1. religion and spirituality
2. judaism

‫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
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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 ְ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