Section 35
אוצר היראה - Otzar HaYirah
עִקַּר הִתְגַּבְּרוּת עֲמָלֵק הוּא לְהַפִּיל הַחֲלוּשֵׁי־כֹחַ שֶׁבְּיִשְׂרָאֵל, כְּאִלּוּ אֵין לָהֶם עוֹד תִּקְוָה, חַס וְשָׁלוֹם. אֲבָל כְּשֶׁזוֹכִין לִמְצֹא בְּעַצְמוֹ הַנְּקֻדָּה טוֹבָה אֲפִלּוּ בְּעֵת נְפִילָתוֹ חַס וְשָׁלוֹם, עַל־יְדֵי־זֶה נִכְנָע עֲמָלֵק (הל' השכמת הבוקר ה"א אות יד).
The essential of the downfall of Haman-Amalek — who is the contamination of the serpent that holds onto the good of each person of Israel — and wants to suppress and entirely conceal it — G-d forbid — is through the shekels. As is understood from the words of our Sages. Namely through charity. Through which the pure and clear air [avir hanach v'hazach] is made. Until the good hears from afar the words of the truly true tzaddik. And through this the good remembers its own greatness and returns in teshuva. Until through this the contamination of Haman-Amalek falls and is nullified. And is removed from the world. And this is the aspect of: on the first of Adar they announce regarding the shekels. "They announce [mashmi'in]" specifically. For they make heard to the good its own greatness through the charity of the shekels. And this is the aspect of the multiplying of charity on Purim.
עִקַּר הַנֵּס שֶׁל פּוּרִים הוּא לְהַכְנִיעַ קְלִפַּת עֲמָלֵק, שֶׁהוּא עִקַּר הַכְּפִירוֹת וְהָאֶפִּיקוֹרְסוּת, וּלְגַלּוֹת אֱמוּנַת חִדּוּשׁ הָעוֹלָם; וְעַל־יְדֵי־זֶה זוֹכִין לַשִּׁיר שֶׁיִּתְּעַר לֶעָתִיד, שֶׁהוּא שֹׁרֶשׁ כָּל הַשְּׂמָחוֹת - וְזֶה בְּחִינַת הַשִּׂמְחָה שֶׁל פּוּרִים. וְעַל־יְדֵי כָּל זֶה נִתְתַּקֵּן הָאֲכִילָה וּשְׁתִיַּת הַיַּיִן (עַיֵּן אֲכִילָה, אוֹת ד), כִּי מַכְנִיעִין קְלִפַּת הָמָן־עֲמָלֵק, שֶׁאֲחִיזָתָן מִבְּחִינַת מְזוֹנָא דְגוּפָא, וְזוֹכִין לִמְזוֹנָא דְנִשְׁמְתָא - וְעַל־כֵּן מִצְוָה לֶאֱכֹל וְלִשְׁתּוֹת בְּפוּרִים (הל' ציצית הלכה ה).
Haman-Amalek is the aspect of the wicked kingdom — that stands against the holy Kingship [malchus dikdusha]. Which is the aspect of the lower wisdom [chochma tata'ah] through which one merits to attainments of G-dliness. And therefore the essential provocation of Haman was against Mordechai. Who is the aspect of the truly true tzaddik — who engages in this to draw the attainments of G-dliness through the above-mentioned lower wisdom. And therefore Haman made a tree fifty cubits high. For he suckles from the fiftieth gate of impurity — which is the aspect of the supernal intellect of the Sitra Achra. But the tzaddik Mordechai was great in exceedingly distinguished level. For he knows how to draw the intellect of the attainments of G-dliness from the fiftieth gate of holiness. Until through this specifically he can bring the attainments of G-dliness even into the very fallen ones. For the greater the sick person — the greater the physician they need. And this is the aspect of the immensity of the miracle and the illumination of Purim that shines every year for the generations. Which is the illumination of Mordechai. Which is a very great illumination — until it shines even