Ymei HaPurim: Part II

00:00 As we find ourselves in the week of Purim, we'll begin this series of Purim regarding the Miftza Purim and what took place before the activities of Miftza Purim began. The beginning of the establishing and rooting of Miftza Purim, which is known to all in the format it, it is accomplished in these years, it was actually stage by stage. Originally, the Rebbe would instruct as initiative an, an awakening, sort of that the Rebbe would mention a certain activity or a certain project, and with the time it became solidified, and it just repeats itself every year by Hasidim all over the world. The different activities, Miftza film, which as we'll mention further, refers to the mitzvahs of Purim and how it is done on, in a, on a great measure. In a letter that the Rebbe wrote to the of Lubavitch Youth Organization in in Tel Aviv on the twenty-eighth of the first Adar, tav shin yud tes, nineteen fifty-nine, the Rebbe wrote that surely they're preparing a detailed plan project to fulfill, utilize the upcoming days of Purim, Yemei HaPurim, and should be the will of Hashem that it should be successful. In a letter, tav shin chaf alef, on the twenty-first of Adar, this is nineteen sixty-one, the Rebbe writes to a distinguished it's a wonder that he makes no mention of the farbrengen of Yemei HaPurim, that they made a farbrengen on Purim. My hope is strong that it was done with a great audience, with a great attendance, and that the impression of

02:37 the farbrengen should also impact people on the coming days and weeks and months that follow, as it is elaborated on by the Rabbeim, by our Rabbeim, the leaders of Chabad, what the aim of a farbrengen is. And the Rebbe concludes in abbreviation, which means it is easy to understand. In a letter of tav shin chaf ches, on the fourteenth of Adar, nineteen sixty-eight, the Rebbe included, uh, a, um, telegram to Yerushalayim in which the Rebbe writes to the Yeshivas which is the women branch of Chabad, The Rebbe cites Yemei HaPurim, the days of Purim, and the Shabbos that follow should be joyous and blessed and active farbrengens. It seems like in those years, the focus was more to fulfill the days of Purim, utilize them primarily in regards to making farbrengens. But in the following years, the meaning of Miftza Purim was broadened. During the three farbrengens in tav shin lamed gimel, nineteen seventy-three, the Rebbe in the Purim season related to Miftza Purim twice before Purim, and a third one thanking everyone for the success of the Miftza. The first time the Rebbe related in the farbrengen of Shabbos which is-- was the Shabbos that blessed the second Adar. Rebbe stated then that already from now, in order that when Purim arrives, Yidden will be ready to fulfill the mitzvahs, so therefore, the beginning should already take place, the preparations already from the Shabbos that which blesses the month of Adar Sheni. The Rebbe then gave a bottle of mashke and said that all

05:08 those that will become active in this Miftza should take from this mashke to say l'chaim, and they should distribute it amongst each other, and this will increase in the broche and the hatsloche in these activities. And the Rebbe concluded that that these pu'alas, these activities should be, as great publicity. Uh, this should be reflected in the number of those who are sending shalach manos, uh, those that are giving in quantity, in quality, in a very great measure. The Rebbe added that this should bring about that Hashem should also fulfill in a publicized manner the mitzvahs of shalach manos, by bringing the redemption. In one of the years, the Rebbe mentions, and this was later included in the bedside table, volume eleven, page three twenty-one, that for reasons the fulfillment of the two mitzvahs have a, um, lacking. And therefore, the Rebbe came out with a call that everyone, man and woman, who have already reached bar mitzvah and bat mitzvah, and also children who are already in the state of chinuch, and also those if it's doubtful if they did reach chinuch or not. So it should be sfek harachamim, and they should fulfill the mitzvot of mechileth manot amatos levav yenam, sending gifts to friends, basically food and gifts to the poor. Over the years, we see how the Rebbe focused that the reach out should be to many different circles and different categories of people. It was in the early nineteen seventies when Yidden started to immigrate from Russia to Israel, and the

07:31 Rebbe made a mention of it, that especially those that have just immigrated most recently, either th-this month or this year, to this and this city, and to this and this country, and in the whole world. So there's a need to make sure that they should be able to fulfill the mitzvahs, to give them shalach manos. And the Rebbe went into particulars that they should find out their address, where they live, in order to make sure that it reaches to every one of them. Regarding N'shei Yisroel, the Jewish women and their share in mitzvah Purim, the Rebbe mentioned in a farbrengen the first day of 5712, nineteen seventy-five, and likewise in the following year, nineteen seventy-six, that 坤they were part of the miracle, and the Megillah is referred to the name Esther. Therefore, they should also take part in also giving others the, the opportunity to fulfill the mitzvahs of Purim, shalach manos matanos lavonim, and basically in part-in particular to other women who are not familiar with all these mitzvahs. In 5712, 1976, the Rebbe placed a special stress in regards to those who are in prison. Yidden who are in prison, they also need to fulfill the mitzvahs of shalach manos matanos lavonim. And although they are according to law, they don't allow prisoners to have money. Nevertheless, there is an opportunity that the one that brings the shalach manos to the one in prison could hold a pushka, we place tzedakah, and he will give as a gift to the one who

