עירובי תחומין ד

This also corresponds to the first season — T'kufas Nissan — comprising three months: Nissan, Iyar, Sivan. In them is the essential rising and revelation of emunah: Hashem began to reveal and illuminate within us with great illumination in Nissan — through the signs, wonders, and awesome revelation of Pesach at the Exodus from Mitzrayim. Then we count the forty-nine days of the Sefirah — a preparation for receiving the Torah, corresponding to the forty-nine letters of Kri'as Shma (corresponding to the forty-nine letters of the tribes' names). Then in Sivan — the third month — we merit receiving the Torah at Shavu'os, the essential revelation of emunah: "Anochi Hashem Elokecha asher hotzaisicha mai'Eretz Mitzrayim" — "I am Hashem your God Who took you out of the land of Mitzrayim." 18

Thus the essential revelation of emunah is in the aspect of Degel Machaneh Yehudah and in the first three months (Nissan, Iyar, Sivan) — the Exodus and the receiving of the Torah. From there emunah illuminates for all of Yisrael and for the entire year. Correspondingly, the essential drawing forth of emunah each day through Kri'as Shma is in the first quarter of the day specifically — the first three hours, corresponding to the first banner (Machaneh Yehudah) and the first three months. 19

For there are the rebukers of the generation, and they are the aspect of “feet,” etc. And they are the aspect of a “seal” [chosam], and they increase peace in the world, etc. And when the evil of the generation overpowers, chas v’shalom, the aforementioned seal and damages it, then the peace of the world is ruined, and there comes about divorce and dispute in the world — the opposite of peace — the aspect of “u’mi’taivail y’niduhu” [“and from the world they shall be shaken”] (Iyov 18:18). For from chosam [seal] is made nidas [menstrual impurity], for they have equal numerical value, as is brought. And there is a seal that is above this seal — namely, the aspect of the hands that receive rebuke from these rebukers, the aspect of “b’yad kol adam yachtom” [“In the hand of every man He shall seal”] (Iyov 37:7). And the hands are the aspect of emunah through which the rebuke is received, etc., the aspect of “va’y’hi yadav emunah” [“And his hands were emunah”] (Sh’mos 17:12). And this seal of emunah requires extra guarding that it not be damaged, chas v’shalom. For when this seal is damaged, chas v’shalom, they can approach the seal of the feet, which is the inner seal, etc. And when this seal is damaged, chas v’shalom, there come about heresies, the aspect of avodah zarah, chas v’shalom, which is the opposite of emunah. For from chosam is made nidas, the aspect of “y’daichem damim malai’u” [“Your hands are full of blood”] (Y’shayahu 1:15), etc. — meaning avodah zarah, etc. And the main emunah is received through the seven shepherds, who are the collective tzaddikim of the generation, who are the collective holiness. And on account of this they are called “shepherds” — on account of “u’r’ay emunah” [“tend to faith”] — for they tend to the emunah, to repair it and complete it, etc. And it is impossible to come to these shepherds except through azus [boldness], the aspect of “nahalta v’azcha el n’vaih kodshecha” [“You led with Your strength to Your holy habitation”] (Sh’mos 15:13). For one must have boldness of holiness to stand against the brazen-faced, for there are shepherds of the sitra achra, and they too are the famous ones of the generation, and their main dominion is through brazenness. Therefore one needs boldness of holiness to stand against their brazenness. And each person must have great mercy on the flesh of the body, to show it from every illumination and from every perception that the n’shamah perceives — that the body too should know of this perception. And this is a benefit for the n’shamah, etc. And this is achieved by breaking the brazenness of the body, etc. And all the voices [kolos] are the aspect of boldness of holiness — whether a voice of crying out, or a voice of song, etc. — they are all the aspect of boldness of holiness, etc., etc. See there all of this well.

And to come to boldness of holiness is through simchah [joy] and gladness, the aspect of “ki chedvas Hashem hi ma’uzchem” [“For the joy of Hashem is your strength”] (Nechemyah 8:10). And this simchah is the aspect of “na’aseh v’nishma” [“we will do and we will hear”], from which Yisrael were crowned with two ornaments, as our Sages, of blessed memory, said on the verse “v’simchas olam al rosham” [“And everlasting joy upon their heads”] (Y’shayahu 35:10). And these two ornaments, the two crowns that were made from “nishma” and “na’aseh,” are the aspect of hidden and revealed, the aspect of “ha’nistaros la’Shem Elokainu v’ha’niglos lanu u’l’vanainu” [“The hidden things belong to Hashem our G-d, and the revealed things belong to us and to our children”], etc. (D’varim 29:28) — the aspect of Torah and t’fillah, the aspect of “Toras Hashem” and “Toraso.” For t’fillah is the aspect of the hidden, the aspect of “Toras Hashem,” etc. And there is in every level and in every world the aspect of na’aseh and nishma. For what is the aspect of “nishma” — the hidden — for this one, is the aspect of “na’aseh” — the revealed — for one who is above his level. And so from level to level: what is hidden for this one is revealed for that one, etc., etc. And each person must go from level to level, from world to world, to always merit a higher level — that he should merit having na’aseh and nishma ever higher each time, etc. And when one needs to leave this level of na’aseh and nishma for one higher than it, there must be a descent before the ascent. For the descent is the purpose of the ascent, as our Sages, of blessed memory, said: “Dovid was not fit for that deed, etc.” And this is: “V’ha’michshaila ha’zos tachas yadecha” [“And this stumbling shall be under your hand”] (Y’shayahu 3:6) — “these are words of Torah,” etc. And this is: “Ba’yom ha’hu y’vukash avon Yisrael v’ainenu” [“On that day, the iniquity of Yisrael shall be sought and it shall not be there”] (Yirmiyahu 50:20) — for from the sins of Yisrael, Torah will be made in the future through t’shuvah, for through this willful sins become merits, etc. And therefore the sins of Yisrael will then be sought and they will not be there, for they will be included in ayin [nothingness], etc., etc.

Likutay Halachos — Hilchos Kri'as ShmaHalacha 5, Part B (§7–13) And this is the aspect of t’chum Shabbos. For “t’chum” has the same letters as “chosam” [seal], as is brought. For on Shabbos, Yisrael receive the two aforementioned ornaments, which are the two crowns with which Yisrael were crowned at the time of the giving of the Torah — which was on Shabbos — as is brought in the kavanos [mystical intentions] of “Yismach Mosheh b’mat’nas chelko” regarding the thousand lights that Mosheh returns to Yisrael every Shabbos — which is the aspect of tosefes Shabbos [the addition of Shabbos], etc. (see there). And this is the aspect of the simchah of Shabbos, for this is the main joy, the aspect of “v’simchas olam al rosham” [“And everlasting joy upon their heads”]. And this is the aspect of oneg Shabbos [Shabbos delight], for on Shabbos one merits boldness of holiness, the aspect of “ki chedvas Hashem hi ma’uzchem” [“For the joy of Hashem is your strength”]. And this is the aspect of the seven voices that are said at Kabbalas Shabbos, which is the psalm “Havu la’Shem b’nay ailim,” etc. For on Shabbos one merits the totality of all the voices of holiness, which are all the aspect of boldness, as is written there. And as the psalm concludes: “Hashem oz l’amo yitein” [“Hashem will give strength to His people”], etc. And therefore, since one merits on Shabbos boldness of holiness and through this the brazenness of the body is broken and nullified — therefore it is a great mitzvah to increase in Shabbos delights: to eat, to drink, to rejoice, and the like. For then on Shabbos all the delights of the body are in great holiness, since the brazenness of the sitra achra is nullified and one merits boldness of holiness, as above. For then, when one merits boldness of holiness and the brazenness of the sitra achra is nullified, it is a benefit for the n’shamah — for the n’shamah can return to its greatness through the delights of the body, etc., as is explained in the aforementioned ma’amar.

Based on oral teachings of Rabbainu z"l (continued) 1 And therefore one then delights in Hashem, the aspect of “tzaddik ochail l’sova nafsho” [“A tzaddik eats to satisfy his soul”] (Mishlei 13:25). For the tzaddik who merits boldness of holiness — for “tzaddik” means one who guards the bris, and guarding the bris is the main boldness of holiness, for “bo oz, bo tokfa” [“in it is strength, in it is might”], as is brought. For there is no shame except in the place of the ervah [nakedness], and therefore the main thing is to break this desire, which is the aspect of shame, by having shame of face before Hashem, yisbarach. And through this one will be bold as a leopard, and will strengthen and overcome his inclination. And this is the main boldness of holiness, for the main boldness of holiness is received from the aspect of shame of face of holiness, the aspect of “u’voshes panim l’Gan Eiden” [“and with shame of face to Gan Eiden”], as is explained there in the aforementioned ma’amar at its end, on the Mishnah: “Yehudah ben Taimah says: Be bold as a leopard,” etc. And therefore the tzaddik who merits boldness of holiness — his eating is very precious. For through his eating, the n’shamah delights, for it remembers its greatness and its delights from lofty perceptions and illuminations, through the delights of the body, as is explained in the aforementioned ma’amar. And this is the aspect of “tzaddik ochail l’sova nafsho,” as above. And this is the aspect of eating on Shabbos, oneg Shabbos, the aspect of “az tis’aneg al Hashem” [“Then you shall delight upon Hashem”], for then on Shabbos one merits boldness of holiness, etc., as above.