within the full strength of the world of action [olam ha'asiyah]. As is explained in the writings of the holy Arizal. Namely the aspect of the illumination of the very great tzaddik in level — who can illuminate even within the full strength of the world of action. Even in weekday activities [ovadin d'chol]. Which is the aspect of Purim — which is permitted in the doing of work. For he can give life even to the very fallen souls and heal even the greatest sicknesses of the soul — and bring even into them the attainments of G-dliness. And this is the aspect of the immensity of the joy of Purim. For the essential healing of the Princess [bas malka] — who is the aspect of the totality of the souls of Israel — is through joy. For the essential vitality of the Kingship [malchus] — the above-mentioned lower wisdom — is through the light of the countenance [or hapanim] that shines on the three Pilgrimage Festivals [shalosh regalim]. Which is the aspect of joy. And this is what our Sages said: "one is obligated to become intoxicated on Purim until one does not know the difference between 'cursed is Haman' and so forth." For on Purim one must draw the illumination of the great tzaddik — who merited to nullify the hold of the shells in the ultimate degree. Until he ascended to such a very high level — where the shells have no hold at all. Until it is not relevant there at all to say "cursed is Haman" — and so forth. And from there the illumination of the joy of Purim is drawn. Until one can rejoice even now in this bitter exile in general. And likewise in particular — within the full strength of the exile of the soul of each and every individual. Until through this one draws joy upon all the three Pilgrimage Festivals. For Purim is the preparation for Pesach — which is the head of all the three Pilgrimage Festivals. And this joy is the essential vitality of the Kingship — the above-mentioned lower wisdom. Through which one merits to the attainments of G-dliness as mentioned.
קְלִפַּת עֲמָלֵק הוּא בְּחִינַת הַכְּפִירוֹת וְהָאֶפִּיקוֹרְסוּת הַנִּמְשָׁךְ מִבְּחִינַת חָלָל הַפָּנוּי שֶׁקָּדַם לְכָל הַבְּרִיאָה, שֶׁמִּשָּׁם נִמְשַׁךְ בְּחִינַת מַה שֶּׁקְּלִפָּה קָדְמָה לַפְּרִי. וְעַל־כֵּן נִקְרָא עֲמָלֵק 'רֵאשִׁית', מֵחֲמַת שֶׁכֹּחוֹ נִמְשָׁךְ מִבְּחִינַת חָלָל הַפָּנוּי, שֶׁהוּא רֵאשִׁית וְקֹדֶם לָעוֹלָם, שֶׁזֶּה בְּחִינַת מַה שֶּׁעֵשָׂו נוֹלַד תְּחִלָּה וְהָיָה בְּכוֹר. אֲבָל בֶּאֱמֶת הַקְּדֻשָּׁה קוֹדֶמֶת לַכֹּל, כִּי בֶּאֱמֶת הַשֵּׁם יִתְבָּרַךְ קָדַם לַכֹּל, וְהוּא יִתְבָּרַךְ בְּעַצְמוֹ בָּרָא גַם הֶחָלָל הַפָּנוּי. וְעַל־כֵּן יִשְׂרָאֵל, עַל־יְדֵי אֱמוּנָתָם בְּהַשֵּׁם יִתְבָּרַךְ שֶׁקָּדַם לַכֹּל, הֵם עוֹבְרִים עַל כָּל הַחָכְמוֹת וְהַכְּפִירוֹת וְהָאֶפִּיקוֹרְסוּת הַבָּאִים מֵחָלָל הַפָּנוּי. וְעַל־כֵּן בֶּאֱמֶת יִשְׂרָאֵל הֵם בְּכוֹרִים, כְּמוֹ שֶׁכָּתוּב "בְּנִי בְכֹרִי יִשְׂרָאֵל", וְכֵן יַעֲקֹב לָקַח הַבְּכוֹרָה מֵעֵשָׂו. וְעַל־כֵּן עַל־יְדֵי אֱמוּנָה מַכְנִיעִין קְלִפַּת הָמָן־עֲמָלֵק, יִמַּח שְׁמָם (הל' תפלין ה"ה, אותיות ל לא).