09:37 is in prison a coins that he should be able to fulfill the mitzvah of matanos lavonim. Likewise, the Rebbe also referred to those who are in hospitals. The Rebbe explained that the great encouragement that a person receives when he's in the hospital, when somebody comes and visits him, and in particular when they give us an opportunity to fulfill the mitzvahs like every healthy Yid. So this is also included in the mitzvah of ahavat Yisroel. Likewise, in Shabbos Parshat Vayikra 5711, 1981, the Rebbe also mentioned in regards to those who need extra help, those who are in nursing homes. Likewise, those who are in the army everywhere. 坤Those who are in the army in Israel, who are protecting with nesiras nefesh the boundaries of Israel in order that it should remain shlemo se'oritz kipsute. We will mirzhash continue in the next installment. The hemsech and continuation to the earlier installment in regards to Purim by the Rebbe, where we discussed mitzvah Purim. We will now begin discussing the Seder Hayom, the Rebbe schedule on the Purim day. This installment and the following installments are compiled from various booklets, material which was published over the years, amongst them a tudah, a memento of a wedding from the Jacobs family, and the weekly Hiskashrus, which is released in Israel for many years and discussing topics of the week and the Parshah and additional material. In regards to the Rebbe's Seder, beginning from the days before Purim, during the farbrengens which took place on the Shabbos before Purim,

12:07 Shabbos Zachor, the Rebbe always encouraged everyone to plan and prepare for their own Purim as well as helping other Yidden fulfill the mitzvahs of Purim. The Rebbe praised all those who take part in the Mivtza Purim very strongly. In the days before Purim, the Rebbe often held a Tzevas HaShem rally for the young children. During these gatherings, the Rebbe especially asked that the children sing the song, the Nigun of Utzu Eitzah, which is very much connected with Purim as related in the Midrash. The Rebbe also always sent out a telegram to all the Chassidim all over the world, blessing them with a happy Purim and requesting that they farbreng over Yom Tov and spread the light and joy of Purim. At times, the Rebbe also sent a Michdav Klali, which was rarely a message for Purim to all of Am Yisrael. On Shabbos Parshas Zachor, 5710, 1958, the Rebbe appeared in the zal shul upstairs at eight in the morning and invited all the Bochurim and Chassidim who had come on time to study Chassidus into his room to hear the maimer the Rebbe was gonna deliver. Everyone immediately piled in, and the door was then locked for the duration of the maimer. On Taanis Esther, generally, the Rebbe said a sicha following Mincha, as was customary on all the fast days beginning from 5738, 1978, and by 1981, the Rebbe was already delivering a talk on every one of these four fast days after Mincha. During the sicha, the Rebbe always encouraged everyone to

14:15 hasten up and utilize the remaining hours until Purim to finish all the necessary preparations, such as learning the laws pertaining to Purim and preparing all the requirements for Mivtza Purim, and so on. In the later years, the Rebbe concluded the sicha by distributing dollars for tzedakah. Going on now to the evening of Purim, the Rebbe always wore a silk kapote on Purim as he did on Shabbos and Yom Tov. After Ma'ariv, the Rebbe stood up to hear the Megillah, which means he remained standing after Shemoneh Esreh, and this is how he stood throughout the entire reading. One could notice that the Rebbe always said the bracha quietly along with the balkana. During the reading, the Rebbe banged lightly and briefly with his foot on the ground every time that Haman's name was mentioned. And when it was mentioned together with a title, Haman HaRa or Haman Hagogi, he would bang for a longer amount of time. The Rebbe also pounded at the floor when the names of Haman's 10 sons were mentioned as well. The Rebbe showed much satisfaction and often smiled broadly towards the children who would drown out Haman's name with much noise, and often reprimanded the adults who attempted to stop them. In the year 5638, 1938, the previous Rebbe spent Purim in Paris, where the Rebbe read the Megillah for him. The Rebbe later related in a letter that the previous Rebbe showed a sign of approval when the Rebbe repeated the words bifnehem and lifnehem, and also lareg v'lareg, as

16:31 it is customary in the minhagim. Throughout all the years, the Rebbe always davened Shacharis with the minyan on Purim morning. Over the course of the day, the Rebbe ate a hamantash, which was poppy seeds, a man hamantash, as it is customary in minhag Yisrael. Mishlach Manos, the Rebbe was always sure to send Mishlach Manos to a Kohen, a Levi, and a Yisrael. The Kohen to whom the Rebbe sent was his secretary, Rabbi Leo Quint, who was a Rov in both Svadim, and he would work as a secretary for many years by the Rebbe. His signature appears on many of the Rebbe's letters. The Levi was Rab Shmuel Levitin, the distinguished older Chassid, and the Yisrael was Rabbi Chadikov, the Rebbe's personal secretary, chief secretary. After Rabbi Quint was niftar, the Rebbe sent in his stead to the Sofer, Rabbi Matlin, Rabbi Chaim Matlin, who was the Sofer who would look over the Sefer Torah before it was read on Shabbos, and would also occasionally check the Rebbe's Tefillin. Later on, the Rebbe sent to Rab Mordechai Rivkin, who was the Kohen in the last years. After Rab Shmuel Levitin passed away, the Rebbe began to send to Rab Shmuel David Rajchik, who was a Shliach, a Hatzalah Shliach in California. When the Rebbe would hand the to be given over to the Kohen Levi Israel, the Rebbe would pick up each one and would say, "This is for the Kohen, this is for the Levi, this is for the Israel. It doesn't matter if they