This is the aspect of the morning Kri'as Shma and the evening Kri'as Shma. The evening Kri'as Shma — its time is the entire night, all the time of lying down. The morning Kri'as Shma — its time is only in the morning until three hours, the time of arising. For the revelation and flash of Godliness that flashes forth and illuminates in a person's heart — this is the aspect of the breaking forth of light in the morning. The essential light of the sun is the light of Hashem, from Whom all lights shine, as it says (Tehillim 27): "Hashem ori" — "Hashem is my light." Just as in the physical world we see the sunlight breaking forth from the east in the morning, illuminating the face of the earth — as we say: "Who opens each day the doors of the gates of the east, and breaks open the windows of the firmament" — and as it says (Yeshayahu 58): "Az yibaka kashachar orecha" — "Then your light shall break forth like the dawn" — so too exactly: when Hashem helps and illuminates, and a flash of Godliness shines in the heart — it is the aspect of the actual breaking forth of light. Suddenly the da'as is split open and His light shines — something impossible to relate to another. 2

And therefore the main zivug [marital union] is on the night of Shabbos. For the main thing is to break the brazenness of the body in this desire, as above. For there is the main hold of the brazenness of the sitra achra — that one has no shame of face before Hashem, yisbarach, chas v’shalom. And on Shabbos one then merits holy shame, which is the aspect of boldness of holiness, as above, the aspect of “B’raishis — yarai Shabbos — yarai boshes” [B’raishis rearranges to “fears Shabbos” and “fears shame”]. And then one merits that one has shame of face before HaKadosh Baruch Hu, that he should not be caught, chas v’shalom, in the animalistic desire, that he should not have brazenness, chas v’shalom. And then one merits that one’s union should be in great holiness — with awe, with fear, with shame of face — as is brought in the Tikkunim. For boldness of holiness is from the aspect of “u’voshes panim l’Gan Eiden,” as above. For through having shame of face before HaKadosh Baruch Hu, through this one merits boldness of holiness, etc., as above. And this is the aspect of “ichlu mash’manim u’sh’su mamtakim ki chedvas Hashem hi ma’uzchem” [“Eat of the fat portions and drink of the sweet, for the joy of Hashem is your strength”] (Nechemyah 8:10). Meaning, when one merits boldness of holiness, the aspect of “ki chedvas Hashem hi ma’uzchem,” then it is said: “ichlu mash’manim u’sh’su mamtakim” — for then eating is a great mitzvah, which is the aspect of eating on Shabbos, for then the n’shamah delights from this, as above, the aspect of “tzaddik ochail l’sova nafsho,” as above.

The essential light and darkness derive from there. Hashem created the world with light and darkness — meaning: the revelation of His light to people is not constant and uniform. For constant pleasure is not pleasure; moreover, they would be nullified from existence. Therefore in His wisdom He created light and darkness, with darkness preceding light. Darkness derives from the tzimtzum [contraction] and hester [concealment] — Hashem contracts and conceals His light, in the aspect of (Yeshayahu 45): "Achain Atah Ail mistastair" — "Indeed You are a God Who hides" — in order to fashion a vessel so we can receive the light gradually and in measure. So it is at every level, for each person according to his level. From there derives the darkness and light of each day — Hashem renewing the act of Creation each day, rolling away light before darkness and darkness before light. All so the light is renewed each day — for through the darkness that conceals the light each time, one afterward merits receiving the light with greater freshness. This is the essential completeness: that each day they be as new. 3

And therefore on Shabbos the two seals are repaired — seal within seal — the aspect of “simaini ka’chosam al libecha, ka’chosam al z’ro’echa” [“Set me as a seal upon your heart, as a seal upon your arm”] (Shir HaShirim 8:6). For through the boldness of holiness merited on Shabbos, as above, through this one enters into holiness and merits to receive illumination from the seven shepherds, the aspect of “nahalta v’azcha el n’vaih kodshecha,” as above in the aforementioned ma’amar. And through this one merits complete emunah, for the main revelation of emunah is on Shabbos, for Shabbos testifies to the renewal of the world, as is explained in another place. And this is the aspect of the seal of the hands, which are the aspect of the three Avos, who are the “arms of the world” — the great hand, the strong hand, and the exalted hand — which is the aspect of the three meals of Shabbos. For the main rectification of eating is through emunah, the aspect of “u’r’ay emunah,” as is brought in another place. And therefore on Shabbos, when one merits boldness of holiness and through this one merits emunah, as above — therefore then eating is a mitzvah, for then eating is in holiness, in the aspect of emunah, which is the main rectification of holy eating, as above. And this is the aspect of three Shabbos meals corresponding to the three Avos, who are the three hands, as above and as is brought — which is the aspect of the seal of the hands, which is the aspect of emunah, as above.

Therefore one needs Kri'as Shma morning and evening. In the morning — the essential revelation of light. In the evening — one needs Kri'as Shma to rectify the tzimtzum and the k'li [vessel], without which one cannot receive the light. The essential flash of light is in the morning. But even at night one needs His light to shine, in the aspect of (Michah 7): "Ki aishayv bachoshech, Hashem or li" — "Though I sit in darkness, Hashem is my light" — so that through this we can run after Him and strive to rectify the vessel and the tzimtzum. 4

It emerges that on Shabbos the seal of the hands is repaired, which is the aspect of emunah. And the main thing is this seal, and then automatically the seal of the feet is repaired, as is explained in the aforementioned ma’amar. For on Shabbos the feet ascend to holiness, the aspect of “im tashiv mi’Shabbos raglecha” [“If you restrain your foot on account of Shabbos”] (Y’shayahu 58:13). And this is the main holiness of Shabbos. For during the weekdays, the sitra achra has sustenance from the aspect of the feet, the aspect of “ragleha yordos” [“Her feet descend”], etc. And this is the aspect of the blemish of the seal of the feet, which is the aspect of nidas, as above — which is the contamination of the serpent, as is brought — whose main hold is during the weekdays. And then there is the aspect of expulsion and displacement — which is the aspect of the blemish of the seal of the feet, as is explained in the aforementioned ma’amar. And this is the aspect of the displacements that a person must displace himself during the weekdays, traveling from place to place for his livelihood — this is the aspect of expulsion and displacement, as above, the aspect of “va’y’garesh es ha’adam” [“And He expelled the man”] (B’raishis 3:24). And this itself is the aspect of what Rabbainu, of blessed memory, wrote in another place, and is brought above in Hilchos Techumin Halacha 3 — that through the blemish of emunah, one needs to travel and be displaced from place to place. For the blemish of emunah is the aspect of the blemish of the seal of the hands, and then automatically the seal of the feet is blemished, chas v’shalom, and when the seal of the feet is blemished, chas v’shalom, expulsion and displacement result, as above. And because of this one needs to displace oneself and travel, as above. But on holy Shabbos, the feet ascend from the sitra achra, the aspect of “im tashiv mi’Shabbos raglecha,” as above. And then the seal of the feet is repaired, for then one merits emunah in completeness, which is the aspect of the seal of the hands, etc., as above. And therefore on Shabbos there is no displacement or travel at all.

However, at night the is'ar'usa dil'sasa [the awakening from below] is not yet complete until the morning. Therefore in the morning He illuminates the entire world from Himself, in the aspect of is'ar'usa dil'aila [awakening from Above] before the awakening from below. The essential completeness is when one merits receiving the light through is'ar'usa dil'sasa — which one merits in the morning when the dawn rises, through the yearning and service of the tzaddikim all night, especially through kimas chatzos [the midnight arising]. But at night, when the is'ar'usa dil'sasa is not yet complete, the illumination of light in the mind is only in the aspect of is'ar'usa dil'aila — before is'ar'usa dil'sasa — through which, chas v'shalom, dinim [harsh judgments] intensify, from which derives the darkness of night. 5

For all the travels and displacements come from the aspect of the sin of Adam HaRishon, which is the aspect of the corruption of the seal of the feet — through which came nidas, the contamination of the serpent — through which came expulsion and displacement in the world, as above, the aspect of “va’y’garesh es ha’adam.” And all this is only during the weekdays, when they have a hold, as above. And then one needs great exertion to return the feet to holiness. And therefore then there are displacements from place to place, which are the aspect of the aforementioned expulsion. But on Shabbos, the two seals are repaired — the seal of the hands and the seal of the feet, as above. Therefore all the expulsions and displacements are nullified, for Shabbos is the rectification of the sin of Adam HaRishon — for Shabbos protects them, as is brought. And this is the aspect of the prohibition of techumin — meaning, that it is forbidden to go out on Shabbos from place to place beyond the t’chum Shabbos. For on Shabbos there is no displacement or travel, which is the aspect of expulsion, as above — for then the seal of the feet is repaired, as above. And this is t’chum Shabbos — for “t’chum” has the same letters as “chosam,” as above. For the seal is itself the boundary. For since the seal of holiness shines on Shabbos, as above — because of this it is forbidden to go beyond the boundary. For then all the expulsion and displacement — the corruption of the seal — is nullified, for then the seal of holiness is repaired, which is the aspect of the t’chum, as above.

This is the aspect of Pesach and Shavu'os. Pesach is the aspect of is'ar'usa dil'aila — for they were not worthy of redemption. Afterward we wave the Omer and count the forty-nine days of the Sefirah (corresponding to the forty-nine letters of Kri'as Shma, the forty-nine letters of the tribes) — preparing ourselves for receiving the Torah through is'ar'usa dil'sasa. Through this we receive the light at Shavu'os — then the essential light and chesed in completeness, through is'ar'usa dil'sasa. Therefore the redemption from Mitzrayim occurred at night — for then is the aspect of is'ar'usa dil'aila: the exile resembles night, and the redemption came before the appointed end, when they were not yet worthy by their deeds — only through is'ar'usa dil'aila — therefore it was at night. 6

And this is the aspect of t’chum Shabbos of 2,000 amos. For the main t’chum, which is the aspect of the seal, as above, is drawn from the two aforementioned crowns, which are na’aseh and nishma, as above. The two crowns are two alafin, for a crown is the aspect of “aleph,” which is the first of all the letters. And this is the aspect of the thousand lights that are received on Shabbos, as above. For the main addition is only one thousand lights, since the main addition is only that one receives the “nishma” — the hidden — and makes from the nishma a na’aseh. And then one has a higher nishma. It emerges that the main reception of the additional illumination is only what was the nishma, the hidden, that one merits to have revealed as na’aseh. And therefore the main reception is only the aspect of one crown — the crown of na’aseh — meaning what one merited to have become na’aseh from nishma. For the nishma that one has now is still hidden from him. And therefore the main reception of tosefes Shabbos is only one thousand lights, the aspect of one crown, as above. But in truth, on Shabbos one merits two crowns — nishma and na’aseh — only the main reception and perception is only the aspect of one crown, the aspect of na’aseh, the aspect of one thousand lights. And from these two crowns, as above, which are the aspect of two alafin, two thousand lights — from them are made the aforementioned seals, which are the aspect of t’chum Shabbos of 2,000 amos, as mentioned above.