"The first of the nations is Amalek." For he is the first and the totality of all the nations — who are the shells and the imaginations that come from the power of the imagination [medam'e]. And Haman-Amalek is the essential evil of the imagination. That intensifies and spreads very greatly in each and every level. And since the essential subduing of the imagination is through the revelation of the greatness of the Creator — which is revealed through the supernal colors [gavanin ila'in] clothed in the silver and gold of holiness. Therefore in the days of Achashveirosh the Sitra Achra greatly intensified — to capture all the money and wealth for itself. Which is the aspect of what the Megilla recounts — the immensity of the wealth of Achashveirosh and of Haman. And the essential repair of the holy money — so that the supernal colors be revealed in it — is through charity. Therefore the essential subduing of the wicked Haman was through the mitzva of giving shekels. As per our Sages: "their shekels already preceded yours." For through the giving of the shekels — through this the colors illuminate. And the imagination — which is the aspect of the shell of Haman-Amalek — is subdued. As all of this is explained in the main text. And this is the aspect of the mitzva of charity and gifts to the poor on Purim. For through this is the essential subduing of the imagination. And then when the imagination is subdued — through this one merits to ascend from level to level higher. And through this one raises and elevates also one's companion — that they ascend from level to level. As explained in the main text. And this is the aspect of the mitzva of sending portions [mishloach manos] — each person to their companion. And also because each person is included in their companion through this. For one's inner dimension [pnimiyus] ascends to the place of the outer dimension [chitzuniyus] of the higher level of one's companion. And the inner dimension of one's companion ascends even higher. It is found that now each person is included in their companion. And each person raises and elevates their companion as mentioned. And this is the aspect of the immensity of the joy of Purim. For the more greatly the supernal colors are revealed through charity — from which the garments of salvation are made — the garments of glory and the holy colors [bigdei yisha, bigdei fa'er, v'gavanin kaddishin]. And the greatness of the Creator is revealed more greatly. And the imagination is subdued more greatly. Through all of this the joy magnifies even more greatly. As it is written: "I will greatly rejoice in Hashem — for He has clothed me in the garments of salvation — wrapped me in the robe of righteousness." Which is the aspect of the psalms recited at the entry of Shabbos. For one must ascend from level to level and exit the weekdays and ascend to the holiness of Shabbos. And then one must first subdue the imagination — that intensifies when one ascends to the holiness. And therefore those psalms were established to be recited then — which speak greatly of the greatness of the Creator and of the immensity of the joy that is revealed through this.
עִקַּר סִטְרָא דְמוֹתָא נִמְשָׁךְ מִגֵּאוּת, וּמִשָּׁם נִמְשָׁךְ קְלִפַּת הָמָן־עֲמָלֵק, יִמַּח שְׁמָם (שם הלכה ו אות כג).
Wine has two aspects. "One who has merited — it gladdens them [zach'ah — m'samcho]." Namely the aspect of the above-mentioned holy joy — which is the aspect of the subduing of the imagination. "One who has not merited — it stupefies them [lo zach'ah — m'shamo]." The aspect of stupefaction and madness. Which is the aspect of the even greater confusion of the imagination. As one sees literally — that the drunkard is confused and speaks foolish things that come from the confusion of the imagination. And therefore one must distance oneself from intoxication very greatly. So that the confusion of the imagination not intensify. From which all the desires come. But on Purim — then the evil of the imagination is so greatly subdued — until through the multiplying of the drinking one can transform the imagination itself also toward holiness. And it will be in the aspect of the wine that gladdens — as mentioned.
