Purim Koton

00:01 As we find ourselves in Purim Katan, and then followed by Shushan Purim Katan, we'll discuss a sicha of the Rebbe, Purim Katan Tov Shin Mem Vav 1986. The Rebbe shares an insight on the unique day of Purim Katan, as it was translated by Sichas in English. Every day of the year has its own unique quality, and when a Yid is told about the special character of a particular day, it encourages him to accomplish more on that day. The day of Purim Katan, the 14th of Adar Aleph, should be viewed as a precious guest. Frequent guests deserve polite attention and hospitality, but when a guest arrives who has not come for a long time, then he deserves special attention. In the 19-year cycle of regular years and leap years, we have 19 Purims, but only 7 Purim Katans. So when Purim Katan comes, we truly have an infrequent and rare guest which deserves special attention. How must we appreciate and cherish every moment of this rare and precious day? We must truly utilize it for special activities. This special treatment will also include the following night, for in the case of Purim, the following day is Shushan Purim, and in the case of Purim Katan, it is Shushan Purim Katan. So the night of the 15th is still part of the holiday. There is a strong connection between Purim and Purim Katan. As the Mishnah teaches, there is no difference between the first Adar and the second Adar, save only in the reading of the Megillah

02:05 and the distribution of gifts to the poor. In all other matters, it would appear that both Purims are the same, with Purim Katan retaining the quality of being first. This theme of both is, of course, the victory of Am Yisrael over their enemies. And it was turned about, the Yidden gained the upper hand over their adversaries. So much so that many from among the people of the land professed themselves as Yidden, while the others were overcome with the fear of Am Yisrael and deferred to the Yidden, exalted them because the fear of Mordechai had fallen upon them. At the Exodus from Egypt, Moshe also admonished Paroh that he would have to give his Egyptian flocks to the Yidden to use as sacrifices when they would leave Mitzrayim. So Purim Katan carries this influence of evoking and eliciting the assistance and cooperation of the nations for Am Yisrael. In the year Taf Reish Peh Zai in 1927, 95 years ago, the previous Rebbe delivered the Hasidic discourse VeKiBal HaYehudim on Purim Katan in the largest synagogue in the capital city of Russia before a huge crowd. He did not give consideration to the dangers involved and, as we discovered later, he exhibited superhuman self-sacrifice. The Maimed itself discusses the reaffirmation of Kabbalah SaTeyrah, receiving the Teyrah on the part of Am Yisrael in the time of Mordechai. This came about through the Mesiras Nefesh, self-sacrifice of Mordechai, in conjunction with the Teyrah studies of the small children. Their Teyrah and self-sacrifice nullified the decree of Haman.

04:17 As it says, out of the mouths of children and sucklings, you have fashioned an invincible might to put an end to destroy foe and avenger. The Maimed goes on to say that the education of the children is necessary as the foundation for the future existence of Am Yisrael. If there are no kids, there will be no egots, as the Madri says in Esther Rabba. As you educate the child, so will he grow and develop, and so will he teach his children, and they their children forever. Thus, it is this dedication to educating the young generation which represented the essence of the reaffirmation in the time of Mordechai, with an internal force so that the remembrance shall not perish from their descendants. This will lead to the ultimate redemption. First we will reach the redemption of Purim, when Mordechai became great and the condition of Am Yisrael improved to the point that soon after the miracle of Purim, the work on the Beis Hamikdash was started again in the days of King Daryavesh. And then we will bring close the redemption of Purim and Pesach to the ultimate redemption. Behem shech to the earlier installment in regards to Purim Katan, we continue now with installment number two, discussing additional insights from the Rebbe's Sichas B'Negiah to Purim Katan. The Rebbe states that Purim Katan is also called the fourteenth of Adar Alef in the Gemara. Therefore, when we choose to use the term Purim Katan, we are emphasizing that it has an aspect in which it