18:42 get mixed up, they're all equal." These were sent from the Rebbe's room with one of the Maskirim, one of the Rebbe's secretaries, usually 10 to 20 minutes after Schacharis. The Mishloach Manot generally contained a bottle of mashke and a hamantash from Man, and the Levi gives also some fruit, uh, apple and or an orange that came with the shalach manos, as part of the shalach manos. Rabbi Klein, one of the Rebbe's Maskirim, then brought in the Mishloach Manot that others had sent to the Rebbe. In addition, many people brought Mishloach Manot to the Rebbe's home on President Street, where the Rebbetzin or the the assistants in the house, would receive them. The Rebbe generally not eat from the Mishloach Manot sent to him. Some of it was sent to the house, the Rebbe sent to the house. And much of the shalach manos were sent to the institutions in the Yeshivat Ohel Tora, Yeshiva- Lubavitch Yeshiva, uh, which is called Tomchei Temimim, and the girls school, Beis Rivkah, and the girls school Machaneh, and Chanech LeNa'ar. In one instance, however, the Rebbe did eat Mishloach Manot which came from a bachur, from a young student. During one of the years, a young student thought to himself of a way to prepare appropriate Mishloach Manot for the Rebbe. He knew that the Rebbe usually did not eat the shalach manos that was sent to him, so he came up with an idea. He inquired as to exactly which sort of milk and the Rebbe ate every

20:51 morning. And on the morning of Purim, he had them delivered to the Rebbe. In fact, this bachur merited that the Rebbe ate the shalach manos that he sent. We will continue in the next installment. continuation to the earlier installments regarding Purim by the Rebbe, and in particular, in reference to the previous installment where we discussed the Seder of Mishloach Manot, which the Rebbe sent on Purim. So we continue now with additional facts about the Mishloach Manot, to whom he sent, and the additional mitzvahs of the day, Matanos L'evyonim, et cetera. The Rebbe also sent Mishloach Manot to a number of Chassidishe Rebbes in New York. To name just a few, the Kopustznitzer Rebbe, the Bayaner Rebbe, the Amshinov Rebbe, and also Rav Rosenberg, who was a manager in the Agudas Harabonim. This took place in the beginning years of the Rebbe's Nesi'us. When the messengers would come back from the Chassidishe Rebbes, the Rebbe always asked for details of the specific Rebbes who they visited, the, the conduct that they observed there, for instance, how did the Rebbe wash his hands, what type of hat did he wear, and so on. The Rebbe always thanked them greatly for their service, the emissaries, shluchim, who brought the shalach manos, and would often bless them for what they did. At one point, the Rebbe says that they should also be shluchim be yemei hamashiach, in Mashiach's days. In addition, there were certain years that the Rebbe added more people on the list of him sending shalach manos.

23:03 It was in 1979 when a big group of teenagers, boys and girls, arrived in New York due to the situation which took place then in Iran. The Rebbe and the Rebbetzin sent shalach manos, asked that it should be given in his name and the Rebbetzin's name to every one of the children from Iran who have arrived here in the United States. And this was something which the Rebbe and the Rebbetzin participated in sponsoring this, that the children should feel at home, feel a joy of Purim. In תשע"ד, 1974, the Rebbe sent also shalach manos to Chacham Refoel, who, well, came then to the Rebbe, uh, where after he came out from Georgia a few years earlier. In addition, the Rebbe also sent quite often shalach manos to dis- distinguished guests who were visiting New York, such as the mayor of Yerushalayim, the mayor of Dublin, and others. In תשע"ו, 1966, President Shazar was in New York, and the Rebbe sent him Mishloach Manot through the Rebbe's Maskir, Rabbi Klein. In תשע"ז, 1977, Purim fell out on a Friday, and during the day, the Rebbe gave Rabbi Groner, Maskir from the Rebbe, a bottle of wine and instructed him to go downstairs to the big shul and distribute wine to anyone who wanted. In the Sichas, during the days leading up to Purim, the Rebbe often encouraged parents that they educate their children to send shalach manos to their friends as well. Now we go on to Matanos L'evyonim, giving gifts for the poor. Every year

25:24 on Purim, approximately ten to twenty minutes after Shacharis, Rabbi Mendlik and Rabbi Moshe Pinchas Katz came into the Rebbe's room to receive a check from the Rebbe towards Kupas Habachurim, a fund that supported and supports needy bachurim from the yeshiva, as well as dollar bills and coins for needy families. The Rebbe always asked them that they be sure to have it distributed on the day of Purim itself. In many instances, the Rebbe's secretary, Rabbi Rutstein, came in to get money from Matanos L'evyonim as well. Rabbi Moshe Groner also came in later in the day to receive money from needy families in the Lower East Side of Manhattan. Rabbi Ze'ev Katz always came in as well and gave the Rebbe a manuscript from one of the previous Rebbeim, and the Rebbe would give him a check from Matanos L'evyonim. Each year, the Rebbe asked him how much was given in the previous year and added to it. The last year that the Rebbe gave money from Matanos L'evyonim to Rabbi Moshe Groner, this was in nineteen ninety-one, Rabbi Groner realized that there were several changes that year from the way things were done in the past. Amongst them was that the amounts, the amounts given were greater than in previous years. I heard personally from Rabbi Groner, Rabbi Moshe Groner, who was the emissary to deliver the Matanos L'evyonim, that at first he was wondering what, what is this about? The Rebbe added a hundred dollars additional money on what he gave in the previous years.