בְּפוּרִים נִתְגַּלֶּה הֶאָרָה גְדוֹלָה וְנִפְלָאָה וַעֲצוּמָה מְאֹד, אֲפִלּוּ בְּתֹקֶף הָעֲשִׂיָּה; שֶׁהוּא בְּחִינַת הֶאָרַת מָרְדְּכַי, הַיְנוּ בְּחִינַת הֶאָרַת קְדֻשַּׁת הִסְתַּכְּלוּת פְּנֵי הַצַּדִּיק הָאֱמֶת, שֶׁעַל־יְדֵי־זֶה נִמְשָׁךְ בְּחִינַת עֲנָוָה, וְנִתְבַּטֵּל הַגֵּאוּת, שֶׁהוּא קְלִפַּת הָמָן־עֲמָלֵק, כַּנַּ"ל. וְזֶה בְּחִינַת מִקְרָא מְגִלָּה, כִּי הֶאָרַת פְּנֵיהֶם הַקְּדוֹשִׁים שֶׁל מָרְדְּכַי וְאֶסְתֵּר גָּנוּז בְּתוֹךְ הַמְּגִלָּה הַקְּדוֹשָׁה, שֶׁהִיא הַסֵּפֶר שֶׁלָּהֶם; וּכְשֶׁאָנוּ קוֹרִין הַמְּגִלָּה, עַל־יְדֵי־זֶה מֵאִיר עָלֵינוּ הֶאָרַת פְּנֵיהֶם הַקְּדוֹשִׁים, וְנֶחְשָׁב כְּאִלּוּ אָנוּ רוֹאִין אוֹתָן וּמִסְתַּכְּלִין בִּפְנֵיהֶם, שֶׁעַל־ יְדֵי־זֶה זוֹכִין לְהִתְנוֹצְצוּת הַמֹּחִין וְכוּ', עַד שֶׁנִּתְבַּטֵּל הַגֵּאוּת וְזוֹכִין לַעֲנָוָה שְׁלֵמָה שֶׁהוּא בְּחִינַת חַיִּים נִצְחִיִּים, וְאָז נִכְלָל הָעֲנָוָה וְהַגַּדְלוּת דִּקְדֻשָּׁה כְּאֶחָד, בְּחִינַת בִּמְקוֹם גְּדֻלָּתוֹ וְכוּ', שֶׁזֶּה עִקַּר שְׁלֵמוּת הָעֲנָוָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְזֶה בְּחִינַת 'עַד דְּלָא יָדַע בֵּין אָרוּר הָמָן לְבָרוּךְ מָרְדְּכַי', כַּמְבֹאָר בִּפְנִים, וְאָז הַשִּׂמְחָה גְּדוֹלָה מְאֹד, בְּחִינַת שִׂמְחַת פּוּרִים (שם אות כח).
In every level the imagination intensifies and spreads. Which is the aspect of the shell that precedes the fruit. But these shells can only intensify according to the level in the holiness. And then the person has the power and choice to overcome against them through the power of the holiness of their level and to break them. But the wicked Haman was comprised of the evil of the imagination of all the levels. And wanted to overcome against each person of Israel with the power of the evil of the levels far higher than them. And certainly there is no power in a person of the lower level to stand against the shell of the level far higher. All the more so against the shells of several levels far higher. And therefore Israel were then in great danger. And this is what our Sages expounded: "were it not for Hashem Who was on our side when people rose up against us." "People [adam]" specifically. For people are great obstacles for this reason. And they can prevent from holiness more than the evil inclination itself. For the evil inclination of each person is only according to their level. But a human being is comprised of everything — of all the worlds. Therefore they have the power to prevent more — as explained elsewhere. In particular the wicked Haman — who was comprised of all the evil of all the levels. And wanted to overcome against each person of Israel with all this evil. Until he decreed to destroy and kill and eliminate — and so forth. And this is the immensity of the wondrous miracle that was done for them then through Mordechai. Who was the complete opposite of him literally — in the ultimate of supernal holiness. And was comprised of all the levels of holiness. And of all the aspects of the revelation of the supernal colors and the greatness of the Creator — which must be drawn in each and every level. In order to break the imagination that spreads when one must ascend to that level. And Mordechai was comprised of the holiness of the revelation of the colors in all the levels together. And through this he had the power to break all the aspects of the imagination and the shells in all the levels. And to ascend from level to level. Until he merited to the ultimate of the ultimate of the supernal holiness — where there is the complete nullification of all the shells. And the imagination has no hold there at all. Therefore he merited to subdue the shell of Haman-Amalek — who was comprised of the evil of all the levels. And to save Israel from his hand. And to bring out from him also the money and wealth that was captured by him. The aspect of "and Esther appointed Mordechai over the house of Haman." And this is the aspect of the war of Haman-Amalek in every generation. For apart from the evil inclination that each person has — and their evil desires that they have from themselves — which require a great war and great overcoming to stand against them. In addition to this — there generally stand against each person