06:22 is smaller than Purim. On the one hand, we say it is smaller, which would seem to indicate that it is less important than Purim. On the other hand, the Talmud says there is no difference between the first Adar and the second Adar, m-m-meaning Purim and Purim Katan, save only in the reading of the Megillah and the distribution of the gifts to the poor. This would seem to indicate that in all other matters, the two Purims are equal. Add to this the fact that we call it the fourteenth of the first Adar, which would seem to say that it is first in importance. Interestingly, Purim has in common with Pesach that they both have a small partner. Purim has Purim Katan and Pesach has Pesach Sheini or Pesach Katan, except that in the case of Purim, the small Purim is first more important. Hashem created the world in a manner of giver and receiver. Nothing is completely independent, but everything must rely on something else sometimes. This provides us with the opportunity to do good by being benevolent to others, and it precludes jealousy in creation. Therefore, the quote of our sages, "Who is wise? He who learns from every person," as is mentioned in Pirkei Avot chapter four, Mishna one, means that even a great scholar who usually finds himself teaching others must also keep his eyes, ears, and mind open to learn from others who are actually less wise than he. Since everything was created for the glory of Hashem, it follows that everything

08:27 in existence can contribute something which another creature cannot give. Now, if Hashem's honor and glory is enhanced by the contribution of a particular creature, certainly man must be ready to gain from everyone and everything. If so, Purim Katan, although it may be small, certainly has something important to con-contribute. By coming first, Purim Katan opens the gate and makes it easier to follow through with the divine service of Purim later on. It also provides the opportunity for Purim to introduce new aspects subsequent to, and in addition to this theme of Purim Katan. In a sense, it serves as a training day for Purim. Now, by giving encouragement and enthusiasm a month ahead on Purim Katan, all of the themes of Purim will be richer and stronger. And although this could be done in a normal year as well, we see that there is a distinct advantage when the motivation is closed in a Purim format on Purim Katan. The Rebbe continues and concludes the sicha, this provides an additional reason for the farbrengen, to encourage and inspire everyone to make the proper preparations to carry out the, quote-unquote, mitzvot Purim to educate and inform Am Yisrael of the mitzvahs of Purim so that they will perform them. By starting on Purim Katan, we will neutralize any problems and instill more power and enthusiasm for the mitzvahs of Purim. And the Rebbe continues in the next talk, there may be those who seek a pretense and argue that we find no source for a thirty-day preparation and

10:35 encou- or encouragement period for Purim. In Shulchan Aruch we are told only of the rule to teach the laws of Pesach, Shavuot, and Sukkot thirty days before each holiday. The truth is that regarding the mitzvah of Shalem, the Talmud also teaches that on Rosh Chodesh Adar they would announce about the half shekels because the donations had to reach the Beis Hamikdash before Rosh Chodesh Nisan. Clearly here we have an example of a thirty-day preparation period. The in continuation to the early installments in regards to Purim Katan and the Rebbe's insights on Purim Katan, we continue now with installment number three, discussing various farbrengens and ma'amarim discourses which the Rebbe delivered in regards to Purim Katan. First, in regards to the farbrengens, it was תשע"ז, 1957, Parashat Ki Tisa, which was Shu shan Purim Katan, a day after Purim Katan. The Rebbe then spoke about the Halakhic background of Purim Katan. In תשכ"ז, 1967, again, Shabbos Parashat Ki Tisa, which was also Shu shan Purim Katan, the Rebbe then spoke about the quote of our sages that when Adar enters- We increase in joy. The Rebbe elaborated if this also includes the first month of Adar in the leap year, Adar Aleph. In Taf Shin Lamed Ches, 1978, the Rebbe then spoke that 1978 is already over 50 years since 1927 when the previous Rebbe spoke on Purim Katan in a big shul in Moscow and spoke very directly about raising and educating children with chinuch of teyro mitzves. And although there were spies there, nevertheless,

13:09 the previous Rebbe stood up very strong about it and also delivered a discourse. So the Rebbe noted that 1978 is the beginning of the second 50 years, Yevul HaShemi. And a yevul is considered a whole world, an internal set of years, which is basically 50 years, which is considered elam. So when we say the next 50 years, that means into a new world. And the Rebbe spoke a lot about the inyan of chinuch. And that a person should bring out in oneself the strength not to feel shy for those who laugh at him and make fun of Yiddishkeit. In Taf Shin Mem Aleph, 1981, Purim Katan was also a rally for the children. And on Shabbos Parsha Truma, the Rebbe connected Purim Katan with children. Likewise, in the future fabrengens, which were upcoming after that, the Rebbe spoke about the inyan of the Levana, which is considered the smaller illuminary, and that the order of the day is preparing a 30-day preparation for Purim Godol. In the fabrengen Shabbos Parsha Kisisa that year, Taf Shin Mem Aleph, the Rebbe spoke about the name Purim Katan and the source of the name. And it is different than Pesach that is called Pesach Ze'ira. Ze'ira, which also means small, but in Aramaic. And the second Pesach should have been the regular Pesach, which is on the 15th of Nisan, should have been referred to as Pesach Godol. Nevertheless, it's not referred to with that name. And the Rebbe continued speaking about the difference between the Purim and