The revelation of light is the aspect of n'vu'ah [prophecy] — the aspect of "I saw Hashem" — the aspect of the verse "B'Shem Hashem Eloakeyenu nazkir" whose initial letters spell navi [prophet]. The essential prophecy is during the day. Therefore to the prophets of the nations of the world, prophecy is revealed only at night — as our Sages said (Beraishis Rabbah 20) — for to them prophecy arrives only through is'ar'usa dil'aila, since they are certainly not worthy. Therefore prophecy comes to them at night specifically. 7

And this is the aspect of eruvay techumin — that in the place where one places the measure of a meal, from there the t’chum Shabbos begins. For the main t’chum Shabbos, which is the aspect of the seal, as above, is drawn only through emunah, as above. For through emunah, the seal of the feet is guarded, through which the expulsion and displacement from place to place is nullified — which is the aspect of t’chum Shabbos, that one does not go from place to place, as above. It emerges that the main thing is through the emunah that is drawn through the boldness of holiness that is merited on Shabbos, as above. And all this is received through eating on Shabbos, the aspect of “az tis’aneg al Hashem,” which is the aspect of boldness of holiness, the aspect of “ichlu mash’manim … ki chedvas Hashem hi ma’uzchem,” the aspect of “u’r’ay emunah,” etc., as above. And therefore the main t’chum Shabbos, which is the aspect of the seal, begins from the place of the meal. For from there is the main repair of the aspect of the seal, which is the aspect of the t’chum, as above.

Even among the prophets of Yisrael — the righteous — we find that sometimes prophecy was revealed to them at night. This was when they received prophecy at a time when they were not yet fully worthy of that particular revelation. For regarding is'ar'usa dil'aila and is'ar'usa dil'sasa there are many gradations: even when one receives light through is'ar'usa dil'sasa, if the awakening is not commensurate with that revelation, it is considered is'ar'usa dil'aila. 8

And this is the aspect of Purim, the aspect of Mordechai and Esther, who are the two crowns, the two aforementioned ornaments — the aspect of nishma and na’aseh, hidden and revealed — through whom the two seals, as above, are repaired. For Haman the wicked wanted to overpower Yisrael, to damage the two seals, chas v’shalom. For Haman is the contamination of the serpent, as is brought — the aspect of the blood of nidas, which is the aspect of the corruption of the seal of holiness. And his main empowerment was through the blemish of emunah, as our Sages, of blessed memory, said that he made himself avodah zarah — meaning avodah zarah, the blemish of emunah. For he was of the seed of Amalaik, who was a great heretic, as is explained elsewhere. And his main empowerment was through the overpowering of the brazenness of the sitra achra, which is the brazenness of the body, as above. For Haman was exceedingly brazen-faced, who brazened his face against Mordechai his master — for he had been sold to him as a slave. And he removed the shame from his face and was insolent with such brazenness that he made himself a god, and demanded that all bow and prostrate to him, and that even Mordechai his master should bow to him, chas v’shalom. All of this was the intensity of the brazenness of the sitra achra, which is the aspect of “malchusa b’lo saga” [“royalty without a crown”], the aspect of “v’ha’k’lavim azay nefesh” [“And the dogs are brazen of soul”] (Y’shayahu 56:11).

This was the completeness of Moshe: he merited prophecy of panim b'fanim [face to face] more than all prophets — because he was so holy and separated, and toiled so much for Hashem — until he merited receiving the revelation of prophecy solely through is'ar'usa dil'sasa, which is the essential completeness of the light. This is what Hashem rebuked them (Bamidbar 12): "Im yihyeh n'vi'achem Hashem" — "If there be a prophet among you, Hashem [is his prophet]" — "n'vi'achem" specifically — Hashem is their prophet, meaning He draws prophecy upon them from Above — is'ar'usa dil'aila — therefore: "bachalom adaber bo" — "in a dream I speak with him." "Lo chain avdi Moshe... u's'munas Hashem yabit" — "Not so My servant Moshe... and the form of Hashem he gazes upon" — "yabit" specifically — he himself gazes upon the form of Hashem — is'ar'usa dil'sasa in completeness. As for the other prophets, even though they were awesome tzaddikim and certainly received prophecy in kedushah through their preparation (is'ar'usa dil'sasa) — compared to Moshe's kedushah, their reception of prophecy is considered is'ar'usa dil'aila. Therefore Rashi explained there: "And they cry out 'Water! Water!'" — meaning their preparation was not in completeness. 9

And therefore they wanted then to bring Vashti the queen before the king unclothed on Shabbos, before all the officers and peoples — a thing unheard of in the world — to commit such brazenness, to completely remove the shame from their faces. But they wanted then to strengthen, chas v’shalom, the brazenness of the sitra achra in the world. And the main brazenness is in this desire, as above. And they wanted then to completely remove the shame and to strengthen the intensity of the brazenness of the sitra achra. And therefore they commanded to bring her unclothed on Shabbos — for Shabbos is the aspect of “u’voshes panim l’Gan Eiden” — the aspect of boldness of holiness, as above. And they wanted, chas v’shalom, to blemish the aspect of holy shame, the aspect of the holiness of Shabbos, and to strengthen the intensity of the brazenness of the sitra achra — a thing unheard of in the world.

Thus the essential flash of light is in the morning — which is the aspect of is'ar'usa dil'sasa completed through the yearning of the entire night. But at night — the aspect of the beginning of Creation, the beginning of the day — the is'ar'usa dil'sasa is not yet complete, and the light arrives only through is'ar'usa dil'aila, in the aspect of (Shir HaShirim 5): "Ani y'shainah v'libi air, kol dodi dofaik" — "I am asleep but my heart is awake — the voice of my Beloved knocks" — in the aspect of: "Dodi shalach yado min hachor, u'mai'ai hamu alav" — "My Beloved sent His hand through the opening, and my innards stirred for Him." Hashem illuminates the person who is at the lowest level — the aspect of the darkness of night, the aspect of exile — shining a great flash in his heart and mind. All so he will be drawn after Him, in the aspect of (Shir HaShirim 1): "Mashchaini acharecha narutzah" — "Draw me, we will run after You." Therefore immediately afterward the flash and illumination vanishes and passes — for the flash was only to hint to him the sweetness of the light, so he would pursue it. This is the essential aspect of the proclamation [karoz] that calls to a person each time to return to Him. 10

And behold, she too intended for a sinful purpose, as our Sages, of blessed memory, said. But it did not succeed in her hand or in theirs, for Hashem, yisbarach, in His mercy did not allow them to complete their evil thought in those days. For Gavriel came and made her a tail, etc., as our Sages, of blessed memory, said — so that their evil plan to strengthen the brazenness of the sitra achra in the world should not succeed. And the reverse occurred, for Vashti the wicked was herself the main brazenness of the sitra achra, the aspect of the aforementioned desire. And therefore she would strip the daughters of Yisrael naked and make them work on Shabbos — all to strengthen the brazenness of the sitra achra through blemishing the holiness of Shabbos, as above. And therefore she made them work unclothed, to strengthen the brazenness of the sitra achra specifically on Shabbos, as above. And Hashem frustrates the plans of the cunning, and it was decreed upon her that she should be killed unclothed on Shabbos. For Shabbos itself took vengeance upon her and subdued her and killed her through the brazenness of the sitra achra itself. And “from itself the ax-handle is formed,” for the brazenness of the sitra achra itself killed her and took vengeance upon her — for her downfall was through the brazenness of the sitra achra that had intensified through her so much, until they commanded to bring her unclothed on Shabbos. And she too intended for sin and desired it greatly. But Hashem did not allow the completion of their plan, and she was killed through this. It emerges that her main downfall was through the brazenness itself. For such are the ways of Hashem, yisbarach — “ki fo’al adam y’shalem lo” [“For the deed of a man shall be repaid to him”] (Iyov 34:11) — the transgression itself takes vengeance on the person, as is brought.

And then was the sprouting of the salvation of Yisrael, for from then He began to prepare the remedy before the blow. For “tachas ha’sirpad ya’aleh hadas” [“instead of the briar shall come up the myrtle”] (Y’shayahu 55:13) — for instead of Vashti, Esther became queen, who was the opposite of her in every way, from one extreme to the other. For Esther the queen was exceedingly modest, exceedingly, as our Sages, of blessed memory, said: “In the merit of the modesty of Rochel,” etc. It emerges that the entire chain of Esther’s lineage were all greatly modest, and she herself was exceedingly modest — and modesty is the aspect of shame of face. And Esther guarded the Shabbos exceedingly, as our Sages, of blessed memory, said: “v’sheva ha’n’aros,” etc. — for she counted through them the days of the week. It emerges that Hashem arranged in His mercy that the intensity of the brazenness of the sitra achra was subdued, and the intensity of holy shame of face and modesty of holiness was strengthened — until Esther became queen in place of Vashti, etc., as mentioned above.