many people who wish to prevent them from the path of life. And there are very many variations without number. For sometimes the adversary clothes himself in a decent person. And sometimes even in some tzaddik. Who introduces into his heart to dispute the straight path one wishes to enter. For the adversary confuses the world greatly in every generation. And his essential provocation is against the straight path that the great tzaddikim of very high level have shown us — who are comprised of all the levels of holiness. And he clothes himself in people specifically — to dispute such great tzaddikim and the straight and correct paths they revealed in the world. And he reverses the truth. And overcomes through this against the person of smaller level — through arguments and objections and confusions drawn from levels far higher than them. Through which it is difficult to stand against him — unless through the power of the great tzaddik of very high level. Who is the aspect of Mordechai. Who is the aspect of "the chief of the spices [besamim rosh]." Who is comprised of all the levels of holiness. Who illuminates for us a wondrous and mighty illumination from the levels far above — so that even the smallest of the small has the power to stand against the many obstacles. For the holiness of the tzaddikim of the aspect of Mordechai ascends above all the levels — until the ultimate of the supernal holiness. Where the shell in the imagination is entirely nullified. Which is the aspect of the holiness of Mordechai the Jew. And this illumination is revealed on Purim. And therefore our Sages said: "one is obligated to become intoxicated on Purim until one does not know." Namely — that from the immensity of the joy one will ascend to such a high level. Until the illumination of Purim shines upon them. Which is the illumination of Mordechai at its supernal root. Where there is no shell or evil of the imagination whatsoever. Until it is not relevant there at all to say "cursed is Haman and blessed is Mordechai." Since there all is holy — all is good. And this is the aspect of the illumination of Purim. Which is a great and awesome light that shines on no other day — only on Purim. As is brought in the writings of the holy Arizal. Namely as mentioned.
עִקַּר הַתַּעֲנִית הוּא בִּשְׁבִיל תְּשׁוּבָה, הַיְנוּ שֶׁמַּמְשִׁיכִין עַל עַצְמָן בּוּשָׁה עַד שֶׁמִּתְבַּיְּשִׁין לְהוֹשִׁיט הַמַּאֲכָל לְפִיו. וְעַל־יְדֵי הַבּוּשָׁה הַזֹּאת זוֹכִין לִתְשׁוּבָה, וְהַשֵּׁם יִתְבָּרַךְ מְרַחֵם עָלָיו וּמוֹחֵל עֲו?ֹנוֹתָיו וּמַעֲבִיר חֶרְפָּתוֹ וּבָשְׁתּוֹ, כְּמוֹ שֶׁכָּתוּב "בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ" וְכוּ', וְאָז הַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מְבַקֵּשׁ אֶת יִשְׂרָאֵל שֶׁיֹּאכְלוּ וְיִשְׁתּוּ וְלֹא יִתְבַּיְּשׁוּ עוֹד, בְּחִינַת "וַאֲכַלְתֶּם אָכוֹל וְשָׂבוֹעַ וְכוּ' וְלֹא יֵבֹשׁוּ עַמִּי לְעוֹלָם". וְזֶה בְּחִינַת תַּעֲנִית אֶסְתֵּר שֶׁקֹּדֶם פּוּרִים, וְעַל־יְדֵי־זֶה זוֹכִין לִתְשׁוּבָה כַּנַּ"ל, וְאָז אַחַר־ כָּךְ בְּפוּרִים מְבַקֵּשׁ הַשֵּׁם יִתְבָּרַךְ אֶת יִשְׂרָאֵל: "אִכְלוּ רֵעִים וּשְׁתוּ וְשִׁכְרוּ דּוֹדִים" - וְזֶה מִצְוַת אֲכִילָה וּשְׁתִיָּה וּמִשְׁלוֹחַ מָנוֹת בְּפוּרִים (שם אות לד).
Just as Haman intensifies in every generation against each person of Israel — even against the smallest in level — he intensifies against them with the power of incitements and enticements and imaginations and obstacles and confusions without measure. Drawn from levels far far higher than them. Likewise Hashem sends in every generation a tzaddik — who is the aspect of Mordechai — who is comprised of all the levels of holiness. Who has the power to illuminate even upon the most lowly of the lowly a wondrous and very very mighty illumination. Drawn from levels far far higher than them. And through this he saves them from the shell of Haman — who wants to overcome against them with the power of the shells of the levels higher than their level — as mentioned. And to this illumination of the tzaddik Mordechai we merit in every generation and every year during these holy days of Purim. As it is written: "and these days are remembered and enacted in every generation."
