וקבל - Simply Chassidus

Transcript

‫וקבל היהודים‬ ‫תשל"ח‬ V’Kibel HaYehudim 5738 ‫חלק א‬ Part One 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 One The Rebbe said this ma’amar in 5738 (1978), and it is based on a possuk from the Megillah and on a ma’amar from the Frierdiker Rebbe from 5687 (1927). After Haman was hanged and the Jews defeated their enemies, the Megillah says: ‫וְ ִק ֵּ ּבל ַה ְ ּיהו ִּדים ֵּאת ֲא ֶׁשר‬ ‫ֵּה ֵּח ּל ּו לַ ֲעשׂוֹ ת וְ ֵּאת ֲא ֶׁשר‬ :‫יהם‬ ֶׁ ֵּ‫ָּּכ ַתב ָּמ ְר ֳּדּ כַ י ֲאל‬ And the Jews took upon themselves what they had started to do and what Mordecai had written to them [regarding establishing the holiday of Purim as a yearly celebration]. ‫ ומבאר בזה כ"ק מו"ח‬1,‫וקבל היהודים את אשר החלו לעשות‬ ‫ שאמרו בפורים קטן‬2‫אדמו"ר נשיא דורנו במאמרו הידוע‬ 4‫ השני‬3‫(תרפ"ז) במוסקבא [אשר שנה זו היא התחלת יובל‬ ‫לאמירתו] דעתה בזמן הגלות הם קבלו מה שהחלו כבר בזמן‬ ,'‫ קיימו וקבלו היהודים וכו‬6‫ על פסוק‬5‫ וכמאמרם ז"ל‬.‫דמתן תורה‬ .‫דקיימו עתה (בימי אחשורוש) מה שקבלו כבר בזמן דמ"ת‬ When the Frierdiker Rebbe said his ma’amar in 5687 in Moscow, he explained that “what they had started to do” refers to the Jews’ acceptance of the Torah at the Giving of the Torah (which happened 957 years before the story of Purim). However, they did not completely accept the Torah until the time of Purim. This is similar to the teaching of the Gemara on another possuk in the Megillah (loosely translated): The Jews established and took upon themselves, upon their descendants, and upon all those who join them, that these two days [of Purim and Shushan Purim] shall never cease to be celebrated according to their script (their practices) and according to | ‫ִק ְ ּימ ּו וְ ִק ְ ּבלֻ ַה ְ ּיהו ִּדים‬ ‫יהם | וְ ַעל זַ ְר ָּעם‬ ֶׁ ֵּ‫ֲעל‬ ‫ַה ִ ּנלְ וִ ים‬ ‫ָּּכל‬ ‫וְ ַעל‬ ‫יהם וְ ל ֹא יַ ֲעבוֹ ר‬ ֶׁ ֵּ‫ֲעל‬ ׂ ֹ ‫לִ ְהיוֹ ת ע ִשים ֶׁאת ְשנֵּ י‬ ‫ַה ָּ ּי ִמים ָּה ֵּא ֶּׁלה ִּככְ ָּת ָּבם‬ ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ their appointed time, every year. ‫ָּשנָּ ה‬ 4 ‫ְ ּבכָּ ל‬ ‫וְ כִ זְ ַמ ָּ ּנם‬ :‫וְ ָּשנָּ ה‬ The Gemara teaches that the words “the Jews established and took upon themselves” mean that the Jews established at the time of Purim that which they had already accepted upon themselves at the time of the Giving of the Torah. [Editor’s note: The Frierdiker Rebbe’s explanation adds an additional level of understanding to the statement of the Gemara. Based on the Gemara, we understand that the Jews accepted the Torah at the time of the Giving of the Torah, but that acceptance wasn’t established for eternity. The Frierdiker Rebbe explains that the fact that the acceptance wasn’t eternal shows that the acceptance itself wasn’t complete. Therefore, the Jews didn’t truly accomplish the complete acceptance until the time of Purim.] The Rebbe now references the question from the Frierdiker Rebbe’s ma’amar, initially focusing on the exact wording that the Frierdiker Rebbe used: ‫ דלכאורה הוא דבר נפלא [ומדייק‬,‫ומדייק בזה בהמאמר‬ – ‫בשאלתו שזהו ענין "נפלא" (ולא כלשון הרגיל ברוב המאמרים‬ )‫"צלה"ב") כי הענין (דקבלו בזמן הגלות מה שהחלו בזמן מ"ת‬ ,8‫ בענין לא נפלאת גו' ולא רחוקה‬7‫ וכמבואר‬.