This is the aspect of Pesach: the illumination arrives not in gradual steps, before the appointed time, even though one is not worthy. Immediately afterward — on the second day — it withdraws, for the illumination was only to hint that we should pursue after Him. (As brought in the holy books in the name of the Ba'al Shem Tov z"l.) Therefore afterward one must count the forty-nine days of the Sefirah — to purify ourselves — for afterward we must begin preparing ourselves through is'ar'usa dil'sasa, to merit receiving the Torah at Shavu'os (which is the totality of prophecy): then all merited the revelation of Godliness in great light through is'ar'usa dil'sasa. 11

And the main empowerment of Haman was because Yisrael stumbled with foreign women at that time, as is brought in the holy writings. For the blemish of the bris, particularly the category of nashgaz [niddah, shifchah, goyah, zonah — i.e. forbidden relations], chas v’shalom — this is the main aspect of the brazenness of the sitra achra. For there is the main brazenness of the sitra achra, as above. For the nations are themselves the brazenness of the sitra achra, the aspect of “v’ha’k’lavim azay nefesh” [“And the dogs are brazen of soul”], “v’af hi k’chelev” [“and she too is like a dog”]. And therefore the blemish of the bris, chas v’shalom, particularly nashgaz — this is the main intensity of the brazenness of the sitra achra, for they are the main brazenness, as above. And this itself is the aspect of the blemish of the seal, the aspect of nidos, for they are called nashgaz. And because this blemish intensified greatly at that time, therefore Haman the wicked — who was of this aspect, of the brazenness of the sitra achra, the contamination of the serpent, the blood of nidas — was empowered. And therefore he wanted to overpower Yisrael, chas v’shalom, to completely destroy them — “l’hashmid la’harog” [“to destroy, to kill”], etc. — the aspect of the intensification of bloodshed in Yisrael, the aspect of “y’daichem damim malai’u,” meaning the intensification of blood through the corruption of the seal. And because the seal was then damaged exceedingly, he wanted to intensify the aspect of bloodshed to kill them entirely, chas v’shalom. And this is the aspect of “v’nachtom b’taba’as ha’melech” [“and it was sealed with the king’s signet ring”] (Esther 3:12) — the aspect of the blemish of the seal of holiness, through which the seal of the sitra achra was empowered, chas v’shalom.

Therefore at night the entire night is fit for Kri'as Shma — because then it is only in the aspect of is'ar'usa dil'aila, through His mercy, not through our complete preparation. Therefore the entire night is fit, since the essential illumination of the mind is not through us. But in the morning — accomplished through us, through is'ar'usa dil'sasa — a fixed time is required: specifically in the morning at the time of the breaking forth of the light, extending until the first quarter of the day (considered the time when the light is still breaking forth and illuminating anew). Then is the essential time of Kri'as Shma through us, through is'ar'usa dil'sasa. For what is accomplished through us must be at a fixed time — for we are within time, while Hashem is above time. Yet this is the essential completeness: that the awakening rise from below, through the actions of those below, who are within time. 12

And in truth, Yisrael were then in exceedingly great danger, the likes of which had never been, as is brought in the holy writings. But Hashem, yisbarach, in His mercy sent then the two tzaddikim — Mordechai and Esther — whose greatness was very exalted, exceedingly. For Mordechai and Esther are the aspect of the two crowns, as above — the aspect of nishma and na’aseh, hidden and revealed. For Esther is the aspect of the hidden, and Mordechai is the aspect of the revealed, as is brought in the words of Rabbainu, of blessed memory, in another place (siman 10). And through them was the great miracle, and the matter was reversed from one extreme to the other. And they merited then the acceptance of the Torah, as is written: “kimu v’kiblu” [“They upheld and accepted”] (Esther 9:27), as our Sages, of blessed memory, expounded. And through this, Purim was made — named after the “pur” [lot] — joy and feasting and a holiday, etc. “V’ha’yamim ha’aileh nizkarim v’na’asim b’chol dor va’dor, mishpachah u’mishpachah, m’dinah u’m’dinah, v’ir va’ir” [“And these days are remembered and observed in every generation, every family, every province, and every city”].

This is the essential teshuvah — that we ourselves merit returning to Him through our own awakening. For this is the "dispute" between Hashem and Yisrael: Hashem calls to us (Malachi 3): "Shuvu aileye v'ashuvah alaichem" — "Return to Me and I will return to you" — that we should return first. But Yisrael say (Aichah 5): "Hashivainu Hashem ailecha v'nashuvah" — "Return us to You, Hashem, and we shall return" — that He should bring us back. 13

For this is the main avodah of every Jewish person in every generation, in every person and in every time — that one must serve Hashem in Torah and t’fillah until one merits the aspect of receiving the Torah at every moment. Meaning, that one should merit each time the aspect of na’aseh and nishma anew — that what was the nishma, the hidden, should become na’aseh, the revealed, and one should merit a higher nishma. And so each time, as is explained well in the aforementioned ma’amar. And this is the aspect of receiving the Torah each time, for we must always receive the Torah every day, as is written: “asher anochi m’tzav’cha ha’yom” [“Which I command you today”] — every day they should be in your eyes as new. And before one merits a higher level — meaning a higher na’aseh and nishma, as above — there must be a descent before the ascent. And the descent itself is the purpose of the ascent. It emerges that afterward, when one merits the ascent through the descent, the descent itself becomes Torah. And therefore the Torah is called a “stumbling,” as is written: “v’ha’michshaila ha’zos tachas yadecha” — “these are words of Torah, which a person does not stand upon unless he first stumbles in them,” etc., as is explained well in the aforementioned ma’amar — see there well.

Through Tehillim — which encompasses all forty-nine gates of teshuvah (corresponding to the forty-nine letters of the tribes, the forty-nine days of the Sefirah, the forty-nine letters of Shma and Baruch Shem) — everything is rectified. Tehillim was said through David King of Yisrael, who is the aspect of Mashi'ach, who will merit attaining the fiftieth gate that encompasses everything. This is a wondrous intellect through which one merits placing in Yisrael's hearts that they cry out constantly to Hashem to return them to Him — and through this itself, it is considered our own awakening, as if we are returning to Him of our own accord. For in truth, Hashem's entire cry of "Return to Me" — His intention is this very thing: that we cry out to Him, "Hashivainu Hashem ailecha." 14

And this is the main aspect of all the trials and refinements that a person undergoes in this world at all times. For a person must always make renewal in Torah and avodah — which is the aspect of receiving the Torah each time, the aspect of na’aseh and nishma anew, ever higher. For even one who does not merit to actually produce novel Torah insights and perceptions — which are the aspect of na’aseh and nishma, as above — nevertheless, the avodah itself of the Jewish person, when he is truly an upright person, when he merits each time to be aroused more in the service of Hashem, yisbarach, in truth with a new awakening — this too is the aspect of receiving the Torah anew, the aspect of na’aseh and nishma anew. For he accepts upon himself to fulfill the Torah anew — “All that Hashem spoke, we will do and we will hear.” And as is understood from the words of Rabbainu, of blessed memory, in another place. And through this itself he can merit actual perceptions, through his simplicity and his sincerity — that he conducts himself with such uprightness in truth, with a new awakening each time, until he merits the actual aspect of receiving the Torah, the aspect of na’aseh and nishma in truth — meaning, that he should merit to perceive and understand what was previously hidden from him. And so from level to level, endlessly — which is the aspect of na’aseh and nishma, etc., as above.

Thus in absolute truth there is no dispute at all between K'nesses Yisrael and Hashem — only that not everyone understands His holy intention. All this is because the fiftieth gate has not yet been revealed. But through Tehillim, the illumination of the fiftieth gate is drawn forth — encompassing everything from below to above and from above to below — until we merit crying out to Him always, however it may be, and through this everything is rectified. 15

But a person does not merit a higher level except through a descent before the ascent, etc. And this applies to every person, at every time, at every level — even one who needs to merit some small level, even a new awakening, must first have some descent according to his level. And the descent is the aspect of the trials and refinements that he has before ascending from level to level. And behold, in truth, at the time of the descent that is before the ascent — which is the aspect of receiving the Torah anew, the aspect of na’aseh and nishma ever higher, as above — then at the time of the descent, the person is truly in great danger. For many have fallen through their descents, Rachmana litzlan. And one must then be like a mighty warrior who will not be moved. And one also needs Heavenly assistance to hold himself during the descent so as not to fall completely, chas v’shalom — but rather to hold himself with all his strength until he merits to break and nullify what he needs to, according to his descent, until he merits, through His mercy, yisbarach, the aspect of the ascent. And then one merits that the descent is transformed into an ascent, for the descent is the purpose of the ascent, as above.