27:32 And in fact, the next year, sadly, when the Rebbe suffered a stroke, it was before Purim, it was during the first Adar. So Rabbi Groner figured out what was the point of this last time that the Rebbe gave him Matanos L'evyonim. And in addition to that, the Rebbe also told him that he should take it in his hand. It's not sufficient that it should just be on the table, but as a sh- shlichos, it's more enhanced that he takes it from the Rebbe's hand. At times, the Rebbe would give money to the poor people in seven seventy on his way out from the shul for Shacharis. One time, the Rebbe walked out of his room and gave money to some of the beggars who were standing nearby. We go on now to Mivtza Purim in a nutshell. The Rebbe began the chidushim about helping other Jews fulfill the mitzvahs of Purim as early as the year Tav Shin Yud Dalet, nineteen fifty-four. As the years went on, the Rebbe added more details and more explanations. In the nineteen seventies, the Rebbe placed a special emphasis on bringing the joy of Purim to Jews in army bases, hospitals, old age homes, and prisons. The Rebbe added that all of this must be done with great joy and with great-- the greatest chidushim. The Rebbe always showed great appreciation to the shluchim who took part in this Mivtza and often spoke about the great merit involved. On Purim Tav Shin Lamed Dalet nineteen seventy-four after Shacharis, the

29:17 Rebbe gave Rabbi Dovid Raskin a stack of dollar bills to be distributed to all those who took part in Mivtza Purim. A year earlier, Tav Shin Lamed Gimel nineteen seventy-three, during the farbrengen, the Rebbe asked Chassidim to say l'chaim for the shluchim who went to the army bases in Eretz Yisrael. The Rebbe added that doing so would shorten the distance separating us from them, although they are far away physically. Regarding the seudah of Purim, the Rebbe ate the Purim seudah in his home, and after the Rebbetzin's petirah, passing, he continued in the following years in his room at seven seventy by himself and not in the presence of the Chassidim. And now we reach the farbrengen, which was at the conclusion of the Purim day. Before the Purim farbrengen, as was done before three major farbrengens which took place during the week on an annual basis, the Rebbe would go upstairs to the previous Rebbe's apartment. This was during the lifetime of the previous Rebbe's Rebbetzin, the Rebbe's Nechama Dina, and he would spend time there with a few of the older Chassidim and some of the bachurim there, and they would say l'chaim, and they would also have some mezainis. They would sing a few nigunim, would be a short conversation, after which the Rebbe would then Walk over to the room where the Rebbe's Nechama Dina had her audience. He would motion with the head, "Good Yom Tov," and the Rebbe would then return back to his room, and then he would come

31:19 into the shul for the farbrengen. This practice continued until the passing of the Rebbe's Nechama Dina on the tenth of Teves, Tav Shin Lamed Alef, early 1971. Between the years of Tav Shin Tes Vav and Tav Shin Chaf, 1955 and 1960, the Rebbe farbrenged on Purim as well as on all of the other weekdays that had major farbrengens in one of the various halls in Crown Heights. As the shul 770 was not fit to host the large crowds who would attend. Until Tav Shin Lamed Ches, 1978, the farbrengen started between eight thirty and nine in the evening, and from then the, uh-- from that year and on, the farbrengen started-- would begin at nine thirty. During the farbrengen, the Rebbe was generally in a very high spir-spirit, something that was always very evident throughout the content and s-special style of the sichas. The Rebbe always encouraged the singing of the crowd very strongly and often stood up to dance in his place. The Rebbe usually delivered a Ma'amar discourse as well during every Purim farbrengen, and in Tav Shin Yud Gimel and Tav Shin Yud Zayin, which are 1953 and 1957 respectively, the Rebbe delivered two discourses. It was the year Tav Shin Lamed, 1970, Purim, when the Rebbe came out publicly and addressed the law of return that it needs to say Kah Halacha. In regards to gayrus, the word Halacha needs to be stated, and it needs to be according to Halacha, and the Rebbe continued addressing this issue for many years. The

33:44 Rebbe spoke very sharply about this decree of Mil Yehudi in Eretz Yisrael. The last Purim farbrengen which we had with the Rebbe was in Tav Shin Mem Zayin, 1987. There were many nigunim which were sung very often at the Purim farbrengens. Some of them were sung because of the Chabad custom and some because they are very happy Purim nigunim. The nigunim which were part of the Purim farbrengen as well as other major farbrengens which took place at the end of the farbrengen was the preparation to the Alter Rebbe's Nigun. It's called Nigun Acharon, and the Alter Rebbe's Nigun, and the Nigun Hasharitza which followed after the Alter Rebbe's Nigun. At times, the Rebbe related the story of the Chassid Rab Iankev Zur Aviger, which took place on Purim Tav Reis Pe Zai in 1927, when after the farbrengen, which consequently led to the previous Rebbe's arrest, this Chassid sat down on the floor and sang the Nigun of Kol Bayar. Kol Bayar is a Nigun which expresses the yearning of a f-father for his children. The Rebbe would then request that Hasidim sing this Nigun. The Nigunim which were sung very often by Hasidim during the Purim farbrengen were Vayibem Eychash Veilech, which is basically the tune of th-this Nigun. Usually, it was sung without the words. And Napoleon's March, and the Nigun Vesamachto Bechagecha, and the Rebbe's father's Hakafos Nigun, and Ivri Yadiym, which is usually without, uh, without any words. It is a Nigun which is in Russian, and it expresses the sacrifice