‫הוא בבחי' נפלא‬ ‫ אבל נפלא מורה על ענין של‬,‫דריחוק וקירוב הוא בערך זל"ז‬ ‫ והיינו שהוא ענין‬,'‫הפלאה והבדלה ועד שהוא בבחי' פלא לגבי‬ .‫שבאין ערוך לגמרי‬ The common phrase that Chassidus uses when asking a question in a ma’amar is “tzarich le’havin” (we need to understand). However, when the Frierdiker Rebbe asks his question, he uses the phrase, “lechorah hu davar niflah” (it seems inconceivable) that the Jews were able to accomplish a spiritual task (the acceptance of the Torah) at the time 5 ‫ד"ה וקבל היהודים‬ of Purim which they weren’t able to accomplish at the time of the Giving of the Torah. The implication of the word “niflah” can be understood from how Chassidus explains the difference between the terms “rachok” (far away) and “niflah” (translated above as “inconceivable”) from the possuk, “Because this commandment which I command you this day is not ‘nifleis’ (usually translated as ‘hidden’) from you, nor is it ‘rachoka’ (far away).” The term “far away” implies that the two things being contrasted are on the same relative scale, but are not “close” to each other. Rather, they are “far away” from one another – despite the fact that they are comparable. However, the term “niflah” implies that the two things being contrasted are completely incomparable to one another and aren’t on the same scale at all. (The literal translation of niflah is “wondrous” – or more informally, “out of this world.”) The Rebbe explains the implication of “niflah” in spiritual terms: ‫ ובפרטיות‬,‫ (בענין הספירות) שבחי' פלא הוא בחי' הכתר‬9‫וכידוע‬ ‫ שזהו באי"ע לגמרי לכל סדר‬,‫בחי' פנימיות הכתר‬ ‫ ומזה יובן גם בנוגע לענין הנפלא המובא‬.‫ההשתלשלות‬ ,]‫בהמאמר‬ The term “peleh” (a form of the word “niflah”) refers to the sefirah of kesser, and specifically the inner aspect of kesser (pnimius ha’kesser), which is incomparably higher than the rest of creation. These explanations of the term “niflah” stress the strength of the Frierdiker Rebbe’s question regarding this possuk. The Rebbe now explains why the question is so powerful by contrasting the state of the Jews at the time of Purim with the state of the Jews at the time of the Giving of the Torah: ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 6 ‫דבמתן תורה (כאשר החלו לעשות) היו ישראל בתכלית העילוי‬ ‫ והי' אז לאחרי קריעת ים סוף ויציאת‬,‫ובמעמד ומצב משובח‬ ‫האבן ַאוועקגעשטעלט את כאו"א‬ ָּ ‫וואס‬ ָּ ‫ שהם ענינים‬,‫מצרים‬ ‫ דביצי"מ‬,‫מישראל ואת כללות עם ישראל במעמד נעלה ביותר‬ ‫ ובשעת‬,‫נגלה עליהם ממה"מ הקב"ה בכבודו ובעצמו וגאלם‬ ‫] ראתה שפחה על הים מה‬10‫קרי"ס [שהוא הסיום וחותם דיצי"מ‬ ,11‫שלא ראו נביאים‬ At the time of the Giving of the Torah, the Jews were on an extremely high spiritual level. As a result of the exodus from Mitzrayim (Egypt) and the splitting of the sea, each individual Jew (as well as the entire Jewish people as a whole) was elevated to a very high spiritual level. When the Jews left Mitzrayim, “the King, the King of kings, the Holy One Blessed Be He Himself was revealed to them,” and at the time of the splitting of the sea (the conclusion of the exodus from Mitzrayim) “an ordinary maidservant was able to see [spiritual levels] which even the prophets were unable to see.” This demonstrates the exalted spiritual level of even the most ordinary Jew – even before the time of the Giving of the Torah. ‫ דמ"ת הי' רק פעם‬,‫ועאכו"כ תכלית העילוי דבנ"י בזמן מ"ת‬ ‫ וגם מבואר בתניא‬,‫ שמ"ת לא יהי' עוד הפעם‬12‫אחת וכידוע‬ ,‫שבשעת מ"ת כבר הי' מעין תכלית שלימות העולם שיהי' לע"ל‬ ‫ שמצד גילויים אלו היו ישראל‬,‫שהי' גילוי אלקות בראי' חושיית‬ .