עֲמָלֵק הוּא זֻהֲמַת הַנָּחָשׁ, שֶׁכָּלוּל מִכָּל הָרַע שֶׁבְּאַרְבַּע יְסוֹדוֹת, בִּפְרָט מִתַּאֲוַת נִאוּף וּפְגַם הַבְּרִית; וְלֹא עוֹד אֶלָּא שֶׁמִּתְגָּרֶה עַצְמוֹ בְּקִנְאָה שִׂנְאָה וּמַרְבֶּה מַחֲלֹקֶת בְּיִשְׂרָאֵל, עַד שֶׁעַל־יְדֵי־זֶה רוֹצֶה לְהַעְלִים אוֹר הַצַּדִּיק הָאֱמֶת, שֶׁהוּא זָכָה לִשְׁמִירַת הַבְּרִית בְּתַכְלִית הַשְּׁלֵמוּת, וְעַל־יָדוֹ נִתְגַּלֶּה שֵׁם ה' וּגְדֻלָּתוֹ יִתְבָּרַךְ מִדּוֹר לְדוֹר, שֶׁזֶּה עִקַּר הַגְדָּלַת שֵׁם ה', לְסַפֵּר שְׁמוֹ וּגְדֻלָּתוֹ מִדּוֹר לְדוֹר, בְּחִינַת "דֹּר לְדֹר יְשַׁבַּח מַעֲשֶׂיךָ" וְכוּ'. וְעַל־כֵּן "מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר", וְאֵין שְׁמוֹ שָׁלֵם וְגוֹ' עַד שֶׁיִּמָּחֶה זֵכֶר עֲמָלֵק (שם הלכה ז).
Haman wanted to intensify the time [zman]. For he attributed everything to nature and to time. And therefore he cast the lot from day to day and so forth. And Hashem drew then the salvation and the miracle from the aspect of Yom Kippur — the aspect of the great Jubilee [yovel gadol] — the aspect of the fiftieth gate. Which is at its root the aspect of above time. Where he has no dominion or hold at all. And there — none can ascend except the tzaddik who is the aspect of Mordechai. And therefore Haman was hanged on a tree fifty cubits high. For the essential of his downfall was through the aspect of the fiftieth gate — the aspect of Jubilee and Yom Kippur. And this is what is written in the Tikkunim — that Purim is the aspect of Yom Kippur. "Yom KiPurim" — like Purim — namely as mentioned. And the essential hold of time is in the aspect of the above-mentioned imagination. And therefore through the clarification of the imagination that one merits on Purim — through this one elevates and connects time to the aspect of above time. And this is the aspect of "to fulfill these days of Purim in their times [bizmaneihem]."
עִקַּר זֻהֲמַת הָמָן־עֲמָלֵק, שֶׁהִיא זֻהֲמַת הַנָּחָשׁ, הוּא בְּחִינַת עַצְבוּת וּמָרָה שְׁחֹרָה, שֶׁמִּתְגַּבְּרִין בְּכָל עֵת עַל יִשְׂרָאֵל וְאֵינָם מַנִּיחִים אוֹתָם לִשְׂמֹחַ בְּהַשֵּׁם יִתְבָּרַךְ וּבְתוֹרָתוֹ הַקְּדוֹשָׁה; שֶׁזֶּה בְּחִינַת זֻהֲמַת הַמְחַקְּרִים וְהַכּוֹפְרִים הַבּוֹדִים טְעָמִים שֶׁל שְׁטוּת וָהֶבֶל עַל טַעֲמֵי הַמִּצְו?ֹת, כְּאִלּוּ הֵם נִימוּסִיּוּת, חַס וְשָׁלוֹם, שֶׁעַל־יְדֵי־זֶה מְבַלְבְּלִין הַשִּׂמְחָה שֶׁל הַמִּצְו?ֹת, עַיֵּן פְּנִים. וְעַל־כֵּן בְּפוּרִים, שֶׁאָז נִכְנָע קְלִפַּת הָמָן־ עֲמָלֵק, שֶׁהֵם בְּחִינַת הַכּוֹפְרִים הַנַּ"ל, אָז הַמִּצְוָה הִיא שִׂמְחָה, לִשְׂמֹחַ בְּכָל עֹז וְלַעֲשׂוֹת כָּל מִינֵי צְחוֹק וּמִלֵּי דִשְׁטוּתָא שֶׁעוֹשִׂין בְּפוּרִים בִּשְׁבִיל לְהַגְדִּיל הַשִּׂמְחָה, וְעַל־יְדֵי־זֶה דַּיְקָא מַעֲלִין נִיצוֹצֵי הַשְּׁכִינָה מִגָּלוּתָהּ, וְחוֹזְרִין וְעוֹלִין לִמְקוֹרָן וְשָׁרְשָׁן (נפילת אפים, הלכה ד, אותיות ד ה).