This is the aspect of the ten kinds of melody in which Sefer Tehillim was composed. As our master Rabbainu z"l said (LM I:237): the essential connection and attachment is through melody — in the aspect of (Beraishis 29): "Hapa'am yilaveh ishi aileye" — "This time my husband will be joined to me" — said when Levi was born, who engage in song upon the duchan [the platform in the Bais HaMikdash]. Song and melody — the aspect of Tehillim — through this the essential connection of K'nesses Yisrael with her Beloved. The essential distance, chas v'shalom, is due to the "dispute" above: Yisrael wanting Hashem to awaken them first, and He wanting K'nesses Yisrael to awaken first. 16

And this aspect applies to every person, at every time, in general and in particular — both to the collective of Yisrael and to every individual person of Yisrael, each time one needs to leave one level of na’aseh and nishma for a higher one, as above. And Amalaik has always been a rod of chastisement for Yisrael. And before the giving of the Torah, Amalaik came to wage war with Yisrael, as is written: “va’yavo Amalaik va’yilachem” [“And Amalaik came and fought”] (Sh’mos 17:8), etc. For he is the great enemy who lies in ambush against Yisrael always, in general and in particular. And similarly, always, in every generation, at every time — every time Yisrael need to ascend from level to level, meaning from one na’aseh and nishma to a higher one, as above — when there must be a descent before the ascent — then, at the time of the descent, when the person is truly in danger, as above — he lies in ambush against Yisrael. And with the intensity of his wickedness and his fierce hatred of Yisrael, he comes specifically then to wage war with Yisrael, the aspect of “va’yavo Amalaik va’yilachem im Yisrael bi’R’fidim” — with weakness of the hands [rifyon yadayim], that their hands weakened from the Torah. For then it was before the receiving of the Torah, and before that there must be a descent, as above — and this is the aspect of the weakness of the hands from the Torah, the aspect of “v’atah ayaif v’yagaia v’lo yarai Elokim” [“And you were weary and exhausted and did not fear G-d”] (D’varim 25:18). “Fear of G-d” — this is the aspect of “B’raishis — yarai boshes,” which is the complete utterance, the aspect of nishma, in which everything is included, as is explained in the aforementioned ma’amar. And before the person merits this — the aspect of yirah, the aspect of “B’raishis,” the aspect of na’aseh and nishma — before this, the person is weary and exhausted, the aspect of the descent before the ascent. Then specifically “va’yavo Amalaik,” as above. And this is why the Torah especially commanded to remember the deed of Amalaik, etc., and “milchamah la’Shem ba’Amalaik mi’dor dor” [“Hashem’s war against Amalaik from generation to generation”] (Sh’mos 17:16) — for this occurs in every generation, every time one needs to ascend from one na’aseh and nishma to a higher level. Then one must fight the war of Amalaik at the time of the descent before the ascent, etc., as above.

But through reciting Tehillim — which encompasses all ten kinds of melody, from above to below and from below to above, in the aspect of "Mizmor l'David" and "L'David Mizmor" — (our Sages said that sometimes one says song and then Ru'ach HaKodesh rests upon him, and sometimes the reverse: Ru'ach HaKodesh rests and then one says song) — meaning the psalms of Tehillim encompass both aspects: is'ar'usa dil'sasa first and is'ar'usa dil'aila first. Therefore through Tehillim is the essential connection and drawing close of Yisrael to their Father in Heaven — since through Tehillim both awakenings are encompassed together. 17

For it is explained in the aforementioned ma’amar that nishma and na’aseh, which are hidden and revealed, are the aspect of “B’raishis bara — an utterance and a half-utterance, father and son,” etc. And this is “mi’dor dor” [“from generation to generation”] — meaning, when the Torah goes from generation to generation, from father to son, from nishma to na’aseh, from hidden to revealed, the aspect of “v’hoda’tam l’vanecha v’livnay vanecha yom” [“And you shall make them known to your children and to your children’s children, the day”] (D’varim 4:9), etc. For the Torah must be revealed from father to son, from generation to generation, etc., as above — the aspect of “dor l’dor y’shabach ma’asecha” [“Generation to generation shall praise Your deeds”] (T’hillim 145:4) — that one must reveal the deeds of Hashem, the aspect of na’aseh, from generation to generation, from father to son, from nishma to na’aseh, etc., as above. For the aspect of the na’aseh of the father is the aspect of nishma, the hidden, relative to the son, as is understood from the aforementioned teaching. Understand this.

For Tehillim arouses the heart of Yisrael to yearn for Hashem — and this is considered our own awakening, even though in truth everything is from Him. This is the aspect of (Tehillim 10): "Tachin libam, takshiv oznecha" — "You prepare their hearts, You incline Your ear" — Hashem Himself prepares our hearts to pray to Him, and afterward inclines His ear to hear our words as if they issue from us ourselves. Yet we are certainly obligated to awaken ourselves to yearn and pray to Hashem for this very thing — that He prepare our hearts toward Him. This itself is the prayer: "Tachin libam, takshiv oznecha." David prays for this abundantly in Sefer Tehillim — as it says (Tehillim 51): "Adoshem s'fasai tiftach" — "Hashem, open my lips." For Tehillim is the aspect of hisbodedus — private conversation between oneself and one's Creator — through which one can express one's prayer about everything, and beseech Hashem for this very thing: that we be able to beseech Him — "Hashivainu Hashem ailecha" — in truth. 18

