‫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
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‫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