1. The present day is distinguished by a number of different factors: a) It is a Tuesday, a day on which the expression, “and G‑d saw that it was good,” was repeated twice. b) It is Rosh Chodesh and the first day of Rosh Chodesh. Whenever there are two days of Rosh Chodesh in a month, it reflects a higher level. c) It is Rosh Chodesh Adar and in particular, Rosh Chodesh of the second Adar which is the more significant of the two. The second Adar possesses an advantage over the first as obvious from the fact that the day of Purim it contains is referred to as Purim Gadol, “the great Purim.” This “greatness” comes about because “the great Purim” follows after the preparatory stage of “the small Purim.” (Furthermore, today is also the thirtieth day of the first Adar. Thus, it includes all the positive aspects of both Adars and joins them together.)

On Rosh Chodesh, it is fitting to draw attention to the important aspects of the month. First of all, Adar is characterized by rejoicing. “When Adar arrives, one increases happiness.” Similarly, the Megillah refers to Adar as “the month which was transformed... into happiness.”

Also, the month is characterized by redemption. Our Sages explained that Purim is celebrated in the second Adar in order “to join redemption to redemption;” i.e., from the redemption of Purim, we proceed to the redemption of Pesach. This also implies that there is the potential that from the redemption of Purim, we proceed to the ultimate and complete redemption, led by Mashiach.

The connection to the Messianic redemption is further reinforced by the fact that this is a leap year. The resolution of the differences between the solar and lunar calendars shares a parallel with the fulfillment of the Messianic prophecy: “And the light of the moon will be equal to the light of the sun.”

Another important aspect of Rosh Chodesh Adar is mentioned by the Mishnah which relates that on Rosh Chodesh Adar, announcements were made in regard to the collection of the half-shekel given for the communal sacrifices to be offered for the coming year, beginning Rosh Chodesh Nissan.

Rosh Chodesh Nissan is unique among the other Rashei Chadoshim. Though every Rosh Chodesh represents a new beginning, Rosh Chodesh Nissan represents a new beginning for the entire year. Therefore, the new season of communal offerings was begun at that time. The preparation for this service began on Rosh Chodesh Adar when the announcement regarding the collection of the half-shekels was made.

The latter point has a parallel in our service of G‑d. The word korban — “sacrifice” — is related to the word kerov — “close.” The sacrifices represent a process of drawing close to G‑d. Each year, this process of drawing close must be renewed by giving the half-shekel. The gift of the half-shekel awakens our connection and oneness with G‑d, drawing attention to the fact that our souls are “half-shekels” and can attain fulfillment by being joined to the second half-shekel, G‑d.

This concept can also explain the second point that was included in the other announcement made on Rosh Chodesh Adar, that regarding kelayim, a forbidden mixture of crops in fields. In a spiritual sense, this can be explained as follows: Because of the tremendous excitement over the beginning of a new stage of service, it is possible for matters to become mixed together and two types of service which should have been kept separate to be joined together. Therefore it is necessary that a special announcement be made to ensure that they remain separate.

2. Since, as mentioned above, Rosh Chodesh Adar influences the entire year to come, it is an appropriate time to mention the requests for blessings and the like that were sent to be recalled at the grave of the Previous Rebbe. There is no need to individually assure each person that his letter was received. Instead, let this public statement be sufficient.

May G‑d fulfill these requests in all matters, both spiritual — the needs of the soul, granting success in the service of G‑d: Torah study, prayer, and deeds of kindness; and material — the needs of the body, children, life, and sustenance in abundance in a revealed manner. This also applies in regard to shidduchim. May the people involved establish an eternal structure on the foundation of Torah and mitzvos, with sons and daughters involved in Torah and mitzvos, a house filled with all types of good including children, life, and sustenance in abundance.

A proof that we can be assured of G‑d’s blessings can be taken from the Rambam’s decision that a son who is dependent on his father for his livelihood does not require an eiruv even though he lives in a separate house. Similarly, each Jew is like an only son of G‑d and can be assured that G‑d will provide him with all his needs.

Also, certain letters include questions. There are some general answers that the Torah suggests for these questions. It is self-understood that when these answers are followed, G‑d’s blessings will be aroused.

In regard to questions in the service of G‑d, there is a clear instruction in the Torah, “Acquire a teacher for yourself.” G‑d will surely help one fulfill the teacher’s instructions in the most successful manner possible.

In regard to questions about earning a livelihood, the Torah gives the advice, “Salvation comes through much consultation.” G‑d will surely help and grant the advisors the ability to give advice that will bring G‑d’s salvation.

In regard to questions over medical matters, the Torah promises, “the doctor will heal.” Our Sages explain that G‑d has granted doctors the ability to heal. With G‑d’s help, one can be healed entirely.

There is a spiritual counterpart to illness. The word choleh (חולה), “sick person,” is numerically equivalent to 49. There are 50 gates of wisdom in the world. Thus, a person who attains 49 levels is sick (love-sick) because of his lacking the fiftieth level. However, it is possible to attain the fiftieth level. This is the significance of the Mount Nebo (Moshe’s resting place). That name can be interpreted as “Nun-bo” —“It contains the nun,” referring to a transcendent level of G‑dliness.

This level is also relevant to those who cannot attain this level in the comprehension of Pnimiyus HaTorah and the service of G‑d. As explained in regard to prayer, the highest level of conviction is “praying according to the intention of a baby,” [i.e., going beyond the limits of one’s knowledge]. This commitment above knowledge will bring success in regard to both spiritual and material affairs.

May it be that in the last moments of the exile abundant blessings be drawn down from G‑d. These blessings will bring about abundant happiness. This happiness will “break down barriers,” destroying the barriers of exile and we will “join redemption to redemption” and before the redemption of Pesach and even before the redemption of Purim, proceed to the Messianic redemption.