a Jew can’t rely on external revelations of G-dliness to inspire him. Not only does this give the Jew the opportunity to transform himself and truly earn and incorporate the love and fear of Hashem that he experiences into his everyday life; it also makes the Jew a “complete place” that is ready for the “gift” of the revelation of Hashem’s essence (the “complete acceptance” of the Torah). The Rebbe returns to the topic of Purim for the conclusion of the ma’amar: ‫ שע"י‬,‫ח) וזהו מ"ש וקבל היהודים את אשר החלו לעשות‬ ‫ פעלו הקיום בהתורה‬,‫ בימי מרדכי ואסתר‬,‫המס"נ שבזמן הגלות‬ ‫ וכן גם בכל שנה ושנה הנה כשהימים האלו נזכרים‬,‫דמ"ת‬ .93‫ נמשכים כל הענינים כמו שהיו בפעם הראשונה‬,92‫ונעשים‬ This is the meaning of the statement that the “Jews accepted upon themselves that which they started to do”: Through their self- sacrifice during the time of galus they were able to complete the “acceptance of the Torah” which they started at the giving of the Torah (by reaching the ultimate level of bittul when they incorporated the Torah into themselves without the “assistance” of external revelations). So too, every year these days (of Purim) are “remembered and done,” which means that the same spiritual events that took place on the first Purim happen again every year. 15 ‫ד"ה וקבל היהודים‬ This concept is repesented in a teaching of the Ba’al Shem Tov: ,95‫ דהקורא את המגילה למפרע לא יצא‬94‫וידועה תורת הבעש"ט‬ '‫ היינו ענין שהי‬,‫דכשקריאת המגילה היא באופן של למפרע‬ ‫ כי המגילה היא הוראה בעבודת האדם בכל‬,‫ הנה לא יצא‬,‫בעבר‬ ,‫ כולל ההוראה מהנ"ל‬,‫זמן ובכל מקום ולכל אחד ואחת‬ ]'‫ ובמשך כל השנה כולה [באיזה שינויים שיהי‬,‫שעומדים במס"נ‬ ,‫אינו שייך אצל יהודי שיעלה על דעתו אפילו מחשבת חוץ ח"ו‬ .‫ועאכו"כ דיבור או מעשה‬ The Mishna says that “one who reads the Megillah l’mafraya (out of order) does not fulfill the mitzvah.” Literally translated, the word “l’mafraya” means “retroactively” (meaning, extending back to a time in the past). Based on this definition, the Ba’al Shem Tov interprets the Halacha as “one who reads the Megillah as if it (only) happened in the past does not fulfill the mitzvah.” In addition to being a recording of the events of Purim, the Megillah teaches us lessons that apply to every man and woman in every time and place. This includes the lesson that we explained above: when Jew commits himself to serving Hashem with self-sacrifice, he will be able to serve Him in every situation (equally), and he won’t have a doubt in his mind regarding his commitment – and surely won’t have any speech or actions that contradict this commitment. ‫ומס"נ זו מביאה שיהי' ליהודים היתה אורה ושמחה וששון‬ ‫ מיוסד ובהקדמת אורה זו תורה עד לויקר אלו‬,‫ כפשוטו‬96‫ויקר‬ ‫ דהרי הוקשה כל התורה‬,‫ דקאי על כללות ענין המצוות‬,97‫תפילין‬ ,98‫כולה לתפילין‬ This level of self-sacrifice leads to the fact that the “Jews had [and will have] light and joy, and gladness and honor” (as it says in the Megillah) in their most literal sense, and this will be based on the foundations which are hinted to in these words: from “’light’ – this ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 16 refers to Torah,” to “’honor’ – this refers to tefillin” (which generally refers to all the mitzvos, as the Gemara associates all the mitzvos with tefillin). [Editor’s note: The Sages explain that “joy” refers to bris milah, and “gladness” refers to Yom Tov. These seem to have been omitted here because they are not relevant to the point.] ‫ וכדאיתא במדרש דמרדכי שאל‬,‫ומחנכים בזה גם את התשב"ר‬ ‫ וענו אל תירא מפחד פתאום‬,‫אצל ג' תינוקות פסוק לי פסוקיך‬ ‫ עוצו עצה ותופר דברו דבר ולא יקום‬,99‫ומשואת רשעים כי תבוא‬ ‫ ועד זקנה אני הוא ועד שיבה אני אסבול אני‬,100‫ל‬-‫כי עמנו א‬ ‫ כיון ששמע מרדכי כך‬,101‫עשיתי ואני אשא ואני אסבול ואמלט‬ .'‫שחק והי' שמח בשמחה גדולה כו‬ This “light and joy, gladness and honor” will also be based on the fact that the Jews will pursue (with self-sacrifice) the education of Jewish children. The connection of Jewish children to the salvation of Purim can be seen in the following Midrash (paraphrased): After Haman sent letters to all of Achashverosh’s kingdom instructing people to kill all the Jews (G-d forbid) on the 13th day of Adar, he and his group got together and rejoiced. He then happened to meet Mordechai (who had walked by them, and was already aware of the decree against the Jews) as Mordechai saw three Jewish children who were on their way out of school. Mordechai ran after the children – and when Haman and his gang saw Mordechai run, they followed him to see what Mordechai would ask them. When Mordechai reached the children, he asked each of them to tell him which possuk they were learning in school ‫ד"ה וקבל היהודים‬ 17 (which the Gemara says can be a source of prophetic information), and they responded with the following pesukim:  [Hashem says to the Jewish people:] "Do not fear sudden terror, or of the destruction of the wicked when it comes.”  ‘[Our enemies] organize a plan [to attack us], but it will be cancelled; they speak [about what they want to do, but their plans] will not stand, for Hashem is with us.”  “I am with you until your old age, and I will care for you until you are very old; I have made [you] and I will carry [you], and I will care for [you] and I will save [you].” When Mordechai heard these pesukim (obviously indicating the fact that the Jews would be saved), he rejoiced tremendously. Haman asked him, “Why are you so happy about what these children told you?” Mordechai responded, “They just gave me the good news that I shouldn’t be afraid of the evil scheme that you have planned against us.” Haman became furious and responded, “My only initial target is these [Jewish] children.” [Editor’s note: This was the Midrash which the Rebbe quoted at the beginning of the ma’amar regarding Jewish education.] The Rebbe concludes: ‫ שכאו"א יעבוד עבודתו באורה ושמחה וששון ויקר‬,‫וכן תהי' לנו‬ ,‫ שכוללים כל התורה כולה‬,‫ככל הענינים המפורשים בזה בדרז"ל‬ ‫ וכל‬102‫ובודאי שהקב"ה יקיים הבטחתו דונתתי גשמיכם בעתם‬ ‫הברכות המנויות בפרשה עד שיהי' אורה ושמחה וששון ויקר‬ ‫ מגאולת פורים לגאולה‬,103‫ ומיסמך גאולה לגאולה‬.‫כפשוטו‬ ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 18 ‫ דאף דלפי שעה קלה הנה‬.‫האמיתית והשלימה ע"י משיח צדקנו‬ ‫ הנה בקרוב ממש ובעגלא דידן יבא‬,104‫אכתי עבדי אחשורוש אנן‬ ‫ במהרה בימינו‬,‫משיח צדקנו ויגאלנו ויוליכנו קוממיות לארצנו‬ .‫ממש‬ So shall it be for us: Every single Jew should accomplish what he needs to in all the areas of “light and joy, and gladness and honor” as each one of them is explained in the teachings of our Sages, and together comprise the entire Torah. And Hashem will certainly keep His promise that “I will give [you] your rains [for your crops] in their proper time” and all the other brachos listed in that section (of parshas Bechukosai) until there will be literal “light and joy, and gladness and honor.” And may we “join one geula to another geula” – from the geula of Purim to the complete and true geula of Moshiach! Even though we are momentarily “still servants of Achashverosh” (still in galus), Moshiach will speedily come, redeem us, and bring us to our land – may it be speedily in our days! ‫ד"ה וקבל היהודים‬ ‫‪19‬‬ ‫‪Footnotes from the Original Hebrew‬‬ ‫‪ )70‬פרש"י בראשית א‪ ,‬ז‪.‬‬ ‫‪ )71‬קידושין מ‪ ,‬א‪ .‬וראה אוה"ת בראשית לג‪ ,‬ב‪ .‬משפטים ע' א'קנז‪ .‬ועוד‪.‬‬ ‫‪ )72‬סה"מ תש"ה ע' ‪ 51‬ואילך‪.‬‬ ‫‪ )73‬ד"ה ועתה אם נא מצאתי גו' תרע"ח (סה"מ תרע"ח ע' ריא ואילך‪).‬‬ ‫‪ )74‬תשא לג‪ ,‬יג‪ ,‬טז‪ ,‬יז‪.‬‬ ‫‪ )75‬משלי לא‪ ,‬ל‪.‬‬ ‫‪ )76‬ראה מגילה כו‪ ,‬ב‪ .‬גיטין נ‪ ,‬ב‪ .‬ב"מ טז‪ ,‬א‪ .‬ב"ב קנו‪ ,‬א‪.‬‬ ‫‪ )77‬דתרע"ח (ע' רכ ואילך) דבחי' החן היא בחי' ד"ע – שזהו‪ ,‬בכללות‪ ,‬בחי' הסובב‪ ,‬כמבואר‬ ‫בד"ה וקבל הנ"ל פ"י‪.‬‬ ‫וידוע (ראה לקו"ש ח"ט ע' ‪ 72‬ואילך ובהערה ‪ 11‬שם) שגם בההמשכות שלמעלה‬ ‫מהשתלשלות צ"ל עבודת האדם עכ"פ מעין ודוגמא להגילויים שמלמעלה – ומזה מובן בנוגע‬ ‫לבחי' החן שהמשכתה היא ע"י האמונה(שלמעלה מהשתלשלות הכחות) בבחי 'סוכ"ע‪.‬‬ ‫‪ )78‬ראה ד"ה וקבל הנ"ל פ"ה ואילך‪.‬‬ ‫‪ )79‬ולכן נמשך עי"ז להיות ונפלינו וגו‪'.‬‬ ‫‪ )80‬ואתחנן ו‪ ,‬ד‪.‬‬ ‫‪ )81‬ד"ה הנ"ל פ"י‪ .‬פי"ב‪.‬‬ ‫‪ )82‬ח"ג רלו‪ ,‬ב‪.