35:53 that Yidden went through in Russia. They would sing it generally without the words by the farbrengen, and sometimes with the words, "We want Mashiach now," which were added later. And the Nigun Nediv Yehuda, the tune of this Nigun without words, and many more Nigunim. It is interesting to note that in Tav Shin Yud Ches, 1958, the Hasidim sang the very slow Hartziken Nigun, a Yechidas Nigun of Rab Shlomo Sapsitniker in between the sichas. On, uh, one occasion at a break, intermission between the sichas, they sang this Nigun. This Nigun is a solemn Nigun, and the Rebbe commented, "Ta'anis Esther was on Erev Purim, and there was a Nigun connected with Ta'anis Esther. Now it is time to sing a Purim Nigun." Hasidim then sang the Nigun, which is the tune of Nediv Yehuda with great enthusiasm. We will, Im Yirtze Hashem, continue in the next installment. A Freilechen Purim. The hemshech and continuation to the earlier installments regarding Purim by the Rebbe, we continue now With a short overview of a sicha which the Rebbe delivered during a Purim farbrengen in the year nineteen fifty-five. This sicha is a very inspirational sicha, guiding a person and telling him in what auspicious day one finds himself in when it is in the Yom Tov of Purim. The Rebbe said as follows: There are those that even when they find themselves on Purim and during a farbrengen, which is an auspicious time which needs to, to be fulfilled and utilized throughout the year to connect to godliness,

38:09 yet they cannot accomplish in themselves to forget and go out from themselves. One person thinks about his illness, another person thinks about something else, and another per- person thinks when does he have to get up tomorrow morning, and the meila he needs to know when he needs to retire for the evening, uh, what hour the bus goes, and therefore he needs to calculate how long could he still remain here at the farbrengen. Another person thinks about his son or son-in-law, finds himself in a specific place somewhere, and another individual thinks about gashmius, his physical state, and yet another thinks about his spiritual state. The Rebbe continues, why should they not utilize this auspicious time to immerse oneself in the pure waters, which this is an expression of the Rambam in the end of his Sefer Hilchot Mikvaot. Immersing means tevilah. The word tevilah is spelled tet-beit-yud-lamed-heh, which is the same letters like bitul, nullification. Therefore, the Rebbe says, at least for a short time, forget about yourself, forget about e- everybody around you. When Hashem gives Yidden a special day in the year and he says that even Yom Kippur during Neilah, it is not expected from a Yid that he should stand in a state of ad d'lo yada, that he gets so rejoiced in the simcha of Purim, but only Purim there is such an obligation because it is a very auspicious time and therefore Hashem rewards for what a Yid reaches when he comes to the state of ad d'lo yada. And

40:26 the Rebbe continues, nevertheless, there are those that use the day to think about themselves, about oneself, either spiritual matters or physical matters, and after Purim leaves, the yemei hapurim leave, is as it says in the pasuk in Mishlei, "Yeveles adam tesalev darkei v'al Hashem yazef libei." That he-- the, the folly in the person unsettles the right path of the person, and then his heart rages against Hashem, becomes angry. He comes and complains, why is he missing this detail in Torah? And the meila also, why is he missing a, a second detail in fulfillment of mitzvot? And therefore, it also results in a physical state that he's also missing additional aspects. And Hashem tells Am Yisrael, "Listen to me, Yidden. I am giving you a day in which you have an obligation, lipsumei, to mellow with wine ad d'lo yada, till the person doesn't know the d- the difference between Haman and Baruch Mordechai." And in particular, through this conduct of ad d'lo yada, a person accomplishes v'napachu, that everything is converted from a very low level to a very high level, and we merit to draw simcha, joy, an infinite joy for the whole year. A freilechen Purim. Behemshech, in continuation to the early installments in regards to Purim by the Rebbe, we continue now with installment number five, discussing an article which describes Purim תשז in nineteen fifty-six by the Rebbe's farbrengen and the impression that it left on people who participated. This article was written by a Hasid, Rabbi Uri Eltzimmer, who was

42:50 talented with many different qualities. He knew many languages. He, in a certain time period, was part of the Rebbe's secretariat in the nineteen fifties since he was a literary in many languages, and he also prepared Svarim, prepared the Rebbe's first four volumes of Likkutei Sichos He edited them and prepared them, and also wrote a translation of the Tanya in Yiddish. Rabbi El Tzimmer writes to one of his friends, Rab Tuvia Bloy, he should live and be well, who lives in Yerushalayim, what took place by the Farbrengen. He begins as follows: "The driver of the bus which passed that Monday, and he was taking passengers on about 5:00 AM in the morning at the corner of Nostrand and Eastern Parkway, and he was picking up passengers who are usually workers who get up early to go to their job, surely did not plan to pick up passengers, unexpected ones , who also boarded the bus close to Eastern Parkway on Nostrand Avenue. Passengers whose-- to whom the atmosphere of the Yom Tov did not fit in to the morning of a working day. He was not able to register in his mind that these passengers who were unexpected at that time, and within a short time almost filled up the whole bus, were all just a small part of many people who were present at that Farbrengen that evening, a, an experience which will not be forgotten. These were Yidden who participated in the Rebbe's Farbrengen L'Kavod Purim in honor of Purim, which took place on