15:30 Pesach. And since Purim Katan is 30 days before the regular Purim, so therefore it has something unique in the sense that it's the beginning of the season of Purim. And generally in the beginning there are difficulties. So this gives a Yiddie keyach to be able to accomplish and prepare for Purim. The Rebbe also instructed that those that did not make rallies for the children Purim Katan could still compensate in the upcoming days, especially Sunday when children are exempt from secular studies. Public schools are closed on Sunday. In Shabbos Vayakhel, the Rebbe again spoke about the name Purim Katan and not Purim Sheini. And as the Rebbe explained it in great elaboration, as we'll discuss it in the upcoming installments. In Taf Shin Dalet Mem, which is 1984, the Rebbe again elaborated on the name. And the Rebbe also spoke about the not saying Tachnun based on the psak of the Alter Rebbe in the Siddur. As the Alter Rebbe writes before Lam Natzeyach, before Ovol Tzion, which days we do not say Tachnun. And this was actually a hemsach to a yechidis which took place with Rabbi Pinchas Menachem Alter, who later became the Geller Rebbe. In Taf Shin Mem Vav, there was a fabrengen on Purim Katan. And the Rebbe then spoke that Purim Katan is a rare guest, does not come so often, as we mentioned in an earlier installment. And the lesson of the name Purim Katan as it comes before Purim Godol. And from these fabrengens, these dates mentioned, we will

17:43 now discuss some of the discourses that the Rebbe said on these occasions. Ulehesif, we can also add that Purim Katan is also the event, as we mentioned earlier, which took place in Moscow in Taf Rish Peisai in 1927. So therefore we find that by the Rebbe, when it came to Purim Katan, the Rebbe would make mention quite often about what took place when the previous Rebbe delivered his discourse, inspiring Yidden to make sure that they give their children a chinuch of teyro mitzves. And the Rebbe derived lessons from this event in regards to Chinuch in our time. In the year tav shin daled mem, 1984, during a Yechidus, which took place when the Admor meOksov shlita visited the Rebbe, and the Rebbe described to him what took place in 1927. The Rebbe said as follows: In that kufen, that time period, the previous Rebbe already knew that the authorities in Russia are looking at him not with a favorable eye in regards to his activities in the field of spreading Yiddishkeit, and they are actually watching and counting his steps. Nevertheless, when he was Purim Koten in Moscow on the occasion of his work for Klal Israel, for Dimyoni Haklal in Russia, he notified that he's intending to deliver a Ma'amer Chassidus in the Lubavitcher Shul. Despite and not taking in consideration the danger which this entailed, and especially in Moscow, which was the capital of Avi HaVeis. When one, one of the Gabboim of the shul tried to convince the previous Rebbe in regards

19:52 to the harshness of the situation, that surely they, there will be spies here from the Evsektia, which are gonna follow and listen to every utter that comes out from his mouth, every word. And if there will be words which are not according to their spirit, it will be dangerous for him and for the whole audience listening, and to the Gabboim and the shul. And surely the previous Rebbe knows that with the government you can't play. The previous Rebbe listened to his words with the fullest attention and then concluded, nevertheless, he is planning to say a Ma'amer Chassidus Barabin. At the set time, the shul of Chassidim Chabad was full from wall to wall. The previous Rebbe began saying the Ma'amer with a special liveliness, , in which he elaborated on the Mesiras Nefesh, the self-sacrifice, and the fulfillment of Torah and mitzvahs, and in particular, the Mesiras Nefesh on raising Yaldei Yisroel about which it is said in Tehillim that from the mouths of the young children, infants, et cetera, Hashem has founded a strength to drive away the avenger and enemy. Which means that the study of Torah, of the will accomplish it. And as we see in the time of Mordechai, that he did not become overwhelmed from Haman's decree and gathered twenty-two thousand children and learned with them Torah till they screamed and announced that they are prepared to sacrifice themselves for the sake of Yiddishkeit. And when Haman heard that Yidden are s-- the Jewish children are saying, don't be afraid