And this is the aspect of Purim. For Haman was of the seed of Amalaik, who lies in ambush against Yisrael always at the time of the descent before the ascent, before they merit na’aseh and nishma anew — which is the aspect of receiving the Torah, as above. And at that time, in those days, Yisrael needed to merit returning to Eretz Yisrael, to Yerushalayim the holy city, and to build the second Bais HaMikdash anew. And Yerushalayim is the aspect of “yirah shaleim” [complete fear], which is “B’raishis” — the complete utterance, the aspect of nishma and na’aseh, as is explained in the aforementioned ma’amar. And there in Yerushalayim is the Bais HaMikdash, from which Torah goes forth, as is written: “al pi ha’Torah asher yorucha … min ha’makom ha’hu” [“According to the Torah that they shall teach you … from that place”] (D’varim 17:10–11); “ki mi’Tziyon taitzai Torah u’d’var Hashem mi’Yerushalayim” [“For from Tziyon shall go forth Torah, and the word of Hashem from Yerushalayim”] (Y’shayahu 2:3). And this is the aspect of “ki yipalai mimcha davar la’mishpat” [“If a matter of judgment shall be hidden from you”] (D’varim 17:8), etc. — meaning, when one does not know a certain law in the Torah, this is the aspect of not meriting to perceive the hidden from him according to his level, which is the aspect of nishma relative to him. And then, when one does not merit to perceive nishma and na’aseh, the seal is not in completeness, as above, and then one cannot distinguish between blood and blood — one cannot differentiate between pure blood and the blood of nidos — because the seal is blemished, for from it nidas is made, as above. And then the rectification is: “v’kamta v’alisa … el ha’makom ha’hu” [“And you shall arise and go up … to that place”] (D’varim 17:8). For Tziyon and Yerushalayim are the aspect of seal within seal, as is brought. For from there Torah goes forth — for there sits the Great Bais Din, and they reveal everything that is hidden and concealed from each individual, as is written: “al pi ha’Torah asher yorucha … v’al pi ha’mishpat … ta’aseh” [“According to the Torah they shall teach you … according to the judgment … you shall do”]. It emerges that they repair and make from the nishma a na’aseh. For there is the place of t’fillah, as is written: “ki vaisi bais t’fillah” [“For My house is a house of prayer”] (Y’shayahu 56:7) — and t’fillah is nishma. And therefore the Great Bais Din sits there and makes from the t’fillah Torah, from the nishma na’aseh, and reveals to Yisrael everything hidden from them, the aspect of “ki yipalai … al pi ha’Torah asher yomru l’cha,” etc., as above. It emerges that the building of the Bais HaMikdash, Tziyon and Yerushalayim, is the aspect of nishma and na’aseh, the aspect of receiving the Torah — for from there Torah goes forth, etc., as above. And because at that time, in the days of Achashveirosh, it was the end of the exile and they needed to return to Yerushalayim and build the Bais HaMikdash — which is the aspect of attaining anew the aspect of the Torah, the aspect of nishma and na’aseh — therefore they were compelled to have a descent before the ascent. And because they needed then a great ascent — to build the Bais HaMikdash anew, which was for the sake of the collective of Yisrael — therefore the descent intensified then greatly, and the sitra achra intensified until they stumbled greatly with the foreign women. And then Haman-Amalaik, may his name be erased, lay in ambush against them and wanted to overpower them then greatly. And therefore they were then in exceedingly great and intense danger, the likes of which had never been, as is brought. For he overpowered them at the time of their great descent, the aspect of “v’atah ayaif v’yagaia,” etc. For they were then weary and exhausted in the ultimate exhaustion, because it was the end of the exile before their return to their place — and then the sitra achra intensifies even more, when it sees that soon they will return to their place. Especially since they were truly caught then in the great sin, as above, Rachmana litzlan. Therefore it was then a time of great trouble for Yaakov, etc. But “u’Mordechai yada es kol asher na’aseh” [“And Mordechai knew all that had been done”] (Esther 4:1). For he knew all this and illuminated in Yisrael that they should not despair of mercy. For this is the main thing: when a person, chas v’shalom, falls into any descent, however it may be, even if he stumbled greatly, chas v’shalom — nevertheless, it is forbidden for him to despair of mercy. As Mordechai did then, and all of Yisrael with him: “va’yaitzai b’soch ha’ir va’yiz’ak z’akah g’dolah u’marah” [“He went out into the midst of the city and cried a great and bitter cry”], etc. And likewise all of Yisrael, everywhere that the king’s command and his decree reached, etc. And Hashem, yisbarach, heard the voice of their great outcry and weeping through Mordechai. And then the descent was transformed into a great ascent, and from this Purim was made. And they merited receiving the Torah anew, the aspect of “kimu v’kiblu.” And all this was through Mordechai. For “Mordechai yada es kol asher na’aseh” — he knew and perceived the aspect of na’aseh from beginning to end. For he knew and perceived the aspect of the highest na’aseh. For one must make from nishma a na’aseh each time — meaning, one merits each time a new revelation and knowledge, which is the aspect of a higher na’aseh, as above. And so from level to level, up to the beginning of Atzilus, as is explained in the aforementioned ma’amar. And Mordechai knew all that had been na’aseh, to the highest of the high, to the ultimate height. And because of this he was able to illuminate even below, below, to the ultimate depths of the descent. For this is understood and explained in the words of Rabbainu in another place: that the higher the tzaddik’s perception, the greater the level he merits, he can illuminate in a lower level even further. It emerges that each time the tzaddik merits a higher na’aseh — meaning a greater revelation, as above — he can illuminate further below. And because of this the revealed aspect is called “na’aseh” — for through the revelation from nishma to na’aseh, through the greater perception, he can illuminate in the aspect of asiyah [the lowest world] even more. And this is: “u’Mordechai yada es kol asher na’aseh” — from beginning to end, from Ein Sof to the furthest extreme. Therefore he was able to illuminate in Yisrael even at the ultimate depth of their descent — that they should not despair of mercy — until they merited through him that everything was reversed from one extreme to the other. And the ultimate descent became the ultimate ascent, the aspect of “v’nahafoch hu,” etc. And they merited then an exceedingly great perception — the receiving of the Torah anew, the aspect of “kimu v’kiblu.” And they merited to establish from this these days of Purim — meaning, that this illumination should be drawn down in every generation, every year. That in every generation and every year, this great illumination of the aspect of Mordechai should shine upon us — through which we should have strength every year to emerge from all the descents in the world and to transform all the descents into the ultimate ascent, the aspect of “v’ha’yamim ha’aileh nizkarim v’na’asim b’chol dor va’dor, mishpachah u’mishpachah,” etc. For Hashem, yisbarach, in His abundant mercy planned from afar for our ultimate benefit. For Hashem, yisbarach, gazes and looks until the end of all generations, and He saw that in these generations, in the footsteps of Moshiach, at the end of the exile, before we return to Yerushalayim and there is eternal redemption — and before that, the sitra achra would certainly intensify greatly, and there would first be a very great descent, exceedingly. Therefore He benefited us in advance and gave us these days of Purim through Mordechai and Esther, so that this great and mighty illumination of Mordechai should shine upon us every year. For this is an exceedingly great illumination, through which one can transform all descents into ascents. And as is brought in the holy writings, that the illumination of Mordechai shines to the very end of Asiyah, and this illumination of Purim is not found at any other time, etc. And then all the descents are transformed into ascents, for it is the purpose of the ascent, as above. And this is the aspect of “v’ha’yamim ha’aileh nizkarim v’na’asim b’chol dor va’dor.” “Nizkarim v’na’asim” [“Remembered and observed”] — this is the aspect of nishma and na’aseh. “Nizkarim” [“Remembered”] — this is the aspect of nishma, for memory depends on the heart, as is brought, and there hearing depends — for hearing depends on the heart, as is brought elsewhere. And this is: “v’ha’yamim ha’aileh nizkarim v’na’asim” — for then, in these days, one merits receiving the Torah, the aspect of “kimu v’kiblu,” etc., as above — which is the aspect of “nizkarim v’na’asim,” the aspect of nishma and na’aseh, etc., as above. And this is “b’chol dor va’dor” [“in every generation”] — meaning, this thing occurs in every generation, every time one needs to draw the perception of Torah from nishma to na’aseh — which itself is the aspect of “b’chol dor va’dor” — from father to son, generation to generation — which is the aspect of “milchamah la’Shem ba’Amalaik mi’dor dor,” etc., as above. And then on Purim one merits the perception of nishma and na’aseh, which is the aspect of father and son, the aspect of generation to generation, as above. And then all descents are transformed into ascents, as above. And this is the aspect of all the types of laughter and jest that are done on Purim, to hint that now, in these days of Purim, all types of descents and smallness are elevated. Everything is now transformed, and from it Torah is made. For the descent is transformed into an ascent, in the aspect of “the descent is the purpose of the ascent,” as above. For the great tzaddik who has great da’as sometimes intentionally lowers himself to matters of smallness and foolish talk, in the aspect of “the nullification of the Torah is its fulfillment,” as is explained in the words of Rabbainu, of blessed memory, in another place (siman 78, Likutay Tinyana). And this is also the aspect of the descent before the ascent. For because he sees that his mind is weary and he can no longer proceed further in his mind, he is compelled to lower himself to matters of smallness and foolish talk and the like. And as is brought in the Holy Zohar regarding Rav Hamnuna Sava, that they would arrange before him three chapters of foolish talk. And afterward, through this descent, one merits the ultimate ascent — in the aspect of the descent being the purpose of the ascent, the aspect of “the nullification of the Torah is its fulfillment,” as our Sages, of blessed memory, expounded on the verse: “Ais la’asos la’Shem, haifairu Torasecha” [“It is a time to act for Hashem; they have voided Your Torah”] (T’hillim 119:126). And this is: “Ais la’asos la’Shem” — specifically the aspect of nishma and na’aseh. And the nishma corresponding to the na’aseh is the aspect of “Toras Hashem,” the aspect of nullification into the Ein Sof, etc., as is explained in the aforementioned ma’amar. And this is: “Ais la’asos” — when the time arrives to make the aspect of na’aseh; “la’Shem” — the aspect of nishma, the aspect of “Toras Hashem,” nullification into the Ein Sof. Then “haifairu Torasecha” [“they have voided Your Torah”] — then one needs, before the ascent, the aspect of “the nullification of the Torah is its fulfillment,” the aspect of “haifairu Torasecha,” as our Sages, of blessed memory, expounded. For the descent is the purpose of the ascent, as above. And this is the aspect of Purim, as above. And on account of this it is called Purim. For then one does all types of laughter and smallness and foolish talk. For then one merits the ultimate ascent, an exceedingly great perception and illumination — the illumination of Mordechai HaYehudi, whose illumination was exalted beyond measure. And then all the descents, all the nullifications, and all the foolish talk are transformed into the ultimate ascent, as above. And this is the aspect of the name “Purim” — named after the “pur,” related to “haifairu Torasecha.” For the root of the word “Purim” and the root of the word “haifairu” are the same root, as is known to one who has some familiarity with this. For the main subject of Purim is in this aspect — the descent being the purpose of the ascent, the aspect of “v’ha’michshaila ha’zos tachas yadecha — aillu divray Torah she’ain adam omaid alaihem ela im kain nichshal bahem,” etc. See there. Which is the aspect of “Ais la’asos la’Shem, haifairu Torasecha,” as above. And this is the aspect of “u’ma’amar Esther kiyam divray ha’Purim