Israel must distance themselves from the nations in all their ways and customs. And not resemble them in any matter. So that the evil of the imagination not hold onto them. Through which one can come — G-d forbid — to resemble them in their thoughts and attributes. And therefore Haman-Amalek — who is the immensity of the evil of the imagination — was greatly provoked by this. For this was the essential of his jealousy toward Israel. That they distance themselves in all matters from their ways and customs. And therefore he said: "and their laws are different from all peoples." For on this he was insistent and jealous most greatly. And therefore the essential of his subduing is through the shekels — which are the aspect of charity. Through which the imagination is subdued as mentioned. And this is the aspect of "when Adar enters one increases in joy." For through the joy with which we rejoice in the fact that we merited to be from the seed of Israel and "who has not made me a gentile [lo asani goy]." Through which one reveals the grace and glory of Israel. Which is the aspect of the revelation of the colors [gavanin]. Through which the greatness of the Creator is revealed. Through this the evil of the imagination is subdued. Which is the aspect of the shell of Haman-Amalek. And one merits to ascend to all the levels of holiness as mentioned.
עַל־יְדֵי הַשִּׂמְחָה שֶׁל פּוּרִים יְכוֹלִין לִזְכּוֹת לְהַשִּׂיג הַשָּׂגוֹת גְּדוֹלוֹת, וְלָבוֹא לִבְחִינַת 'תַּכְלִית הַיְדִיעָה אֲשֶׁר לֹא נֵדַע', שֶׁשָּׁם נִכְלָל הַיְדִיעָה וְהֶעְדֵּר הַיְדִיעָה יַחַד וְשָׁם נִתְבַּטֵּל אֲחִיזַת הָרַע לְגַמְרֵי, כִּי שָׁם כֻּלּוֹ אֶחָד כֻּלּוֹ טוֹב (שם אות ז).
When Israel are distant from Hashem — which is the aspect of the blemish of peace [shalom]. The aspect of "there is no peace in my bones because of my sin." And there is no peace between the upper and lower worlds. And afterward — when they must receive the healing — which is the peace — they must first endure bitterness. For the path of peace is to clothe itself in bitterness. The aspect of "behold for peace — bitter was it for me — very bitter." Just as it is the way of all healings generally to clothe themselves in bitter and harsh medicines. But sometimes the illness is so great — that if one were to give them the bitterness and the sufferings fitting for their healing — then it would be impossible for them at all to endure the bitterness of the healing and to merit to peace. And then Hashem has compassion on them and throws their sins behind His back — as it were. So that they not need to clothe the peace and the healing in much bitterness. And this is the matter of all the exiles and troubles that Israel endures. For all of this is the aspect of the bitterness they endure — in order to receive through this specifically the healing and the peace afterward. And this is the aspect of the bitterness of the Egyptian exile — which is a healing to repair the sin of Adam the first — as is known. But since the bitterness was very great — until it was almost impossible for them to endure. And they would have remained — G-d forbid — sunken in the impurity of Egypt. Therefore the Holy One blessed be He leaped over the end and lessened the bitterness — so that it would be only according to their capacity. And through this bitterness they merited afterward to great peace — to the receiving of the Torah. And to entering the Land of Israel. And to the building of the Temple. As is known. But since according to the peace they needed to merit — they had needed to endure — G-d forbid — a much greater bitterness than what they actually endured. Therefore Amalek came after the Exodus from Egypt to fight with them. For Amalek lies in ambush for Israel and prosecutes them for this always. And descends and incites and ascends and prosecutes. Namely — at the time when the person must receive the healing — which is the peace — and then one must endure bitterness first. Then he incites the person and does not allow them to stand firm in the trial — to endure a little bitterness. And incites them to kick against the bitterness that they must necessarily receive for their healing. And afterward he ascends and prosecutes — saying that one should not be sent the bitterness fitting for them — G-d forbid. And in truth the person is then in great danger. For Hashem had compassion on them and lightened the sufferings and bitterness from them — in a manner that they can accept at any rate — according to their