21:54 of any fear, um, sudden fear, he knew that his zeide is now, um, defeated. This was the contents of the Ma'amer, knowing that in this, in, in, in... at that occasion, in the shul while he was saying the Ma'amer, there were spies there, and knowing the great danger which this entailed. And indeed, a few months later, the previous Rebbe was arrested, uh, for his work in spreading Yiddishkeit. And in the first interrogation, they mentioned to him about the event of Purim Koten, with all the details that he said then. And originally, they were planning to, God forbid, uh, judgment of Gezar Din Hepach Hachayim. And through many people who have actually put a lot of pressure on the Russian government, they changed the decree to ten years in exile, and after that to three years, till the geulah of Yud Beis Yud Yud Beis Tammuz, which was ten days after the previous Rebbe, uh, went there to Kostroma. So the Rebbe says, to, uh, us it means that since these days are days which are remembered and done and accomplished, as the Arizal says, that when they are commemorated in the right way, in the appropriate way, it repeats itself every year. what it's understood that what we need to learn from this Ma'amer is to increase in all inyonim of Yahadus, and especially for Yaldei Yisroel. And if in that country they worked with spreading Yiddishkeit, although this aveida was and entailed Mesiras Nefesh mamesh, so besas we, we find ourself the Chesed Hashem,

23:55 the grace of Hashem, in a situation that we do not need Mesiras Nefesh for inyonim of Yiddishkeit, so then we surely could involve ourselves in all inyonim of Yahadus, including and in particular, raising sons and daughters in the most enhanced manner and in a very broad-sensed way. And surely that we can add more in all the inyonim of Yiddishkeit. Behemsach, in continuation to the earlier installment in regards to Purim Koten, we continue now with installment number four, discussing further the, mmm, farbrengens and sichas of the Rebbe relating to Purim Koten. First, mentioned in the earlier installment in regards to the Ma'amer which was delivered on Purim Koten taf reish pei zai in 1927 in Moscow, in the presence of a big audience, and there were also spies there on the part of the Evsektia, the Gepau, 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 Shpalerno. 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

26:18 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 Parshas Ki Sisa tav shin yud zayin 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 Sisa. 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 tav resh pei zayin, which is based on a ma'amar of his father, Ki Sisa from 1919, Shnas HaTeris, 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, this is something that needs to inspire people and have an impact on people on all the different times amongst Bnei Yisrael, Am Yisrael, and especially patish, patish, particular Chassidim. That a person should not think about himself, but be completely committed to the ratzon Hahoel and to the will of Hashem with Mesiras Nefesh, with Torah and 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 the potential format, and we will not need

28:18 active Mesiras Nefesh. The Rebbe connects it also with Purim Katan, as it says in the Halochos of Purim Katan, "Tov lev mishteh tamid." That at all times and on a constant basis, it will be tov 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 years later, Shabbos Parshas Ki Sisa tav shin chaf zayin in 1967, the Rebbe then said a ma'amar, the 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 and 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

30:21 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, "Ma yemei yimaim?" What's happening here in 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 given over through the Leo Yisrael, the words of Hashem, which were revealed And then as they're given over through the Neseam 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 the Avenger. Not to be afraid, not to fear the AF, but to be involved in the strength, which is the union of Torah. And although this all related to 1927, when there was a need for it in a practical sense, Rebbe continues, it is understood that also now it is also to the learning, studying this Ma'amar also now. Because the studying of the Ma'amar needs to be in a way that it becomes the persons. It becomes part of the person. Not that the person remains an entity for himself, and he's learning a Ma'amar of a Rebbe, but as the theme of the Ma'amar is they accepted upon themselves that this shows the contents of the whole Ma'amar, that the learning should permeate his whole being as and it becomes one with him. As the Alter Rebbe explains in

32:30 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'amar, but the Ma'amar should also teach him how he should conduct himself. And since there is a instruction to study the Ma'amar, surely there's also the that's given that a person will be able to accomplish what is asked for in the Ma'amar in and 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 Mesirat Nefesh to the study of Torah, as we find that greater is the one that forces than the one who does. And as we see it to the union of Limud HaTorah that the reward of Zevulun, who was a businessman, he's the one that supported Issachar 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 a earlier and on a lower level. Nevertheless, there is a Mesirat Nefesh