‫בתכלית המעלה‬ 13 If the Jews reached such a spiritual level before the Giving of the Torah, then surely their state at the Giving of the Torah was even greater. The Giving of the Torah was a one-time event (even in the time of Moshiach the Torah won’t be re-given, which shows that it was a peak that will never be reached again), and, as the Alter Rebbe explains in Tanya, when the Torah was given the world reached a similar state to the ultimate perfection which will be achieved in the 7 ‫ד"ה וקבל היהודים‬ time of Moshiach when G-dliness will be tangibly seen in the physical world with our physical senses. As a result of these tremendous revelations of G-dliness, the Jews reached an extremely high spiritual level (but were nevertheless unable to completely accept the Torah). The Rebbe contrasts this with the Jews’ situation at the time of Purim: ‫ שישראל הם‬,‫משא"כ בזמן הגלות הוא ההיפך מזה ממש‬ '‫ ובפרט בזמן המן (כאשר הי' וקבל היהודים גו‬.‫בתחתית הירידה‬ ‫קיימו גו') שבקש ח"ו להשמיד להרוג ולאבד את כל היהודים‬ ‫ דגזירה זו היתה קשה‬,14'‫מנער ועד זקן טף ונשים ביום אחד גו‬ ‫ כי‬,‫ביותר שהרי היתה בבת אחת על כל היהודים שבכל העולם‬ ‫ ולא הי' ביכולת‬,15‫אחשורוש מושל בכיפה הי' כדאיתא במדרש‬ ‫להמלט למקום שכבר הי' אחר הגזירה כיון שהיתה ביום אחד‬ .‫ שזהו (בגלות גופא) גלות הכי נורא‬,)‫(בכל העולם‬ During galus (in general), none of these spiritiual revelations are present, which therefore causes the Jews to be on a correspondingly low spirital level – the exact opposite of the situation at the time of the Giving of the Torah. In addition to the general situation in galus (exile), galus during the time of Purim (when the Jews were able to completely accept the Torah) was particularly bad. Haman’s goal was to (G-d forbid) “destroy, kill, and exterminate all the Jews; both young and old, small children and women, all in one day.” This was especially bad because Achashverosh was the ruler of the entire world, so it was impossible to flee to another country that was more friendly to the Jews. Similarly, the decree was to be carried out in one day, so it would be impossible to avoid it by running from place to place within Achashverosh’s kingdom. ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 8 This situation created an especially dark galus, and a correspondingly low state of the Jewish people. [Editor’s note: Even though the comparison here is between the Jews’ spiritual situation at the time of the Giving of the Torah and their physical situation at the time of Purim, they are still comparable. Since the Torah needs to be fulfilled with physical mitzvos, therefore a difficult physical environment causes difficulties in the performance of Torah and mitzvos, which therefore affects the Jews’ spiritual level. On a deeper level, one could also suggest that the Jews’ low spiritual level was the cause of their difficult material situation. Therefore, at the time of the Giving of the Torah their high spiritual level resulted in a comfortable material situation, and the deterioration of their spiritual level eventually resulted in their persecution by Haman.] The Rebbe explains the focus of Haman’s plan in greater detail: '‫ומבאר בהמאמר שם שתוקף (הגזירה ו)הגלות ברוחניות הי‬ ‫ אמר (המן) אין אני‬16‫ וכדאיתא במדרש‬.