45:38 Motza'ei Purim, at the closing of the day, in a big hall that was rented specifically for this Farbrengen. Purim is not a new Yom Tov. The specific joy of celebrating the joy of Purim, and in a special manner that it was an original blend of the climax of joy together with the climax of earnestness, not lacking even a hair of one of them, both of them in their intensity. Likewise also Purim as it is in the Nusach Chabad is one which is not known. But those who live in the Dalad Amos of Lubavitch and are acquainted with their customs and the way of life and the spiritual and social atmosphere, the Farbrengen of Purim this year was an unusual experience which will not be forgotten from their hearts." How was this Farbrengen different? Rabbi Tzimmer continues, "It's hard to point on a specific Inyan and to designate that this is the cause for it. We can say that it is because of the many guests that came, or that the Farbrengen went till daylight, or that they took a lot of Mashke. All these factors are not Chidush, are not something new in Lubavitch. In Lubavitch, they're used to it to have a big crowd, and because of this, they needed to rent a hall in the winter months. In the three Farbrengens, major Farbrengens which take place in the winter, Yud Tes Kislev, Yud Shvat, and Purim, they would rent a hall in order to accommodate the crowd that comes to the Farbrengen. A

48:04 Prina which is higher than time, which means going all the Farbrengen of all night is also not a Chidush. And Mashke, and especially on Purim, is surely not a Chidush, especially when we're talking about Yidden who come from Russia." So Rab Tzimmer sums it up, "It wasn't this or that, but the whole environment, the whole atmosphere that was hovering in this big, large hall. It was as if it has picked up, elevated this big crowd to a higher world." Immediately at the opening of the Farbrengen, the Rebbe stated that Purim is different than other Yamim Tovim because it is not in a usual pattern of chain of events in a natural manner. The Nes of Purim was not something that happened gradually, but it was in one moment, Napechu, it was converted from a very low status in which the Yidden found themselves in, into a very high climax. From a status of destruction to a status of salvation for Yidden. Likewise, the Simcha of Purim doesn't pick up in a gradual way, but immediately a person needs to enter the full, complete joy. But in that same Farbrengen of Purim, the joyous Farbrengen, the mind of a person does not lack, even for a moment, the true essence of Purim. Timu Ve'Kiblu, the acceptance of Torah, which was fulfilled in the time of the miracle of Purim. And the Rebbe in his talks and in his discourse focused on many dif-different topics which were on the agenda. As he usually would mention only a

50:33 mashal, a parable, but the mashal, the parable was so clear that there was no need to elaborate what the nimshal is, what's the lesson of that parable. The Sichas continued one after the other, when in between the Sichas and, uh, during the intermission, there was dancing and singing. The Rebbe continued with words of inspiration in strengthening the study of Torah and fulfillment of mitzvahs. And during that farbrengen, the Rebbe told a story that once the students of the Ba'al Shem Tov was sitting and a person went through, a person who was an ‹foreign language›, and he had a situation that his horse and wagon fell into the ditch, and he asked one of the students if he can help him with his dilemma. But the student says in Russian, "‹foreign language› I can't." So the coach driver said, "‹foreign language› You could, but you don't want." The students of the Ba'al Shem Tov derived a special inspiration from this comment. And the Rebbe continues, "Every Yid is in a state of ‹foreign language›. He could, he is just lacking the will." And it was at the conclusion of the farbrengen that the su-sun is already beginning to rise, and Hasidim was singing the nigun of the Alter Rebbe, the Dalet Bubbes, which was customarily sung at the Rebbe's big farbrengens throughout the year. One who listened to this intense nigun was able to understand in a very accurate way what is mentioned in the Tikunei Zohar that Yom HaKipurim is only like Purim. As the

52:40 Rebbe explains the unique quality of Purim in comparison to Yom HaKipurim. We'll im yirtze Hashem continue in the next installment. The hemshacha in continuation to the earlier installments regarding Purim, we continue now with installment number six, discussing the topic, the concept Ad D'lo Yada, which is part of the feast of Purim, that a person should mel-- be mellow with wine and fulfill the verse, instruction of our sages, "Ad D'lo Yada ben Or Haman l'baruch Mordechai." On Purim taf shin chaf during the farbrengen by the Rebbe, this is nineteen sixty, after the Rebbe delivered the discourse, the ma'amar, the Rebbe said that in the past there was a seder on Purim that also those who wanted to fulfill Ad D'lo Yada during the farbrengen complained that first they wanna listen to the ma'amar. They want to focus and be able to absorb the ma'amar, the discourse. And therefore, they'll have to wait with Ad D'lo Yada till after the ma'amar is delivered. So the Rebbe said this excuse was removed already because the ma'amar was already delivered, and now there is the inyan that takes in effect, which is Ad D'lo Yada, fulfilling the Ad D'lo Yada, that a person should not know the difference between Or Haman l'baruch Mordechai. In taf shin chaf at that same farbrengen, the Rebbe said that it was already mentioned once that Purim is the inyan of mesirat nefesh, self-sacrifice, that Am Yisrael stood up against their enemies. So the Rebbe says maybe one person will sacrifice himself for the

