140 —פורים, המשמעות העמוקה של משלוח מנות ומתנות לאביונים

B"H, Purim 5704.

Brooklyn.

To the honorable Haraha"g veHaraha"ch vavac"h iy"a uva'al meretz etc. Hatamim Moharam"p Hakohen.

Shalom u'Vrachah!

Just now, they brought from the bindery the kuntres "Chai Elul, 5703," and a copy has been sent to you at cost price. When you inform us how many copies you want, they will be sent to you promptly.

On behalf of the Otzar HaChassidim editorial board, heartfelt thanks are extended to you for taking upon yourself to generously provide the necessary means for printing the book, thereby making its prompt publication possible.

The great importance of spreading Chassidus through printing and similar means needs no lengthy explanation for you or your esteemed self. This is especially significant in our times—Ikvesa d'Meshicha (the footsteps of Mashiach)—when the end of our exile is near. According to Mashiach's answer to the Baal Shem Tov (at the well-known ascent of his soul), Mashiach's coming depends on "Yafutzu Maayanosecha Chutzah" (when your wellsprings will spread outward), as explained regarding the precise wording "Chutzah" in the talk of my father-in-law, the Rebbe shlita—Simchas Torah 5690 (see there sections 32, 52, 53).

It is fitting to explain the concept of spreading Chassidus in connection with hints from this day of Purim. Alongside this, several details regarding Purim's mitzvos will be clarified:

The mitzvos of Purim are Mishloach Manos (sending portions) each person to his fellow and Matanos L'Evyonim (gifts to the poor). Our Sages said (Megillah 7a and in halachic works) that one must send two types of food to a friend and two gifts—either money or food—to two poor people. There are several points that require clarification:

a) What is the connection between Mishloach Manos etc. and Purim? If it is because these are days of feasting and joy and one must become intoxicated etc., then on other holidays there is also an obligation for a meal and Kiddush; on Yom Tov there is joy with meat or wine (and on Pesach four cups), and on Erev Yom Kippur one must increase in eating and drinking—as discussed in Aruch HaShulchan Orach Chaim section 694 regarding whether it is rabbinic or biblical. If so, either these holidays should also have Mishloach Manos etc., or we should learn from them not to institute it even on Purim.

b) Why does it say "Mishloach" (sending) regarding portions but not regarding gifts to the poor? Even if we say that "Mishloach" applies to both, still it does not say "Mishloach Matanos L'Evyonim U'Manos Ish L'Rei'eihu." Especially since sending gifts to the poor would seem even more praiseworthy because charity has an advantage when neither giver nor receiver knows each other (as in Bava Basra 10b), which can only happen when giving through a charity collector—not directly—unlike between friends where this reason does not apply. If so, it should have attached "sending gifts to the poor" rather than "portions to a friend."

c) Why is there an obligation for one friend but two poor people?

d) Why must one send two items to a friend but only one item suffices for each poor person? Logically, there should be more given in charity than between friends. As Rambam writes (Hilchos Megillah end ch. 2): It is better for a person to increase gifts to the poor than his own feast or sending portions to friends; so too regarding the main obligation—it should be more in gifts not just by number of recipients but also by number per recipient.

e) Why must one send specifically food items to a friend but may give either money or food to a poor person—even though we find that giving food has an advantage in charity (Taanis 23b)? All the more so on Purim: if one sends food portions to a friend, certainly he should give food specifically to a poor person.

All these points can be understood together by first understanding what Purim truly represents—even briefly—as time does not allow for length.

PURIM'S ESSENCE: The concept of Purim is general: Just as physically—the event itself—the decree was against all Jews everywhere (especially according to those who hold Ahasuerus ruled over all), so too spiritually it was general: As our Sages said (Shabbos 88a), then they fulfilled what they had already accepted—that is, at that time there was completion and fulfillment of accepting Torah and mitzvos. In fact, only then was it done out of their own initiative without arousal from Above—unlike at Sinai where acceptance was compelled.

The giving of Torah and mitzvos aims that G‑d should have a dwelling below—as Moshe answered angels (Shabbos 88b): Did you go down to Egypt? Were you enslaved by Pharaoh? Why should Torah be yours? They did not answer that Torah would be given spiritually! At Sinai there was already something like this—but later Jews and the world became materialized; since then it depends on our observance elevating this lowly world—as explained in Tanya chapters 36-37.