‫הגזירה על ענין החינוך‬ ‫ והיינו דבכדי להפיק ח"ו‬.‫שולח ידי תחלה אלא באלו התינוקות‬ ,17‫זממו ומחשבתו הרעה אשר חשב על היהודים רח"ל לאבדם‬ .‫הנה ההתחלה היא מאלו התינוקות של בית רבן‬ The Frierdiker Rebbe explains that the most intense aspect of the spiritual galus was the decree regarding Jewish education. As the Midrash explains, “[Haman] said: My only initial target is these [Jewish] children.” This doesn’t mean that Haman wanted to limit his decree to the education of children. Rather, in order for him to carry out his plan to (G-d forbid) destroy the entire Jewish people, he realized that the most powerful way to achieve this was to start with the decree against the education of Jewish children. 9 ‫ד"ה וקבל היהודים‬ In addition to children in terms of age, Haman’s decree also included a broader definition of “children”: ‫ וי"ל שאף‬,‫דהכוונה בזה היא הגזירה על כללות ענין החינוך‬ ‫שבהנ"ל תשב"ר קאי על תינוק בשנים אבל מעין זה הוא גם‬ ‫ הגם שהוא איש גדול בשנים ובלשון כ"ק‬,‫בתינוק בעניני יהדות‬ ‫ מ"מ במצבו בעניני‬,‫האר‬ ָּ ‫האט שוין ווייסע‬ ָּ ‫מו"ח אדמו"ר ער‬ .‫תומ"צ הוא בבחי' תינוק‬ Even though the simple meaning of Haman’s statement refers to the education of school-age children, in actuality the decree was much broader. Even though a Jew may be advanced in age (in the words of the Frierdiker Rebbe, “he may already have grey hair”), he may still be a “child” regarding his level of Jewish education. Haman’s decree also focused on the education of this type of “child.” Parenthetically, the Rebbe points out the lesson this teaches us regarding the importance of Jewish education: ‫[ומזה גופא (שבהחינוך תלוי קיומו של עם ישראל) מובן גודל‬ ‫ שצריך למסור נפשו בכדי שיהי' אל‬.‫המס"נ שצ"ל על חינוך בנ"י‬ ‫ אלו תינוקות של בית רבן כדאיתא במסכת‬18‫תגעו במשיחי‬ ‫ אשר זה נעשה ע"י שמכניסים את התינוקות אל מקומם‬,19‫שבת‬ ‫ ושם גופא אופן החינוך הוא באופן של "בית‬,‫ אל בית רבן‬,‫הראוי‬ ‫גאנצן‬ ַ ‫ היינו שהתינוקות יקבלו מרבן היסוד (דעם‬,‫(רבן)" וקבע‬ ].‫שטעל) על כל ימי חייהם‬ The fact that Haman realized that Jewish education was the foundation of the entire Jewish people (and therefore the most strategic target to achieve the destruction of the Jewish people, G-d forbid) teaches us the extreme importance of Jewish education. The Gemara explains that the possuk “do not touch my anointed ones” refers to Jewish schoolchildren, and the education of these “anointed ones” needs to be preserved with self-sacrifice. The ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 10 Gemara refers to these students as “children in their teacher’s house,” which teaches us two lessons regarding Jewish education. In addition to the fact that this means that children need to be enrolled in school (a place of study), is also