54:52 whole crowd here, uh, to be-- go into the mode of Ad D'lo Yada, and after he will do it and everybody will see how he's fulfilling it, so they'll figure, they may figure that this could be a good thing to do, the right thing to do, and surely that they will follow suit, they will also fulfill the Ad D'lo Yada. It seems like the Rebbe saw that there were no immediate reactions, so the Rebbe said, "I'm saying drashes, I'm giving speeches, delivering speeches." The, uh, crowd, the audience listens and says, "Oh, this is a good time." In other words, they're having a good time figuring that they're being entertained, that the Rebbe mentioned this statement as mentioned earlier about Ad D'lo Yada. Likewise, an event that took place Purim taf shin mem bes, that was nineteen eighty-two. Middle of the farbrengen, about one AM- The Rebbe requested the following. It would be appropriate that the whole Elam audience of Chassidim should choose someone that should be meshanefesh himself. He will have mesirus nefesh to fulfill the obligation of ad deyada in a practical sense. And with this, he will exempt, take off the obligation from everybody around him. And the Rebbe says, we need at least one person should fulfill the ad deyada, a minhag which was customary in the past, which also included to make a somersault, a tumblesauce, with the head on, on the, on the bottom and the feet, the legs on the top, which is called a kule, iber kulenzech. And

57:04 with this, he will exempt everyone with his ad deyada. The Rebbe continued, it seems like the people are waiting till they will make elections and decide who will be the one that will do it, or a kopanim, uh, private pri- uh privus elections. And then they will have to count to see who got the biggest number, and memeile he will be chosen to do the ad deyada. So therefore, the Rebbe says it is kedai that the person should volunteer on his own. And at that point, one of Anash, Rabbi Mordechai Yaken Steinberger from Lachlas HaChabad, volunteered to fulfill the tzivui of ad deyada. He drank a few, uh, cups of wine, and after saying l'chaim, he made a somersault with his, with his head on the bottom and with his legs on the top. The crowd started to sing the nigun Ivad Yemya, which is a nigun Russian word, which means, "If in water we won't drown, if in fire we won't get burnt," this is the sacrifice that Yidden had in Russia. And immediately, the nigun received the words, "We want Mashiach now." The Rebbe clapped his hands with a great joy, an intense joy for a long time. And the Rebbe turned to the right and to the left, and in particular to the children who were standing near the Rebbe encouraging the singing. Following this farbrengen, our Rabble Goan, Rabbi Gabriel Kziner, wrote to the Rebbe that he found in one of the Rishonim by the name Rabbi Rabbeinu Avigdor that there

59:05 is a source for what the Rebbe mentioned at the farbrengen that one person could exempt everyone with the obligation of ad deyada. And the Rebbe respond to him as follows: "Tshuvas Chaim, thank you for the comment, for the enlightening insight of Kvete Rossi of His Honor, this beautiful comment from the Divrei HaRishonim in regards to Lipsum VePurya." And the Rebbe continues, "It is understood that what was mentioned at the farbrengen that one person should say l'chaim to the extent of ad deyada, and he should exempt all the onlookers. The intention is not that he should actually with this obligation accomplish for everyone, because this is an obligation which is for every individual separately. It is a chi of shever guf, which means that one person cannot exempt another. Everyone is obligated to do it on their own." The Rebbe continues, "But surely or maybe the other people will also do it, will follow. In addition to that, even if one does not fulfill ad deyada, doesn't, it does not exempt him from being joyous on Purim. And when he sees that his friend rejoices in a very high standard of ad deyada, he sees someone volunteer to become ad deyada. So bemeile at least at that point, the onlooker thinks at least about this qualitative simcha of ad deyada, and a good thought HaKadosh Baruch Hu combines the deed. And memeile this also increases in the simcha of this person. At least it is a reflection of what he sees in his friend. And memeile

1:01:02 after that, it's easier for the person, and he's more prone to bring himself to this stage of ad deyada, that he should also fulfill the ad deyada." And the Rebbe continues, and he sums up the response that from here we come to a general question when it comes to mitzvahs that a person is obligated to do on a personal level, and they cannot be exempt by a messenger. So the question is, if, for example, he cannot fulfill it on his own, does he have an obligation, a special obligation that he should fulfill it through a shliach because he himself can't do it? Is there any significance in asking someone else to do it on his behalf? And the Rebbe says he doesn't have the time now to look into it, and this is not the appropriate place to look into it, and it was just stated as a comment to be looked into on a future available occasion. Behemeshech, in continuation to the earlier installments regarding Purim by the Rebbe, we continue now with installment number seven, discussing two additional aspects in regards to Purim. One of them, as it is referred to, the Purim Rav. It was customary that for Purim, the community would appoint someone for the day of Purim, and he received the title Purim Rav, which was basically to contribute to the joy, the mellowness of the, uh, Elul of the community in celebrating Purim. The second concept is referred to as Purim Torah. In Yom of Torah, words of Torah,

1:03:13 thoughts of Torah that are actually said within a spirit of Purim. It does not demand much focus or concentration. It is more on the surface, and it is said in the spirit of Purim. Over the years, the Rebbe referred to both of these titles, Purim Rav and Purim Torah. We'll first discuss the Purim Rav. The Rebbe mentioned it occasionally a few times over the forty-two years of sifras. The first time was in Simchas Beis HaShoeiva, Tav Shin Yud Daled. That's late 1953. The Rebbe said that in the past, it was customary of a Seder-- of a Purim Rav, making the Rav for Purim. A whole year he did not serve as the Rav, but one night he served as the Rav, Purim. That is the first time the Rebbe mentioned it, and the second time the Rebbe mentioned it was on Simchas Torah Tav Shin Lamed Vav, late 1975. And the Rebbe relates the following. A person once told me that in the yeshiva where he studied, the Rosh Yeshiva was very sharp, and every thoughtful insight that was said and delivered in front of him, he would immediately say, "Ipcha mistavra." It's the opposite. This doesn't make any sense. The opposite makes sense. It's not logical. And he would explain himself. When it came to Purim, and they would choose a Purim Rav, so the talmidim, the students, with the impression and feeling that they had about this Rosh Yeshiva over the year, so that's when they would pour out their bitter heart on