34:22 by him. There's a self-sacrifice that he is devoting himself to learn with someone else. And as the Mish-- the Gemara tells us in Masechet Megillah, that sometimes when a person walks away from learning and he's reading-- gonna be reading the Megillah, it's considered Billu Torah. So the Rebbe asked the question, how could it be considered Billu Torah? Megillah is also one of the four-- twenty-four the twenty-four scriptures. So the answer is because when a person could learn in depth, and he satisfies himself only to learn something in-- on the surface, it is considered Billu Torah because it is similar to someone, a rich person who brings an offering of a poor person, he didn't-- not fulfill his . In the same sense, it is of Torah. Learning Torah in great depth considered in richness, and when a person satisfies himself with the lower standard, it is considered . We will and continue in the next installment. The in continuation to the earlier installments in regards to the various Fabrengans and Sichas of the Rebbe relating to Purim Katan, we continue now with the year nineteen seventy-eight. This was the first time that a Fabregen took place in honor of Purim Katan. It was the middle of the week on the day of Purim Katan. One of the highlights of this Fabregen was in regards to two groups of young or each one. Each group was ten people, ten, ten who were traveling on the Rebbe Shlichus. One group went to Yerushalayim, Israel, and one group

36:39 went to Tzfat. And the Rebbe thanked the parents of the that raised them in such a manner. And the Rebbe then also delivered a Ma'amar, a discourse that began with the words which is the same opening, the same Divrei Maskil of the Ma'amar that the previous Rebbe delivered In 1927. Three years later, Shabbos 1981, there was a on the Shabbos, and the Rebbe then spoke a ma'amar, which began with the verse which is the beginning of that week's parasha, and the Rebbe connected it with the ma'amar from 1927. This ma'amar is a very historic ma'amar being that this ma'amar was edited by the Rebbe in 1992 in honor of Purim Katan, and this was the last ma'amar, the last discourse that the Rebbe distributed to thousands of people on Purim Katan . The contents of the ma'amar based on the ma'amar of the previous Rebbe is that Moshe Rabbeinu nourishes and then reveals the emunah in Am Yisrael. Three years later, 1984, there was a on Purim Katan, and the Rebbe then also delivered the ma'amar, the discourse . Two years later, 1986, there was a on this day. The Rebbe spoke sichas, but he did not deliver a discourse. Now we will discuss the name Purim Katan. What's the source for this name? In a yechidus, in a private audience that the Rebbe had with Rabbi Pinchas Menachem Alter in the year 1984, this was a little over eight years later that the Gerrer Rebbe, Rabbi Pinchas Menachem, uh, assumed leadership after the hisdalus

39:34 of his brother, the Gerrer Rebbe, the Leiv Simcha. The Rebbe, during the yechidus, elaborated on the name Purim Katan. The Rebbe says, "I searched where does this expression come from? Where does it originate from?" The Rebbe says, "When we get to Pesach, we find the expression Pesach Sheni, a second Pesach. We find it in the Mishnah, we find it in the Gemara, in the Talmud. We find also the expression in Aramaic, Pesach Zeira, which means a small Pesach." And seemingly based on that, the 14th and the 15th of first Adar is also referred to Purim Katan, a small Purim, as Pesach Zeira, a small Pesach, which is, um, e-e-expressed in the Talmud in Chulin 129B. And the Rebbe continues that the Alter Rebbe mentions in the siddur the days that we do not say Tachnun, we don't confess, and amongst them, Purim Katan, which are basically the 14th and the 15th of the first Adar. So the Rebbe said, "When I searched, researched it in the earlier Sefarim, I found this expression in two places, in the Darchei Moshe of the Rama. Rabbi Moshe Isserlish mentions it in his commentary on the Tur, and before that in the Ma'arel." In a sicha of Shabbos which was right after that yechidus, the Rebbe said that this would be the occasion to discuss the meaning of Purim Katan and Purim Gadol. As mentioned, Purim Katan is the name which is given in Hebrew, the name which is how it's referred to in Torah Shebeal Peh, in the