implies the approach that needs to be taken toward their education. The word “house” implies something that is fixed in place (as opposed to a sukkah or tent which is temporary), implying that Jewish education must give a child the foundation which remains “fixed in place” to direct his entire life. It is this type of education that must be pursued with self-sacrifice. The Rebbe returns to the question in the Frierdiker Rebbe’s ma’amar: ‫ ענין של התחלה‬,"‫ הנה במ"ת הי' רק "החלו לעשות‬,‫ואחר כ"ז‬ ‫ הי' דוקא בזמן‬,‫ קיימו וקבלו‬,)‫ והקיום (דהתורה דמ"ת‬,‫בלבד‬ ‫ ובפרט בזמן המן כשישראל היו בתכלית השפלות‬,‫הגלות‬ .‫ שזהו ענין נפלא ביותר‬,‫דגלות בגשמיות ורוחניות‬ Even though the Jews were on an extremely high spiritual level at the time of the Giving of the Torah, they still were only able to start their acceptance of the Torah at that time. However, during the time of galus, and specifically during the extremely harsh galus that they experienced at the time of Purim, they were able to complete their acceptance and fulfill the Torah to the ultimate degree. The fact that the Jews were able to achieve greater spiritual heights in such a terrible situation is completely inconceivable (“niflah”). How can we explain this achievement? The Rebbe focuses on the answer that the Frierdiker Rebbe provided in his ma’amar: '‫ שמן גו‬21‫) ע"פ הביאור במ"ש‬20‫ב) ויובן זה (כמבואר בהמאמר‬ '‫ שלא נאמר שמן להאיר כ"א שמן גו‬22‫ שמדייק שם‬,‫כתית למאור‬ ‫ היינו מקור‬,‫ דמאור קאי על המאור עצמו‬23‫ ומבאר בזה‬,‫למאור‬ 11 ‫ד"ה וקבל היהודים‬ ,‫ שכאשר האדם הוא בבחי' כתית‬,‫ וזהו מ"ש כתית למאור‬.‫האור‬ .‫ הנה אז מגיע למאור‬,‫שנשבר ונדכא‬ The Frierdiker Rebbe explained the unique advantage that the Jews had at the time of Purim with the following possuk: And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually. ‫וְ ַא ָּּתה ְּת ַצ ֶׁ ּוה | ֶׁאת ְ ּבנֵּ י‬ ָּ ֶׁ‫ש ָּר ֵּאל וְ יִ ְקח ּו ֵּאל‬ ׂ ְ ִ‫י‬ ‫יך ֶׁש ֶׁמן‬ ְ ‫זַ יִ ת זָּ ך ָּּכ ִתית לַ ָּּמאוֹ ר‬ :‫לְ ַה ֲעלֹת נֵּ ר ָּּת ִמיד‬ Even though the simple explanation of the word “la’ma’or” is “for lighting,” the literal meaning of the word is “for a source of light.” In Chassidus, “light” refers to a revelation of G-dliness, while the “source of light” refers to the essence of G-dliness – Hashem Himself. Through the phrase “crushed for a source of light,” this possuk teaches us that a Jew needs to be “crushed” in order to reach the “source of light” – the essence of G-dliness. Does this mean that a Jew needs to endure physical persecution in order to connect to the essence of G-dliness? ‫וזה שנשבר ונדכא הוא גם כאשר בגשמיות הוא במצב של‬ ‫ ויתירה‬,‫ בעבודתו‬,‫הרחבה הכי גדולה אלא שמ"מ חסר ברוחניות‬ ‫ ועד‬,‫ דאפילו אם גם ברוחניות הוא שלם בקיום התומ"צ‬,‫מזו‬ '‫שהוא בתכלית העילוי וההרחבה שעובד עבודתו כדבעי לי‬ ,24‫למיעבד‬ A Jew can also be “crushed and broken” when he is in a comfortable physical environment, but is nevertheless “crushed” when he recognizes his own spiritual shortcomings. Furthermore, even if a Jew is “spiritually complete” in his fulfillment of Torah and mitzvos, even at the highest level, this doesn’t prevent him from being “crushed,” as the Rebbe will soon explain. ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 12 ‫ וכאו"א מישראל הוא נצר‬,25‫מ"מ כשיתבונן דועמך כולם צדיקים‬ ‫מטעי מעשה ידי להתפאר (מטעיו ומעשה ידיו של הקב"ה‬ ‫ הנה בכה‬,‫ ויתבונן בגדולתו של הקב"ה‬,)‫ושבהם הוא מתפאר‬ ‫ כי במה נחשבת כל עבודתו (גם אם היא‬,‫יבכה במר נפשו‬ ‫בשלימות) לגבי ערכו ומדרגתו האמיתי שצ"ל נצר מטעיו‬ ,‫ומעשה ידיו להתפאר של הקב"ה בגלוי עד שכל רואהו יכיר זה‬ ‫ והרי אפילו‬,‫וא"כ גם שלימות עבודתו אינה כדבעי למהוי כלל‬ 26 ‫מאן דמחוה במחוג קמי מלכא הרי זה היפך החיות והמציאות‬ ‫ שאינה בערך למה שהי' צ"ל‬,‫ועאכו"כ כשעבודתו אינה כדבעי‬, .‫לפי"ע הכחות שנתנו לו‬ When a Jew thinks about the fact that “Your nation is entirely tzadikkim” (every Jew is essentially a tzadik), and every Jew is “the growth of My planting, the work of My hands in which I [Hashem] will take pride,” and thinks about the infinite greatness of Hashem (who created the Jew with the potential to express His infinite greatness in the world so He can truly “take pride” in him), this will cause even the most lofty and “complete” Jew to cry bitterly when he realizes that his own limited achievements are still not expressing the infinite greatness of Hashem. If he would actually achieve this level, anyone who sees him would clearly recognize that he is “the growth of My planting, the work of My hands” – and since all people are not recognizing this quality in him, the Jew realizes that he has not reached this level and will be brought to tears regardless of his own (perceived) spiritual “perfection.” The Rebbe explains the seriousness of not living up to one’s own potential by comparing it to a “less serious” transgression against a king: If even someone who “motions with his hands” (to someone else) while in front of a king is deserving of death (because he recognizes the presence of someone other than the king), then surely someone 13 ‫ד"ה וקבל היהודים‬ whose service is less than perfect (considering the fact that Hashem gave him the ability to be “the growth of My planting, the work of My hands in which I [Hashem] will take pride”) is committing a grave trangression against the king. How does this feeling of being “broken and crushed” lead to the revelation of the “source of light” – the essence of G-dliness? ‫ יבא לידי‬,‫והנה כשיתבונן בגודל ירידתו ויבכה במר נפשו‬ ‫ ועד שיגיע להיות והרוח תשוב אל האלקים אשר נתנה‬,‫תשובה‬ ‫ שתשוב הנפש במס"נ למקורה ושרשה העליון‬,‫ולמעלה יותר‬ ‫ שעי"ז שהאדם‬,‫ וזהו מ"ש כתית למאור‬.28'‫שממנה לוקחה כו‬ ‫ בבחי' כתית [מתוך הרחבה בגשמיות ומתוך‬,‫נשבר ונדכא‬ '‫ לבחי‬,‫ הנה אז מגיע למאור עצמו‬,]‫ כנ"ל‬,‫הרחבה ברוחניות‬ '.‫האלקים אשר נתנה כו‬ 27 When a Jew thinks deeply about his own spiritual descent and cries bitterly about his situation, this will bring him to do teshuvah and “return his soul to Elokim who gave it [to him].” Additionally, through self-sacrifice he can “return his soul to its supernal source from where is was taken.” [Editor’s note: The Alter Rebbe explains that the soul undergoes four levels of concealment in order to enable it to be enclothed in a body. Each concealment increases the soul’s feeling that it is an independent creation by decreasing its bittul to G-dliness. When a Jew reaches the ultimate level of bittul, this “returns his soul” to its essential level prior to these stages of concealment. The “source from where it was taken” refers to an even higher level that is beyond the level where the soul was in Gan Eden before it descended to the world. The Alter Rebbe says that the intent of the soul’s descent into this world is in order to reach this higher level. End of editor’s note.] ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 14 This is why the possuk says “crushed for a source of light”: When a Jew is “crushed” despite the fact that he is in the most comfortable physical situation or at an extremely high spiritual level, he is able to reach an even higher level (which is, in a certain aspect, even higher than the level that the Jews reached at the time of the Giving of the Torah) and connect to the essence of G-dliness – “to Elokim who gave it [to him].” In the next section, the Rebbe will explain the practical impact that feeling “crushed” has on a Jew’s service of Hashem. ‫ד"ה וקבל היהודים‬ ‫‪15‬‬ ‫‪Footnotes from the Original Hebrew‬‬ ‫*) יצא לאור בקונטרס פורים‪-‬קטן – ה'תשל"ח" ‪,‬עשק"מ אדר שני ה'תשל"ח‪".‬‬ ‫‪ )1‬אסתר ט‪ ,‬כג‪.‬‬ ‫‪ )2‬ד"ה וקבל היהודים – נדפס בסה"מ ה'תשי"א ע' ‪ 180‬ואילך‪ .‬ולאח"ז בסה"מ תרפ"ז ע' קי‪.‬‬ ‫ועוד‪ .‬ובקונטרס בפ"ע‪.‬‬ ‫‪ )3‬ראה גם ביאור ענין היובל – בשיחת י"ב תמוז תשל"ז ס"כ ואילך‪.‬‬ ‫‪ )4‬ראה ג"כ בהשיחה דהתוועדות זו (לקו"ש חכ"א ע' ‪ .)326‬שיחה הנ"ל‪ .‬ועוד‪.‬‬ ‫‪ )5‬שבת פח‪ ,‬א‪.‬‬ ‫‪ )6‬שם‪ ,‬כז‪.‬‬ ‫‪ )7‬ד"ה ועתה אם נא מצאתי גו' תרע"ח (סה"מ תרע"ח ע' רכג)‪ .‬סה"מ תש"ג ע' ‪ .29‬ועוד‪.‬‬ ‫‪ )8‬נצבים ל‪ ,‬יא‪.‬‬ ‫‪ )9‬ראה אוה"ת בראשית לג‪ ,‬א‪ .‬נצבים ע' א'רלה‪ .‬תער"ב ח"א ע' תנו‪ .‬ועוד‪.‬‬ ‫‪ )10‬ראה לקו"ש ח"ג ע' ‪ .878‬ח"ז ע' ‪.270‬‬ ‫‪) )11‬פרש"י עה"פ בשלח טו‪ ,‬ב‪ .‬מכילתא עה"פ‪.‬‬ ‫‪ )12‬המשך תרס"ו ע' כג‪ .‬תקמו‪ .‬המשך תער"ב ח"א ע' שסו‪ .‬ד"ה ויאמר משה תש"ט פ"ו‪.‬‬ ‫ובכ"מ‪.‬‬ ‫‪ )13‬פרק לו (מו‪ ,‬א‪).‬‬ ‫‪ )14‬אסתר ג‪ ,‬יג‪.‬‬ ‫‪ )15‬מגילה יא‪ ,‬סע"א‪ .‬אסת"ר פ"א‪ ,‬ד‪.‬‬ ‫‪ )16‬שם פ"ז‪ ,‬יג (קרוב לסופו)‪ .‬יל"ש אסתר רמז תתרנז‪.‬‬ ‫‪ )17‬ראה אסתר ט‪ ,‬כד‪-‬כה‪.‬‬ ‫‪ )18‬דברי הימים‪-‬א טז‪ ,‬כב‪.‬‬ ‫‪ )19‬קיט‪ ,‬ב‪.‬‬ ‫‪ )20‬וראה ד"ה זאת תורת הבית תרפ"ט (סה"מ קונטרסים ח"א ע' לט ואילך‪ .‬סה"מ תרפ"ט ע'‬ ‫‪ 162‬ואילך‪).‬‬ ‫‪ )21‬ר"פ תצוה‪.‬‬ ‫‪16‬‬ ‫יום ג'‪ ,‬פורים קטן ה'תשל"ח‬ ‫‪ )22‬ספ"ג (ע' ‪).182‬‬ ‫‪ )23‬בפט"ו (ע' ‪).193‬‬ ‫‪ )24‬ראה כתובות סז‪ ,‬א‪.‬‬ ‫‪ )25‬ישעי' ס‪ ,‬כא‪.‬‬ ‫‪ )26‬חגיגה ה‪ ,‬ב‪.‬‬ ‫‪ )27‬קהלת יב‪ ,‬ז‪ .‬וראה לקו"ת ר"פ האזינו‪ .‬ד"ה מים רבים שנה זו (לעיל ח"א ע' רמז ואילך‪).‬‬ ‫‪ )28‬לקו"ת שם עא‪ ,‬ד‪.‬‬ 17 ‫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 🙧🙥 Omar Rabbi Oshia 5739 🙧🙥 Basi L'Gani 5734 🙧🙥 Basi L'Gani 5714 🙧🙥 Al Kein Karu L’Yamim Ha’eleh Purim 5713 🙧🙥 ‫ פורים קטן ה'תשל"ח‬,'‫יום ג‬ 🙧🙥 V’Haya Eikev Tishma’un 5727 🙧🙥 V'Avraham Zaken 5738 🙧🙥 Tanu Rabbanan Mitzvas Ner Chanukah 5738 🙧🙥 Basi L'Gani 5715 🙧🙥 Basi L'Gani 5735 🙧🙥 Basi L'Gani 5736 🙧🙥 V'Kibel HaYehudim 5711 🙧🙥 Ki'Mei Teitzcha Me'Eretz Mitzrayim 5742 🙧🙥 BaYom Ashtei Assar 5731 🙧🙥 Tzion B'Mishpat Tipodeh 5741 🙧🙥 Ani L'Dodi 5732 🙧🙥 18 19 ‫ד"ה וקבל היהודים‬ 🙧🙥 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 מְְלֶא ֶ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