ב"ה, טו"ב אדר, תשי"ח
ברוקלין.
שלום וברכה!
מאשר הנני קבלת מכתבו,
ומגלגלין זכות ליומין זכאין, ימי חדש אדר, אשר נצטווינו בתורתנו הק' תורת חיים, להרבות בשמחה, ובפרט בנקודה התיכונה, ימי הפורים (אשר זה עתה באנו מהם), אשר חייב אינש לבסומי עד דלא ידע, והרי ככל ימי עת רצון - גם עניני ימים האמורים צ"ל נמשכים בימים וזמנים שלאחריהם באופן שתהא פעולתם ניכרת בהבפועל, וכדבר משנה: המעשה הוא העיקר.
ומכיון שנצטווינו על זה, הרי אין הקב"ה בא בטרוניא עם בריותיו, ובודאי אשר מלמעלה נעשה כל הדרוש ונמשך טוב הנראה והנגלה (ופשיטא להסיר כל ההעלמות והסתרים) בכדי שתהי' השמחה - בימים הנ"ל - בריבוי ועד דלא ידע, ויהא רישומם ניכר לאחר זה כנ"ל וימשיכו ברכות השי"ת: הטוב בריבוי, החסד בריבוי וכו' וכמו שנמנו ע"י רז"ל במדרש רבה בחותם אסתר רבה.
בברכה לבשו"ט.
In the holy letters of the Rebbe, Igros Kodesh Volume 16, number 6113, dated Baruch Hashem, the 17th of Adar 5718, Brooklyn, the Rebbe writes:
Shalom u’vracha.
The Rebbe begins by confirming receipt of the writer’s letter.
The Rebbe notes that these are special days—the days of Adar, a month associated with joy. Our sages teach “Megalgelin zechus l’yom zakai,” that merits are brought about through auspicious days. Since these are days of joy, they themselves are capable of bringing additional blessing and happiness.
The Torah instructs that “Mi’shenichnas Adar marbin b’simcha”—when the month of Adar arrives, we increase in joy. Because the Torah is a Torah of life, its instructions are meant to apply in practical daily life.
The Rebbe therefore expresses the wish that the writer should also experience joy during these days.
The Rebbe emphasizes that the joy of Purim is unique. On Purim the joy reaches such a level that one becomes “ad d’lo yada”, so joyous that he no longer distinguishes between “Blessed is Mordechai” and “Cursed is Haman.” This expresses an extremely high level of joy.
Although the letter was written after Purim, the Rebbe explains that the influence of holy and auspicious days must extend beyond the day itself. The purpose of such days is that their effect should continue afterwards and be recognizable in everyday life.
As the Mishnah teaches: “Ma’aseh hu ha’ikar”—the main thing is action.
The Rebbe explains that the joy experienced during the special days of Purim must translate into practical reality.
But a person may ask: what if someone finds it difficult to be joyful because he is facing problems or obstacles?
The Rebbe explains that the Torah’s commandment to be joyful carries with it a fundamental principle: Hashem does not make unreasonable demands of His creations—Ein HaKadosh Baruch Hu ba b’trunya im briyosav.
If Hashem commands a person to be joyful, it means that He will provide the ability and the circumstances necessary for that joy.
Therefore, the Rebbe blesses the writer that Hashem should remove all the obstacles and difficulties that prevent him from experiencing joy.
Since these are days associated with happiness, the Rebbe expresses confidence that from Above everything will be arranged in a way that brings visible and revealed good.
The joy of Purim should continue and leave its impression even after the holiday has passed.
The Rebbe further blesses him with abundant goodness and kindness in great measure—b’ribui—as described in the words of our sages in the Midrash at the end of Esther Rabbah, where numerous expressions of blessing and goodness are enumerated.
The Rebbe concludes with blessings for good news, expressing the hope that the writer will soon see clear and revealed goodness in all matters.
Summary / Takeaway Points
• The days of Adar are inherently auspicious and joyful.
• The command “Marbin b’simcha” applies to practical life.
• The joy of Purim must continue after the holiday.
• Torah demands are realistic—Hashem enables what He commands.
• If one is commanded to be joyful, Hashem will remove obstacles to joy.
• The goal is visible and revealed goodness.
• Special days must translate into Ma’aseh—real-life impact.
• Blessings come in abundance (b’ribui) through the merit of these joyful days.