ha’aileh, v’nichtav ba’saifer” [“And the decree of Esther upheld these matters of Purim, and it was written in the book”] (Esther 9:32). “Ma’amar” — this is the aspect of the complete utterance, which is the aspect of yirah, the aspect of Esther, which is the aspect of the hidden, the aspect of nishma, the aspect of the complete utterance. And this is the aspect of “l’kachah Mordechai lo l’vas” [“Mordechai took her to him as a daughter”] (Esther 2:7) — do not read “l’vas” [daughter] but “l’bayis” [house], the aspect of the “bais” of “B’raishis” — which is the complete utterance, which is the aspect of Esther, as above. And this is: “u’ma’amar Esther” — the aspect of the complete utterance — “kiyam divray ha’Purim ha’aileh.” “Kiyam” — this is the aspect of standing, the aspect of t’fillah. And this is: “divray ha’Purim ha’aileh” — “divray” specifically — the aspect of words of Torah, which are the aspect of nishma, as is explained in the aforementioned ma’amar — see there well. And this is: “v’nichtav ba’saifer” [“and it was written in the book”] — “nichtav” [“written”] — this is the aspect of na’aseh, for the written book is the aspect of asiyah, as is brought in another place. Meaning, the aspect of the complete utterance, etc., is made into the aspect of na’aseh, the aspect of “v’nichtav ba’saifer,” etc., as above. See well in the aforementioned ma’amar. And this is the aspect of reading the Megillah. For the Megillah is exceedingly exalted, as is brought in the holy writings. For it is in the aspect of the aforementioned words of Torah, the aspect of “divray ha’igeres ha’zos” [“the words of this letter”]. For in truth, in the Megillah there are written only two or three mitzvos — mishloach manos [sending portions of food], matanos la’evyonim [gifts to the poor], simchah and feasting, etc. — yet the Megillah itself is very long, recounting the entire story of Achashveirosh and Haman and Vashti, etc. And all this is the aspect of words of Torah. For the narratives of the Torah are higher than the Torah itself — meaning, higher than the mitzvos of the Torah themselves — for they are the aspect of words of Torah, the aspect of nishma, as above in the aforementioned ma’amar. And this is the aspect of the Megillah, as above. And then on Purim we merit to read the Megillah, and we make from the aspect of words of Torah, the aspect of nishma, etc. — we make from this the aspect of na’aseh, the aspect of “l’kayaim es y’may ha’Purim ha’aileh … biz’manaihem,” etc. — the aspect of “al kol divray ha’igeres ha’zos,” etc. — the aspect of “lih’yos osim es sh’nay ha’yamim ha’aileh,” etc. And this is the aspect of “biz’manaihem” [“in their times”] — many times, as our Sages, of blessed memory, learned from this verse that the Megillah is read on the 11th, the 12th, etc. For there are several times for the aspect of reading the Megillah — which is the aspect of making from the nishma a na’aseh. For each person has their own nishma and na’aseh according to their level, as above. And therefore, the villagers [b’nay ha’k’farim], who do not have the power to make from the nishma a na’aseh on their own and need another to read for them and illuminate within them this illumination — they need to come early to the day of gathering, to enter the city [k’rach] where there are ten batlanim [men dedicated to Torah study]. And they [the city dwellers] read for them the Megillah early. For even though the days of Purim themselves — which are the main perception of na’aseh and nishma, the aspect of “v’ha’yamim ha’aileh nizkarim v’na’asim” — have not yet arrived, nevertheless, the city dwellers where there are ten batlanim who are free and engaged in Torah and merit higher perception — they can illuminate in the villagers the aspect of reading the Megillah, the aspect of the perception of nishma and na’aseh, even some days before Purim. For the na’aseh that the city dwellers have before Purim is, relative to the villagers, the aspect of nishma, the aspect of the illumination of Purim. And therefore they hear the Megillah early from the city dwellers, so that they should be free on the days of Purim to provide food and drink for the city dwellers. For the Purim itself of the city dwellers — the villagers cannot attain that perception, for their perception of nishma is very high and great. The villagers can only be a vehicle for them on the days of Purim, to provide for them for the joy of Purim. And this is what the Sages, of blessed memory, said: “What is a k’rach? Any [city] that has ten batlanim.” “Batlanim” specifically — for they are called batlanim because their main perception is always from level to level, which one merits only through the aspect of “the nullification of the Torah is its fulfillment,” the aspect of “Ais la’asos la’Shem, haifairu Torasecha” — which is the aspect of Purim, as above. And therefore they are called batlanim. And they specifically know how to read the Megillah in its time, to attain the perception of Purim in its time. But relative to the villagers, who do not have ten batlanim and do not merit this perception of the city dwellers, as above — they [the city dwellers] can illuminate and read the Megillah for them even before Purim, as above. For each person has their own nishma and na’aseh according to their level, as above. And this is the aspect of: “v’ha’yamim ha’aileh nizkarim v’na’asim b’chol dor va’dor, mishpachah u’mishpachah, m’dinah u’m’dinah, v’ir va’ir” — meaning, that every family and every province and every city — each one merits on this day to receive the illumination of Purim, each and every one according to his level. For each one has na’aseh and nishma — which is the aspect of “nizkarim v’na’asim” — according to his level, etc., as above. And this is the aspect of “m’vatlim talmud Torah lishmo’a mikra Megillah” [“One interrupts Torah study to hear the reading of the Megillah”]. Meaning, for the aspect of Purim is in the aspect of “the nullification of the Torah is its fulfillment” — that all the descents and nullifications are transformed into the aspect of ascent, etc., as above. And this is: “one interrupts Torah study to hear the reading of the Megillah” — for the reading of the Megillah, which is the illumination of Purim, is drawn from the aspect of “the nullification of the Torah,” etc., as above, the aspect of “one interrupts Torah study,” etc., as above. And this is the aspect of Parshas Parah, which is read after Purim. For Parshas Parah Adumah [the Red Heifer] is a great novelty that is impossible to comprehend, as is written: “amarti echk’mah v’hi r’chokah” [“I said I would be wise, but it is far from me”] (Koheles 7:23), etc. And specifically through it one is purified from the impurity of the dead. For the main life is the aspect of nishma and na’aseh. For nishma, the aspect of the hidden, is the aspect of the n’shamah, which is impossible to perceive. And na’aseh is the aspect of the body. And when one merits to draw down the nishma and make from it na’aseh, through this the n’shamah connects with the body and illuminates the body — and this is the main life. For the main life is the da’as, the aspect of “v’ha’chochmah t’chayeh” [“And wisdom gives life”] (Koheles 7:12), etc. — meaning, to know and to perceive what was hidden from him, which is the aspect of the nishma, as above. And had Adam HaRishon not sinned, people could have lived forever — meaning, to merit perceiving the ultimate nishma and na’aseh, the highest, while still alive. For they would have gone from level to level until they would have been included in the Ein Sof, in the aspect of “Toras Hashem” and “t’filas Hashem” — which are the aspect of na’aseh and nishma that exist there — while still in the body, the aspect of “v’achal va’chai l’olam” [“And he shall eat and live forever”] (B’raishis 3:22). But through the sin of Adam HaRishon, it is impossible to come to the ultimate — to the aforementioned na’aseh and nishma — except through death, when the soul departs from the body. And then one merits afterward the resurrection of the dead, and then one will merit the main ultimate — the nishma and na’aseh that one could not perceive in one’s lifetime, the aspect of “v’simchas olam al rosham,” about which our Sages, of blessed memory, expounded that HaKadosh Baruch Hu will return it to us in the future. For the na’aseh and nishma, which are the aspect of “simchas olam,” are the main delight of Olam Ha’ba. And each person must depart and return to the dust before meriting what he will merit. And death and departure — this is the aspect of the descent being the purpose of the ascent. For certainly there is no descent like death, when one returns to the dust literally, and the soul departs, and one remains with only a kista d’chayusa [tiny residue of life], which is the very least. But the main life-force departs, and one becomes free from all the mitzvos. It emerges that this is a very great descent. And then one truly becomes impure with all impurities, etc. But nevertheless, death is “very good,” as our Sages, of blessed memory, said. For it is in the aspect of the descent being the purpose of the ascent — for specifically through returning to the dust, which is the ultimate descent, through this one merits the ultimate ascent afterward — to return and rise for the resurrection of the dead, and to merit afterward the eternal joy, the aspect of the nishma and na’aseh that one could not merit before, as above. And therefore it is impossible to purify from the impurity of the dead except through the aspect of the Parah Adumah, which is a statute of the Torah that is impossible to comprehend in any way. And it is the aspect of the highest nishma, the aspect of the most elevated hidden — which even Sh’lomoh HaMelech, alav ha’shalom, did not perceive, as is written: “amarti echk’mah,” etc. And specifically through this aspect, which is a very lofty Torah, the aspect of the highest nishma — specifically through this one can purify from the impurity of the dead, from the ultimate descent. For the greater the descent, the higher the nishma that must be drawn down — for through the greatness and height of the perception of nishma, one can illuminate further below. And therefore, specifically through the aspect of the Parah Adumah, which is something exceedingly hidden and concealed — specifically through this one can purify from the impurity of the dead, which is the ultimate descent, etc., as above. And therefore all the actions of the Parah are done outside the camp, and it renders impure all who are involved in it. For the Parah Adumah is such a wondrous novelty, drawn from such a high place, that it can illuminate to the very end of Asiyah, even outside the camp. And therefore it renders the pure impure and purifies the impure. For all who are involved with the Parah are impure until evening, because they lower themselves to such a descent, to the aspect of outside the camp, to extract and purify all those who fell and became impure with the impurity of the dead. And this is the aspect of: “Dovid was not fit for that deed, except to teach teshuvah” — which is the aspect of the descent being the purpose of the ascent, as is written in the aforementioned ma’amar. And this is the aspect of “va’ani yadai m’luchlachos b’dam shfir v’shilya, k’day l’taher ishah l’ba’alah” [“And my hands are soiled with the blood of the placenta, in order to purify a woman for her husband”] — as we heard from our master Rabbainu, of blessed memory, who said this about himself: that he was constantly involved in extracting people from great descents, to raise them and bring them close to Hashem, yisbarach. It emerges that the greatest tzaddik, the aspect of Dovid HaMelech, alav ha’shalom, sometimes has a descent in order to raise and elevate and purify Yisrael to their Father in Heaven. And at the time of his descent, when he goes down to such places, he is in the aspect of “my hands are soiled with blood,” etc. And this is the aspect of the Parah Adumah rendering impure all who are involved with it — because its service is outside the camp, etc., as above. But the impurity and the soiling are only temporary, for one is impure only until evening. But through this, one raises and purifies the impure among Yisrael from great impurity — the aspect of the impurity of the dead. And this is the aspect of the Parah Adumah rendering the pure impure and purifying the impure — the aspect of “my hands are soiled with blood, etc., in order to purify a woman for her husband,” who are the congregation of Yisrael to their Father in Heaven, as above. And therefore Parshas Parah is read immediately after Purim, for this is the main aspect of Purim, as above. And this is the aspect of: “One interrupts Torah study for the reading of the Megillah, for taking out the dead, and for bringing