41:42 oral law, in Poskim till the Alter Rebbe siddur, which the Alter Rebbe siddur is equal for all. And the meilitz understood that why is it called Purim Katan? Because it's a preparation for the Purim Gadol that follows in a month later. So the Rebbe continues, "Although one is referred to as Purim Katan, the small Purim, and the other one is referred to a big Purim, nevertheless, they have a common denominator. They're equal in a certain sense. They're both in limitations. One is small, one is big, but it's all i-in the range." The Rebbe said, "But here comes a klach kasha, a simple question, or sometimes it would be referred as a question, not a wise question." The Rebbe says, "We find also by Pesach the expression Pesach Zeira, a small Pesach, as mentioned earlier from the Gemara Chulin, and it is also in Megillas Taanis, which means it's referred to today as Pesach Sheni, the second Pesach, but in many places it's referred to Pesach Zeira, a small Pesach." So the Rebbe continues, "L'cheira, the name Pesach Sheni, the name Pesach Zeira, small Pesach, should really bring out that the regular Pesach is called Pesach Gadol." But in a practical sense, we do not find that the poskim should refer to Pesach as Pesach Gadol. Not like by Purim that there was a small Purim and there's a big Purim. When it comes to Pesach, we don't find that. And the Rebbe says we don't find that anybody should ask this question. And the Rebbe

43:34 continues, the question is even stronger yet. The cheder, the logic is actually the opposite. Pesach should have been referred to as a small Pesach and a big Pesach. Now, Sheinkin Purim does not need to be referred to as Purim Gadol. And the Rebbe explains the difference between the joy of other Yamim Tevim and the Simcha, the joy of Purim. The Simcha, which needs to be on a Yom Tov, which are the three Yamim Tevim, Pesach, Shavuot, and Sukkot, needs to be a Simcha within a limitation. It is a limitation of Torah, but nevertheless a limitation. As the Talmud tells us in several places, that the court, the Bezdin, the courthouse, Rabbinic courthouse, would send emissaries on every, during every Yom Tov to make sure that the joy is within a certain structure, a certain framework. It shouldn't go out of hand. On the other hand, the Simcha of Purim needs to be a Simcha which is higher than limitation. Ad le'yoda. As the Talmud tells us, Chaye vinish lipsumi bepuria ad le'yoda. That he needs to make a feast and rejoice to a great extent. And nikuyoduah, that there is an inyan of reshuus, there's an inyan of mitzvah, and there's an inyan of chevah. Reshuus is optional, mitzvah is a commandment, chevah is an obligation. Chevah is even more yet than mitzvah, and that's why it says here, Chaye vinish lipsumi bepuria. Which this stresses that Purim is a joy which is higher than limitations. On the other hand, Pesach is connected with limitations.

45:24 As we see it in the first night of Pesach, that we commemorate Exodus from Egypt, B'negeir to the Seder, that there are many inyanim that we do in order that children should ask questions. Which means a certain logic, a certain structure, in order that when children will see these customs, they will ask questions. From this we understand that Pesach has limitations, and Purim is higher than limitations. So the cheider should have been the opposite. Pesach should have been, there's a Pesach kotn and there's a Pesach kodul. One is within the range of the other. Although it's a big Pesach and there's a small Pesach, but still they're within the range because the simcha of the sholish regolem, the three yom tevim are still within a certain structure. Purim should not be referred to as Purim kodul. Because when we say kodul, big, that means it is in contrast to something that's small. Purim is completely out of that range. It's completely the inyan of ad le'yoda, that a person lifts himself up higher than logic. So the question is, why is it that by Purim we have Purim kotn and Purim kodul, and by Pesach we just refer to it, the first Pesach and the second Pesach, but we don't refer to Pesach kotn, Pesach kodul. We will, im yirtze Hashem, continue with the explanation in the next installment. Behemsach in continuation to the earlier installments regarding Purim kotn, and in particular the previous installment where we discussed that the Rebbe elaborates on the names

47:23 of Purim kotn and Purim kodul, and Pesach Rishon and Pesach Sheini, that the logic seems to imply the opposite, that by Pesach we should be saying Pesach kotn and Pesach kodul, or Pesach kodul and Pesach kotn, and by Purim it's not tsayech to say, as the Rebbe explained it in great length and as we discussed it in the previous installment. The following Shabbos, Shabbos VaYakel, Tov Shimim Malef, 1981, the Rebbe again elaborated on this topic and the Rebbe explained and answered the question. And the Rebbe said as follows, in the Alterebbe Siddur, in the lines that come prior to Lam Natzeyach, which is recited before Uvalutzim in the morning prayer, which from these lines a child, a very young child, is also aware of, although these lines are without nekudes, without vowels, and the child cannot read it yet, as he is a young child, five years old, nevertheless, the child is given a Siddur to daven from, and the teacher tells the child when we do say Tachnun and when we don't say Tachnun, which this is the contents of these lines, the dates on which we do not say Tachnun, we don't confess. So the Alterebbe mentions amongst the dates of the year Pesach Sheini and Purim Kotn and Erev Purim Kotn, and when it comes to Pesach Sheini, he mentions Pesach Sheini, the second, when it comes to Purim, he says Purim Kotn, the small one, which Lecheira, the Rebbe says we need an explanation, why is the Alterebbe changed that by