Just as at Sinai it says "Vayichan sham Yisrael" (they camped as one)—in singular form—as one person; thus they merited receiving Torah (see Yalkut Shimoni Yisro remez 273; Torah Or Biur Dvar Maschil U'Vevoah Lifnei HaMelech at end). Similarly at Purim's miracle it says "Kibel haYehudim"—singular form—and even now unity remains essential for our service—as explained in Tanya chapter 32 and Derech Mitzvosecha.

The upshot: Since Purim represents completion/fulfillment of accepting Torah/mitzvos—it must hint at their main themes: making G‑d's dwelling below AND unity among us; plus on Purim all this comes through human effort—not arousal from Above.

Now let us explain specific hints within Purim:

Our Sages said (Shemos Rabbah Parshas Yisro; Rashi Shabbos 31a): "Your friend—and your father's friend—do not abandon," referring here allegorically to G‑d Himself. How can such friendship exist between lowly creation and infinite Creator? Because He desired that with giving Torah He would be 'sold,' so-to-speak, along with it (Shemos Rabbah Parsha 33); reward for mitzvah is 'mitzvah'—meaning connection/bonding—as explained at length by my father-in-law in Hatamim vol.1 p.28 & summarized in Hayom Yom p.102.

This explains why Torah/mitzvos are described as eating/drinking metaphors (Koheles Rabbah II:24)—all references therein refer spiritually/metaphorically both above & below; they're compared to bread etc.—both from man's side & Above—as written: "Lechu Lachmu b'Lachmi" (“Come eat my bread”—see Likkutei Torah Biur Dvar Maschil Vayedaber Gomer HaMatot etc.)—My bread—and you too eat!

This applies generally—but within mitzvos themselves there's distinction: All mitzvos—and love/fear which are only wings (Tanya end ch.39)—called gold/silver whose purpose is acquiring those 'eating/drinking' matters above.

This explains why Purim's mitzvah is:

• a) Mishloach Manos Ish (=Jew) l'Rei'eihu (=G‑d)—specifically foods/drinks—for gold/silver (=love/fear) even if perfectly righteous do not reach true cleaving until descending into this world; that's not why souls descend—the goal is making His dwelling below via action here/now!

Specifically two portions: If each gives only one type (=one kind of mitzvah), perhaps it's just natural inclination—not true dwelling below—as discussed re: doubt about one's share in World-to-Come etc.; thus it's required that it's 'sending portions,' since mitzvos must be elevated through natural/intellectual love/fear—not left stuck below among kelipos.

• b) But since above we said unity ('we camped as one'), there's also another mitzvah—Matanos L'Evyonim—which means striving/inspiring one's fellow who lacks knowledge/merit also engage in Torah/mitzvos! This doesn't contradict what was said earlier about personal effort being required on Purim—for that's only meant against arousal from Above (=compulsion); but inspiring others remains necessary! However—the way we inspire varies: Some are moved by seeing others put on tefillin; others need explanation about love/fear of Hashem; thus 'gifts' can be money or food—their purpose isn't making G‑d's dwelling below directly but causing another Jew do so! Therefore even if gift comes from natural inclination—it suffices if recipient performs mitzvah properly!
• But we give gifts specifically to two poor people because generally there are two types needing inspiration: fulfilling Torah/mitzvos requires participation/action both body & soul together—as Sages taught via parable about lame/blind man working together—or as Chassidus puts it: service involves both animal & Divine soul; both need effort since even soul becomes materialized upon descent here—or among types of servants: some serve with body; some with soul—that's why two recipients!

The ways we inspire others divide into two categories:

• a) Emphasizing man's lowliness/sinfulness/punishment etc.—the focus being what he should avoid (=mussar approach).
• b) Explaining greatness of Creator/the infinite value/elevation through Torah/mitzvos—the focus being what he should draw close toward (=Chassidus approach).

A key difference between them:

• If you inspire someone using method #1—emphasizing how bad sin/lowliness/desire for worldly pleasure are—the act itself isn't a mitzvah unless it leads him back onto right path;
• If using method #2—even just presenting/explaining greatness/order-of-creation/'know your G‑d'/unification—is itself an exalted mitzvah! In terms above: The first type corresponds only with Matanos L'Evyonim while second type—if pure—is both Mishloach Manos Ish l'Rei'eihu AND Matana l'Evyon! Even within Chassidus itself these divide further into top-down vs bottom-up approaches—or stories/explanations/inspiration corresponding with those two kinds needing awakening!