‬‬ ‫‪ )83‬לקו"ת פקודי ד‪ ,‬סע"א ואילך‪ .‬לקו"ש חי"ט ע' ‪ .190-1‬וש"נ‪.‬‬ ‫בלקו"ת שם מבואר כבפנים – דענין העדות היא בבחי' סוכ"ע‪ .‬ומש"כ בלקו"ש שם בפרטיות‬ ‫יותר – ג' בחי'‪ :‬דבר הנגלה – ממכ"ע‪ ,‬מילתא דעבידא לאגלויי – סוכ"ע‪ ,‬ועדות – עצומ"ה ית‪',‬‬ ‫היינו כי בסוכ"ע ב' דרגות‪ :‬סוכ"ע – סובב ובערך כ"ע‪ ,‬סובב ומובדל לגמרי מכל עלמין (המשך‬ ‫תער"ב ח"ב ע' א'קמח‪ .‬סה"מ תשי"א ע' ‪ 56‬ואילך‪ .‬ובכ"מ) שביחס דרגא הא' ה"ז נק' עצומ"ה‬ ‫ית‪'.‬‬ ‫‪ )84‬ר"ה כב‪ ,‬ב‪ .‬וש"נ‪.‬‬ ‫‪ )85‬ראה במקומות שנסמנו לעיל הערה ‪.83‬‬ ‫‪ )86‬סה"ש קיץ ה'ש"ת ע' ‪.12‬‬ ‫‪ )87‬ראה לקו"ת תזריע כג‪ ,‬ג‪.‬‬ ‫‪20‬‬ ‫יום ג'‪ ,‬פורים קטן ה'תשל"ח‬ ‫‪ )88‬ראה שער היחוד והאמונה פי"ב‪ .‬לקו"ת תבוא מא‪ ,‬ג‪ .‬עט"ר בתחלתו‪.‬‬ ‫‪ )89‬תשא לב‪ ,‬לד‪.‬‬ ‫‪ )90‬זח"ג צ‪ ,‬ב‪.‬‬ ‫‪ )91‬כג‪ ,‬ד ואילך‪.‬‬ ‫‪ )92‬אסתר שם‪ ,‬כח‪.‬‬ ‫‪ )93‬ראה לב דוד (להחיד"א) פכ"ט‪.‬‬ ‫‪ )94‬כתר שם טוב (הוצאת תשנ"ט) בהוספות אות ק‪.‬‬ ‫‪ )95‬מגילה רפ"ב‪.‬‬ ‫‪ )96‬אסתר ח‪ ,‬טז‪.‬‬ ‫‪ )97‬מגילה טז‪ ,‬ב‪.‬‬ ‫‪ )98‬קידושין לה‪ ,‬א‪.‬‬ ‫‪ )99‬משלי ג‪ ,‬כה‪.‬‬ ‫‪ )100‬ישעי' ח‪ ,‬י‪.‬‬ ‫‪ )101‬שם מו‪ ,‬ד‪.‬‬ ‫‪ )102‬בחוקותי כו‪ ,‬ד‪.‬‬ ‫‪ )103‬מגילה ו‪ ,‬סע"ב‪.‬‬ ‫‪ )104‬שם יד‪ ,‬א‪.‬‬ 21 ‫ד"ה וקבל היהודים‬ Also Available Online L’Cho Omar Libi 5720 🙧🙥 V’Haya Eikev Tishma’un 5727 🙧🙥 Gadol Yiyeh Kavod HaBayis 5722 🙧🙥 HaSam Nafsheinu B'Chaim 5718 🙧🙥 V'Atah Tetzaveh 5741 🙧🙥 Gal Einai 5737 🙧🙥 Ki Yishalcha Bincha 5738 🙧🙥 Matzah Zu 5749 🙧🙥 Omar Rabbi Oshia 5739 🙧🙥 Basi L'Gani 5714 🙧🙥 ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 🙧🙥 Basi L'Gani 5715 🙧🙥 Basi L'Gani 5716 🙧🙥 Basi L'Gani 5734 🙧🙥 Basi L'Gani 5735 🙧🙥 Basi L'Gani 5736 🙧🙥 Al Kein Karu L’Yamim Ha’eleh Purim 5713 🙧🙥 V’Haya Eikev Tishma’un 5727 🙧🙥 V'Avraham Zaken 5738 🙧🙥 Tanu Rabbanan Mitzvas Ner Chanukah 5738 🙧🙥 🙧🙥 V'Kibel HaYehudim 5711 🙧🙥 Ki'Mei Teitzcha Me'Eretz Mitzrayim 5742 🙧🙥 22 23 ‫ד"ה וקבל היהודים‬ 🙧🙥 LeHavin Inyan Rashbi 5745 🙧🙥 B'haaloscha es HaNeros 5729 🙧🙥 BaYom Ashtei Assar 5731 🙧🙥 Tzion B'Mishpat Tipodeh 5741 🙧🙥 Ani L'Dodi 5732 🙧🙥 V'Chag Ha'Asif 5743 🙧🙥 V’Yihiyu Chayei Sara – 5741 🙧🙥 Podoh B’Shalom – 5741 🙧🙥 V’Eileh HaMishpatim 5738 🙧🙥 Sign up online to receive weekly translations as they are released. www.simplychassidus.com ‫ב"ה‬ ‫לע"נ‬ ‫הרה"ח הרה"ת אי"א נו"נ עוסק בצ"צ‬ ‫ר' דניאל‬ ‫יצחק ע"ה‬ ‫בן יבלחט''א ר' אפרים שליט''א‬ ‫מאסקאוויץ‬ ‫שליח כ"ק אדמו"ר זי"ע‬ ‫למדינת אילינוי‬ ‫נלב"ע ב' אדר שני ה'תשע"ד‬ ‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‬ ‫🙥🙧‬ ‫‪DEDICATED IN MEMORY OF‬‬ ‫‪ MOSCOWITZ‬ז"ל ‪RABBI DANIEL‬‬ ‫‪LUBAVITCH CHABAD OF ILLINOIS‬‬ ‫‪REGIONAL DIRECTOR‬‬ ‫🙥🙧‬ ‫ֵּיתי ‪...‬וָאָ קּום וָאֶ עֱשֶ ה אֶ ת ְמלֶא ֶכת הַ מֶ לְֶך‬ ‫ו ֲאנִ י דָ נִ יֵּאל נִ הְ י ִ‬ ‫‪AND I, DANIEL ... ROSE AND DID THE KING'S WORK‬‬ ‫)‪(DANIEL 8:27‬‬