49:26 Pesach he writes the second Pesach, Pesach Sheini, and by Purim he writes the small Purim. Lecheira, he should have written by both the same expression, either both of them referred to as Sheini or both referred to as Kotn, Purim Kotn, Pesach Kotn, or Purim Sheini and Pesach Sheini. So the Rebbe begins explaining. The beer is as follows. By these two Yomim Tevim, Pesach and Purim, the Alterebbe writes the description, the teyar, the title which is appropriate for that Yom Tov, and what pertains to that Yom Tov. Therefore, by Pesach he writes Sheini, and by Purim he was already taught by his teacher, his melamed, which constantly alerts him that as time moves on, a person needs to become smarter and frumer, more religious. And therefore, the Alter Rebbe writes by Pesach sheini, the title, the description sheini, because this is also a lesson, a hirah, a directive, that it is not just a Pesach, but it's a Pesach sheini, it's a higher Pesach. It's ma'ayan b'kodesh because a person constantly needs to accelerate when it comes to sacred matters. And especially as it's explained by Pach Sidus in the Maimer which speaks about Pesach Sheini, that Pesach Sheini has a unique quality over Pesach Rishon. As Pach Sidus explains that at Pesach Rishon, they were not permitted to have any chametz. Pesach Sheini, Rashi says, chametz or matzah im ba'boyes. That by Pesach Sheini, a person could also deal with chametz and also with matzah. Pach Sidus explains what's the reason for that. Because the

52:42 first Pesach was when Yidden just were becoming a nation, coming out from Mitzrayim, and therefore the Yetzharah was still intense, and that is the reason as the Alter Rebbe writes in Tanya, kibbal acham, they needed to run away, to run away also from the evil which was in them, and therefore they were not ready to deal with chametz which shows an arrogance, an inyan of gaava, which comes from the evil inclination. On the other hand, Pesach Sheini was already after they went out from Mitzrayim, and they already were counting Sefirah, which represents a refinement of character traits, and therefore it is a higher level, level in Avodas Hashem. So the Rebbe says this all relates to P- Pesach. By thinking about Purim, we cannot refer to the first Purim as Purim Sheini, because the Purim, this Purim, Purim Katan, is the first Purim. And even more yet, there's a difference between the first Purim and the second Purim in the inyanim of mikra megillah, sh'lach manot, u'matanot lavyonim, which we do not do, the reading of the megillah, sending gifts to, to friends, and gifts for the poor. So in the first Purim, we don't have all this. We fulfill it in the second Purim. The melech it's not sayech to refer to the first Purim as Pesach Purim Sheini, because it is not similar to the second Purim, that we should say that this is a sheini, it is a second to something. It's a completely different inyan. It presents a different concept. And

54:36 the first Purim is only a preparation for the second Purim, and therefore he refers to it as Purim Katan. And with this, we'll understand why the Alter Rebbe's medayek in accurately describing that by Pesach it's Pesach Sheini. By Purim it's Purim Katan, it's a preparation for the Purim which is mikra megillah, sh'lach manot, u'matanot lavyonim. This fabrengin was Shabbos VaYachil Tov Shin Mem Alef as mentioned, it was also Shabbos Mevarchim. So the Rebbe says as we find ourselves in the Shabbos Mevarchim, blessing the month of Adar Sheini, so this Shabbos has in itself the quality of Purim Katan which is in the first Adar, and the quality of Purim Gadol which is in the second Adar. HaDelech in the same way likewise that we have for example the Shabbos which is the first day of Rosh Chodesh Adar Sheini has in itself two qualities, the quality of Purim Katan which is in the first Adar because it is still the thirtieth day of the first Adar, so it also contains the Purim Katan which is in the first Adar, and it also has the quality of the Purim Gadol which is in the second Adar. Because the first day of Rosh Chodesh bridges together the two months. It's the thirtieth day of the first month, and it is the first day of Rosh Chodesh for the second month. Likewise it is in Shabbos Mevarchim Adar Sheini. The mitzvah shall continue in the next installment.