By publicizing/spreading broadly a talk containing Chassidus—including teachings/Torah/inspiration/fear-of-Heaven/historical accounts from our Rebbes & elder chassidim—from which everyone learns & acts accordingly—we fulfill all aspects/hints within Mishloach Manos Ish l'Rei'eihu & Matanos L'Evyonim!

This explanation is offered tentatively as possible meaning—and may Hashem forgive me if mistaken.

Blessings for a joyous Purim! Immediate teshuvah—Immediate redemption!

Rabbi Menachem Schneerson

Brief answers regarding questions previously asked:

(1) Regarding Daas Zekeinim miBaalei Tosafos Shemos 14b on “Lifnei Baal Tzafon” (“before Baal Tzafon you shall encamp”): R”Y asks—isn't it forbidden even just verbally saying “wait for me beside an idol” (Sanhedrin 63b)? The answer given there: A) Only forbidden when addressing people—not Hashem; B) This was before Matan Torah so no prohibition yet applied.

I ask further: A) Idols mentioned explicitly in Torah may be named verbally anyway per Sanhedrin ibid.—so Baal Tzafon would also qualify; B) Even after Sinai several idol names appear throughout Tanach!

I suggest—with preface that we don’t challenge Baal HaTurim based on other commentators—that there are two forms when mentioning idol names: A) Mere mention; B) Mentioning them functionally/giving them substance—which adds another dimension per Rosh/Tur/Yoreh Deah siman 147 & commentaries—that mere mention after appearing in Tanach isn’t prohibited but functional reference remains forbidden regardless! Is mere mention enough reason later permit functional reference? That’s difficult! In truth this logic seems strong though I haven’t found explicit discussion among halachic authorities yet.

You might ask about Sanhedrin’s answer permitting “Kemedgidion” (“like Medgidion”) since written explicitly—but according to above logic functional reference would still remain forbidden! The answer: Giving substance applies only when actually referencing idol itself (“wait beside idol”) whereas “like Medgidion” refers merely geographically—a place named after former idol site—not actual idol object anymore; thus only mere mention applies here which isn’t prohibited once name appears explicitly in Tanach—and this seems clear.

(2) Sforno comments Shemos 16:27-28 that gathering manna involved Shabbos desecration due to uprooting something from its growth source—but how could this apply when manna descended from heaven rather than growing from earth especially since it rested atop dew per Chazal Yoma 75b?

I suggest—with same preface as above—that Sforno deduced from verses “they went out…to gather…until when will you refuse My commandments…see Hashem gave you Shabbos…” implying violation occurred simply by gathering alone—which led him analogously like Shabbos 107b’s case uprooting hops/moss from wood/stones counts as “uprooting” despite non-earth origin because “that’s its place”; similarly manna although renewed nightly atop dew could still count as “uprooting.” Two possible explanations follow Ramban’s dual interpretations Shemos16:6—that either upon descent manna absorbed earth moisture or grew via earth moisture despite resting atop dew layer.

(3) Baal HaTurim Shemos20:13 writes that total letters in Ten Commandments correspond numerically with Taryag mitzvos plus seven Noahide laws—but asks how seven Noahide laws could count separately since they’re included within Taryag?

I answer several logical possibilities exist—but really no question arises since even within Taryag count individual details sometimes count independently whenever distinct commands exist—for example Avodah Zarah includes multiple positive/negative commands each counted separately per Rambam Sefer HaMitzvos shoresh nine & commentaries—and certainly Noahide laws contain unique commands distinct from those counted among Israel’s Taryag—they’re counted individually too!

Partially printed in Likkutei Sichos vol.4 p.1285; partially vol.2 p.667 & p.670—with completion based on secretariat copy.
Moharam"P = Katz.
Other letters addressed him earlier vol.20 & referenced notes.
See also later letters re charitable donations.
See Likkutei Diburim vol.2 p.311a.
See Likkutei Sichos vol.23 p.166 re “wait beside idol.”

Summary

The Rebbe reveals how every detail of Purim’s mitzvos reflects deep spiritual truths about unity among Jews, creating G‑d’s dwelling below through action, inspiring others according to their needs—and how spreading Chassidus fulfills both Mishloach Manos and Matanos L’Evyonim at their deepest level.