in the bride” — for they are all one. For the reading of the Megillah is the aspect of the perception of nishma and na’aseh, which is the aspect of Purim, as above. And for this one needs the aspect of “the nullification of the Torah is its fulfillment,” the aspect of “one interrupts Torah study,” etc., as above. And this is “for taking out the dead” — for the nullification is for the sake of taking out the dead, in order to subdue the sitra d’mosa [side of death]. For through the tzaddik lowering himself to the lowly places, through this he raises from there those who fell there, and through this he subdues the side of death. And then the descent is the purpose of the ascent. And then he purifies “a woman for her husband,” through this, in the aspect of “va’ani yadai m’luchlachos,” etc. And this is: “for taking out the dead and for bringing in the bride” — meaning, to purify a woman for her husband, etc., as above. For all of this, one interrupts Torah study — the aspect of “the nullification of the Torah is its fulfillment,” the aspect of the descent being the purpose of the ascent, the aspect of “Ais la’asos la’Shem, haifairu Torasecha.” And Rashi explains: “What shall those who have voided Your Torah do when they wish to do teshuvah?” — see there. For those who voided Your Torah and transgressed what they transgressed — their main rectification is through the tzaddik who fulfills “Ais la’asos la’Shem, haifairu Torasecha” — meaning, who nullifies himself and lowers himself to their place, in the aspect of “the nullification of the Torah is its fulfillment.” And he merits to perceive a higher nishma and na’aseh, and then the descent is transformed into the ultimate ascent. And then the sins of Yisrael are made into Torah, in the aspect of “Ba’yom ha’hu y’vukash avon Yisrael v’ainenu.” And through this he raises them to their root, etc., as above. And this is the aspect of mishloach manos ish l’ray’aihu [sending portions of food, a man to his fellow]. For each person has nishma and na’aseh according to his level. And each person must illuminate from his own nishma and na’aseh to his fellow. And this is the aspect of mishloach manos. For from the illumination of nishma and na’aseh, which is the perception of the Torah, the holy eating is drawn — which is the aspect of the Shabbos meal, the aspect of “ichlu ma’adanim … ki chedvas Hashem ma’uzchem,” as above. And this is the aspect of “v’Torascha b’soch may’ai” [“And Your Torah is within my innards”] (T’hillim 40:9), the aspect of “l’chu lachmo b’lachmi u’sh’su” [“Come, eat of my bread and drink”] (Mishlei 9:5). For eating is the aspect of Torah. For through the Torah that one receives, the aspect of na’aseh and nishma, one can eat in holiness. For eating connects the n’shamah and the body. And therefore, through the nishma and na’aseh, through which one merits boldness of holiness and then the n’shamah can illuminate in the body — therefore one can then eat in holiness, meaning that the n’shamah and body connect through eating and the n’shamah illuminates the body, which is the main life, etc., as above. And this is the aspect of the Shabbos meal, etc., as above. And this is the aspect of the Purim meal, the aspect of joy and feasting and a holiday. For then one merits simchah, the aspect of “ki chedvas Hashem hi ma’uzchem,” as above. And then the eating is in holiness, the aspect of “ichlu mash’manim u’sh’su mamtakim ki chedvas Hashem hi,” etc., as above. It emerges that within the holy eating, which is the aspect of the Purim meal, the illumination of the Torah shines — the aspect of na’aseh and nishma, the aspect of “v’Torascha b’soch may’ai,” as above. And this is the aspect of mishloach manos ish l’ray’aihu. For each person has na’aseh and nishma according to his level. And therefore each person sends from his illumination to his fellow, for each one must illuminate in his fellow from his illumination and perception. And this is: “ichlu ma’adanim u’sh’su mamtakim v’shilchu manos l’ain nachon lo … ki chedvas Hashem hi ma’uzchem” (Nechemyah 8:10). For when one merits the aspect of “chedvas Hashem,” etc. — the aspect of na’aseh and nishma, etc. — and this illuminates within the eating — this is the aspect of Purim — then one must send portions, to illuminate each one in his fellow, etc., as above. And this is the aspect of matanos la’evyonim [gifts to the poor]. For the abundance of holy wealth is the aspect of boldness of holiness, the aspect of “ashir ya’aneh azos” [“A rich man answers with boldness”], the aspect of “ha’kesef ya’aneh es ha’kol” [“Money answers everything”] (Koheles 10:19). “Ya’aneh” [“answers”] — this is the aspect of voices, which is the aspect of boldness. And one must have mercy on the poor person. And this is the aspect of what is written in the aforementioned ma’amar, that one must have mercy on the flesh of the body. For the body and the soul are the aspect of rich and poor. And “all who have mercy on the creatures, mercy is shown upon them,” etc. Meaning, just as one has mercy on the poor and draws down to him abundance and sustenance — which is in the aspect of boldness of holiness, from which sustenance is drawn, in the aspect of “g’vuros g’shamim” [“the might of rain”] — so too mercy is shown upon him, and he is given da’as to be able to have mercy on the flesh of his body, to illuminate it from all illuminations and perceptions, the aspect of “u’mi’b’sarcha al tis’alam” [“And from your own flesh do not hide yourself”] (Y’shayahu 58:7) — which is literally the aspect of giving charity to a poor person. And therefore on Purim, when one merits eternal joy, etc., the aspect of “chedvas Hashem hi ma’uzchem,” one must illuminate this illumination to the body, that the body too should know of this. And this is the aspect of matanos la’evyonim — that one illuminates the abundance of wealth, which is the aspect of boldness of holiness, as above, to the poor. For the abundance of wealth itself is drawn from the perception of the Torah, from which all bounty flows, and one draws this illumination to the poor. And similarly, the illumination of the Torah, the aspect of boldness of holiness, is drawn from the n’shamah to the body — that the n’shamah should have mercy on the body and reveal to it from all the illuminations and perceptions that it perceives, so that the body too should know of them, as is explained in the aforementioned ma’amar. And this is the aspect of “chayav inash livsumai b’Puraya ad d’lo yada bain arur Haman l’varuch Mordechai” [“A person is obligated to become intoxicated on Purim until he does not know the difference between ‘cursed is Haman’ and ‘blessed is Mordechai’”]. For then the descent is transformed into the ultimate ascent, and one merits the aspect of eternal joy, the aspect of na’aseh and nishma, which is the perception of the World to Come, when there will be complete teshuvah, and then the sins of Yisrael will be made into Torah, etc., as above. And this is the aspect of “ad d’lo yada” [“until one does not know”] between “cursed is Haman” — which is the aspect of all the sins drawn from the contamination of the serpent, the aspect of “arur atah” [“Cursed are you”], etc. — and “blessed is Mordechai.” For the sins too become merits, and from them Torah is made through teshuvah, the aspect of “Ba’yom ha’hu y’vukash avon Yisrael v’ainenu,” as above. And this is the aspect of Mordechai — marai d’chaya [pure myrrh], the aspect of the good fragrance of the anointing oil, through which all the vessels of the Mishkan were sanctified and entered from the mundane into the holy — which is the aspect of the rectification of the sin of the golden calf, which includes all sins. It emerges that through Mordechai, who is the aspect of “mor d’ror” [pure myrrh] — the head of the spices of the anointing oil — through him one enters from the mundane into the holy, and all the sins, which are the aspect of the sin of the golden calf, are sweetened and repaired. And from this is made the aspect of the Mishkan, from which Torah goes forth, as above, as is written: “v’no’adti l’cha sham v’dibarti it’cha” [“And I shall meet with you there and speak with you”] (Sh’mos 25:22), etc. And this is the aspect of Purim, which is the illumination of Mordechai, etc., as above, the aspect of “ha’duda’im nasnu raiach” [“The mandrakes have given their fragrance”] (Shir HaShirim 7:14) — the two “duda’im” — even the basket of bad figs that cannot be eaten because of their badness — even they give a good fragrance, through the aspect of Mordechai, who is the aspect of the good fragrance, the aspect of “b’samim rosh, mor d’ror,” etc., as above. And then the two seals are repaired — the seal of the hands and the seal of the feet, as above. And therefore afterward the seal was given over to Mordechai, and “va’yachtom b’taba’as ha’melech” [“it was sealed with the king’s signet ring”] to erase the memory of Amalaik. This is the aspect of the seal of holiness that subdues the blood of nidos, which is the aspect of Amalaik, the contamination of the serpent, as above. And therefore at the time of the decree, it is said: “va’tischalchal ha’malkah m’od” [“And the queen was greatly distressed”] (Esther 4:4) — that she became a niddah, as our Sages, of blessed memory, expounded. Meaning, as above — because the seal of Haman had been empowered, which is the aspect of the blemish of the seal of holiness, and then from the seal was made nidas, chas v’shalom, as above. But afterward, they merited repairing the seal of holiness through Mordechai and Esther. And then the king’s signet ring — the aspect of the seal of holiness — was given to the hand of Mordechai. “Va’yachtom b’taba’as ha’melech” to erase Haman-Amalaik, etc., as above. For Mordechai and Esther are the aspect of hands and feet, as is explained elsewhere (siman 10) — the aspect of seal within seal. And this is the aspect of “v’yadai nat’fu mor v’etzb’osai mor ovayr al kapos ha’man’ul” [“My hands dripped with myrrh, and my fingers with flowing myrrh, upon the handles of the lock”] (Shir HaShirim 5:5). This is the aspect of Mordechai — mor d’ror — who is the seal of the hands, the aspect of “v’yadai not’fos mor,” etc. And this is “al kapos ha’man’ul” — in the sense of a seal, the aspect of “gan na’ul, ma’ayan chasum” [“A locked garden, a sealed spring”] (Shir HaShirim 4:12). And therefore cities that were walled from the days of Yehoshua bin Nun read [the Megillah] on the 15th. For in Shushan, where Mordechai and Esther themselves were and where the main miracle took place — there one merits the illumination of Purim in the most complete measure, more than the entire world. Meaning, there one merits the highest na’aseh and nishma. For there the illumination of Mordechai and Esther shines the most. And therefore they observe Purim on the 15th, because on the 14th — which is Purim for us — they were still fighting the war of Amalaik. And their illumination and perception of Purim is afterward, on the 15th, for they merit a higher na’aseh and nishma on the 15th, in the completeness of the full moon. And therefore walled cities from the days of Yehoshua were given the honor of also reading on the 15th like Shushan, as our Sages, of blessed memory, said. For “walled from the days of Yehoshua” — this is the aspect that the illumination of the seal was drawn to them, for “chomas” [wall] has the same letters as “chosam” [seal], as is brought. And this was drawn from the days of Yehoshua, who was the first to conquer Eretz Yisrael and fight the wars of Amalaik, as is written: “Tzai hilacheim ba’Amalaik” [“Go out and fight with Amalaik”] (Sh’mos 17:9). As is brought in another place, Yehoshua was specially designated for this — to fight the war of Amalaik. And therefore through him the aspect of a wall was drawn, which is the aspect of a seal, which is achieved by subduing the brazenness of the sitra achra, which is Amalaik, who was exceedingly brazen-faced — a parable to a bathhouse, etc. — that one scoundrel jumped into it, etc. — for he was the most brazen-faced, to attack Yisrael then. For Amalaik is the contamination of the serpent, the aspect of the brazenness of the sitra achra, as is brought in another place. And through subduing Amalaik, the brazenness of the sitra achra is subdued, and one merits boldness of holiness. And through this the seal of holiness is repaired, which is the aspect of the wall, etc., as above. And all this is drawn from the aspect of “chedvas Hashem hi ma’uzchem,” the aspect of na’aseh and nishma, etc., as above. And therefore walled cities from the days of Yehoshua merit the perception of Purim in the most supreme completeness — the aspect of the highest na’aseh and nishma. And therefore they read on the 15th, like Shushan, where one merits a higher perception of nishma and na’aseh, etc., as above.