Purim Koton - Part IV

00:00 Behemsach, in continuation to the earlier installment in regards to Purim Katan, we continue now with installment number four, discussing further the, mm, farbrengens and sichas of the Rebbe relating to Purim Katan. First, we mentioned in the earlier installment in regards to the ma'amar which was delivered on Purim Katan, Taf Resh Pe Zai, in 1927 in Moscow, in the presence of a big audience, and there were also spies there on the part of the Yevseksia, the GEPU, KGB, as they were referred to in later years, and this could have been potentially a danger for everyone. The Rebbe makes note in regards to Yud Beis Tammuz on the occasion of the release date that the previous Rebbe was freed and was able to return home from Kostroma, where he was exiled for three years after he was incarcerated in Spalerna, that an interesting fact that we learn from Yud Beis Tammuz, that although there were many people who put themselves into freeing, releasing the Friediker Rebbe by p-placing pressure on the government, on government officials, nevertheless, the Rebbe stresses no one was hurt from their efforts. Which means the Friediker Rebbe himself was the one that was arrested and was freed, but whoever worked to release the Friediker Rebbe, not one of them suffered from that. As we continue now in, on Shabbos Parshah Ki Sisah, Taf Shin Yud Zai in 1957, it was also Shushan Purim Katan, a day after Purim Katan. The Rebbe then delivered a ma'amar, a discourse, which began with the verse Ki

02:17 Sisah, and at the conclusion of the ma'amar, the Rebbe referred to the discourse, the ma'amar that the previous Rebbe delivered in 1927 on Purim Katan in Moscow. Just to cite a few thoughts, the Rebbe says when the previous Rebbe delivered this ma'amar in Taf Resh Pe Zaiyan, which is based on a ma'amar of his father, Ki Sisah, from 1919, Shna Teres, it was referring to Mesiras Nefesh as was needed and appropriate for that time. Self-sacrifice that was needed to keep up Yiddishkeit. And the Rebbe says, bemeila this is something that needs to inspire people and have an impact on people on all the different times amongst Bnei Yisro, Am Yisro, and especially patish, patish, particular Chassidim, that a person should not think about himself, but be completely committed to the ratzon Elohim, to the will of Hashem with Mesiras Nefesh for Torah mitzvahs. And when a Yid will accomplish it in himself on a personal level, this will be sufficient that there will be no need for actual Mesiras Nefesh. We will just be able to fulfill it and be yetzer as it is in a potential format, and we will not need active Mesiras Nefesh. The Rebbe connects it also with Purim Katan, as it says in the Halochas of Purim Katan, "Tev lev mishtatamit." That at all times, and on a constant basis, it'll be tev lev that through the potential of Mesiras Nefesh, all the obstacles will be removed, and all the inyonim will be drawn down in a revealed goodness. Ten

04:24 years later, Shabbos Parshah Ki Sisah, Taf Shin Chaf Zai in 1967, the Rebbe then said a ma'amar, the Ki- which was exactly forty years after the original event in 1927. It's from 1927 to 1967, when the previous Rebbe delivered his discourse as mentioned earlier. In this ma'amar, the Rebbe said that this discourse of the previous Rebbe, he said in that country, in the country where the teachings of Chassidus was founded, and especially in particular Chassidus Chabad, how the deepest concepts are drawn down on an intellectual level and standard to the extent that it should also come down in a practical sense. And this is being permeated with Mesiras Nefesh as it is known what took place at that time, that Yidden were not able to fulfill Torah mitzvahs. Nevertheless, as the previous Rebbe found himself in the capital of the country, which was the root of all the opposition, the previous Rebbe delivered the above mentioned ma'amar in a manner that in addition of him delivering this ma'amar in a shul, which is a Mikdash Me'at, considered a miniature Beis Hamikdash as it's mentioned Talmud, it was also obvious to the outside that although it was already after sunset, literally and also In a spiritual sense, dark, this shul was illuminated with many lights. And when somebody asked, what's happening here in the middle of the week? The answer was, the Jewish leader is speaking now from the platform in the presence of tens of Yidden who came to listen to the words that are

06:26 given over through the Lehi Yisrael. The words of Hashem, which were revealed, and then as they're given over through the Nesiyyim in every generation. And he speaks very openly that from the mouth of nursing children, babies, very young children, you have founded the strength to drive away the Avenger. Not to be afraid, not to fear the AF, but to be involved in the strength which is the Inyan of Torah. And although this all related to 1927, when there was a need for it in a practical sense, the Rebbe continues, it is understood that also now it is also to the learning, studying this Ma'amer also now. Because the studying of the Ma'amer needs to be in a way that it becomes the person's, it becomes part of the person. Not that the person remains an entity for himself and he's learning a Ma'amer of a Rebbe, but as the theme of the Ma'amer is, they accept it upon themselves. That this shows the contents of the whole Ma'amer, that the learning should permeate his whole being, and it becomes one with him. As the Alter Rebbe explains in regards to the study of Torah, that there is no unity as when a person learns Torah and the Torah becomes one with him and embraces him and he embraces the Torah, as the Alter Rebbe explains it in Tanya. And as it is known, the word of the previous Rebbe, that it's not enough that he learns the Ma'amer, but the Ma'amer should also teach him

08:28 how he should conduct himself. And since there is a Tzivui instruction to study the Ma'amer, surely there is also the Keach that's given that a person will be able to accomplish what is asked for in the Ma'amer in Beneger to the Inyan of Mesiras Nefesh and Beneger to drive away the Avenger. And the Rebbe continues, although we're living in good times, in times where there's broadness, we can use out, utilize Mesiras Nefesh Beneger to the study of Torah. As we find that greater is the one that forces than the one who does. And as we see at Beneger to the Inyan of Limud HaTorah, that the reward of Zvul, who was a businessman, he is the one that supported Yisachar and allowed them to be able to sit and learn. And that's what he was rewarded for. Likewise, when a person sees that there is another person who actually does not have the ability to learn on his own, so although this person who is a learned person needs to settle and satisfy himself with learning something on the surface because he is now catering to someone that's on an earlier and on a lower level, nevertheless, there is a Mesiras Nefesh by him. There's a self-sacrifice that he is devoting himself to learn with someone else. And as the Gemara tells us in Mesachtah Megillah, that sometimes when a person walks away from learning and he's reading, going to be reading the Megillah, it's considered Bital Torah. So the Rebbe asked the question, how

10:18 could it be considered Bital Torah? Megillah is also one of the 24 Kisvei Kadesh, the 24 scriptures. So the answer is because when a person could learn in depth and he satisfies himself only to learn something on the surface, it is considered Bital Torah because it is similar to someone, a rich person who brings an offering of a poor person. He did not fulfill his Karm LeYotzah. In the same sense, it is Beneger to the Inyan of Torah. Learning Torah in great depth, considered in richness. And when a person satisfies himself with a lower standard, it is considered Anios. We will continue in the next installment.