1:05:33 the Rosh Yeshivas with whom they were not pleased. So the Rav of Purim said as follows, "When the Rosh Yeshiva will come up lemaylah after a hundred and twenty to the Elok mai emes, the Seder will be as follows." Since in Gan Eden, there are many different sections, and in order that they should know what reward and what chamber the Rosh Yeshiva will be in after a hundred and twenty, and generally the Beis Din Shel Ma'alah, the Heavenly Court, gathers together, and they ask the guest, he should say, "Achidushi," something unique, a deep insight in the Yoma of Torah, and that's how they will be able to decide in what partition of Gan Eden he will be sent to. So the Rav of Purim continues and says, "When the Rosh Yeshiva of our yeshiva will go up to Beis Din Shel Ma'alah, because of his greatness," he was a big Rosh Yeshiva, "so the, the Eibishter, the Almighty will come b'chvad v'yatzer." He will himself come and greet him, and he will be sitting at the head of the table, at the head of the table of the Heavenly Court, and he will turn to the Rosh Yeshiva, and he will say to him, "Say achidush. Say something, a deep concept, something brilliant." And the Rosh Yeshiva would say, "Adiraba. Let Hashem say something. Let the Almighty say achidush, and I will dispute it." We will im yirtzeh Hashem continue in the next installment discussing the concept of Purim Torah. Behemeshech, in continuation to the

1:07:24 earlier installments regarding Purim, what took place by the Rebbe Purim, and the Rebbe's insights on Purim, we continue now with installment number eight discussing the concept of a Purim Torah. In a Sicha Purim Tav Shin Chof, 1960, the Rebbe said the following, "It is customary on Purim to say a Purim Torah, which means something that doesn't really have a very strong foundation, but since it is referred to with this Torah, with this title, that it's a Purim Torah, so therefore it has a true foundation." In a Sicha Tav Shin Mem Zayin, this was the Shabbos after Shavuot 1987, the Rebbe briefly mentioning about a Purim Torah When he was referring to a, uh, an explanation of a-another topic, Rebbe said the following, "Pashtut simple that the kavanah, the intention is not to show kuntz and tricks or to say Purim Torah, and although Purim Torah is a inyan of Torah, not just a joke which is empty, nevertheless, the using the title Purim Torah that is not just Torah, but it's a Purim Torah does not bring out the quality of this Torah, but on the contrary, it is to add more in the inyan of simcha, be more mellow." In a Sichat Purim Taf Shin Mem He, that is 1985, the Rebbe said the following, "People make a mistake by explaining that Purim Torah is a inyan of letzonus mockery, but in reality, Chas veshalom to say that because letzonus and Torah are two opposites. Torah is the tool through which we connect with

1:09:35 Hashem, and on the other hand, letzonus mockery is the opposite, exactly the opposite as the Talmud tells us in the Tractate of Succa that the group of letzin, those that make letzonus are amongst the group, groups that do not receive, will not greet the Pnei HaShechinah." And the Rebbe continues and explains that the Piarish Purim Torah is that instead of being medayek and exerting oneself in the depth of the topic that is discussed as a inyan Torah with very delicate svaros and, uh, understanding of the topic, so when it comes to Purim Torah, it's more on the surface. It is basically something that is connected to and brings an increase in joy. Uh, but becholef, nevertheless, it's a inyan of Torah like all other inyanim in Torah. During the Farbrengen Purim Taf Shin Chaf Zayin 1967, the Rebbe related a Purim Torah that he heard as a child in cheder. The Rebbe said the following, "When they would give over a Purim Torah in the cheder," the Rebbe brings an episode of what took place. One person said that yayin is beGimatriya lekach. Yayin means wine, lekach means cake. So they said that the word yayin is the same numerical value as lekach. So they asked him staich, how could it be? It, it's, it doesn't equal because yayin is beGimatriya seventy and lekach is a hundred and thirty-eight, so they're not the same. So the person answered, "There is a solution for that, that a person should take another time yayin." So they asked

1:11:51 him twice yayin, two times seventy is a hundred and forty, so it's already more than lekach, which is a hundred thirty-eight. So, so then he said, "If so, take another piece of lekach, which is the Maz Toahs cake." So they asked him twice lekach, two times one thirty-eight is two seventy-six, is a lot more than twice yayin, which is a hundred and forty, and even more than three times yayin, which three times seventy is two-ten. So he said... the person answered, "You have to take so much lekach and so much wine till one of the other takes place." Either the calculation is gonna equal up, or he will fulfill the mitzvah of ad layoda, not knowing the difference between Adir Haman and Baruch Martai. So the Rebbe concludes, if he does not know the difference, he cannot differentiate between Adir Haman and Baruch Martai, surely he cannot differentiate if yayin seventy is equal a hundred and thirty-eight, or it's more, or it's less.