capacity. So that they can receive their healing through this. But when one does not take pity on oneself and does not wish to endure and accept even a little bitterness for the healing of one's soul. Then — G-d forbid — the prosecution intensifies. And they are sent much bitterness that they cannot accept in any manner. And then they are in the aspect of "there is no peace — says Hashem — for the wicked." For certainly — even though Hashem bestows goods on the guilty. And He lightens for the penitents the bitterness — not making it as heavy as would be fitting for them — G-d forbid. Even so — to exempt them entirely — is impossible. For at any rate it is necessary that they endure a little bitterness according to their capacity — for their teshuva and the healing of their soul. Which is the aspect of the peace that clothes itself in bitterness as mentioned. And this is the aspect of the war of Amalek. About which it is written "who encountered you on the way [asher karc'cha vaderech]." From the language of cooling [kerivus]. Namely — that at the time of the bitterness — which is the aspect of "and you were tired and exhausted." He comes and cools them down. So that they not be — G-d forbid — eager after Hashem — to endure the bitterness of the healings. And through this the bitterness intensifies more greatly as mentioned. And this is the aspect of: "and because of their testing of Hashem" — immediately — "Amalek came." For all the trials they had in the wilderness — all of it was the aspect of the little bitterness they needed to endure for the healing and the peace. And since Israel did not merit to accept the bitterness properly — through this the prosecution intensified more greatly. Which is the aspect of the war of Amalek. For his war was above and below — as is brought. And therefore Hashem hates him so greatly. For he always lies in ambush for Israel very greatly — at the time of the pressure and the distress. At the time when they must accept bitterness for their healing as mentioned. And this is also the aspect of the intensification of Haman — may his name be erased. For then they needed to endure the bitterness of the Babylonian exile — in order to draw the peace anew and to return to Jerusalem. And they did not stand firm in the trial properly — as explained in the main text. Therefore the prosecution intensified more greatly. Until Haman came and decreed to destroy and kill and eliminate — and so forth. And therefore in truth there was then a very great trouble. But Hashem had compassion on us and sent us then Mordechai and Esther. And they decreed a three-day fast and cried out with a bitter voice to Hashem. The aspect of "and he cried a great and bitter cry [v'yizak ze'akah gedolah u'marah]." And through this they sweetened the bitterness. And for this name he is called "Mordechai" — from the language of "pure myrrh [mar deror]" — as per our Sages — and as explained in the main text. And then they merited through this to great peace. Which is the aspect of "words of peace and truth [divrei shalom v'emes]." And the Megilla concludes with this praise of Mordechai: "seeking good for his people and speaking peace." Namely — that he merited in completeness to the expoundments of Torah — which are the aspect of the adornment of the countenance [hadras panim]. Through which one merits to peace — as explained in the main text. And he drew then such a wondrous peace — until many from the nations of the land drew close to the faith of Israel. The aspect of "and many from the nations of the land converted." For through peace one can draw all the world to His service. And this is the aspect of sending portions and gifts to the poor — all for the sake of increasing peace. And therefore on Purim — all who extend their hand to receive — one gives to them. Even the poor among the nations. For all of this shows the multiplying of peace. The aspect of "one sustains the poor of the nations together with the poor of Israel — because of the ways of peace [mipnei darkei shalom]." But now on Purim one must fulfill this even more. For now one must draw great peace even upon the nations. So that they all return to the faith of Israel through the multiplying of peace. The aspect of "for then I will transform for all the peoples a pure tongue — to call upon all of them in the Name of Hashem." The aspect of "and it was reversed [v'nahafoch hu]" — and so forth — stated in the Megillas Esther.
עֲמָלֵק הוּא בְּחִינַת שִׁכְחָה, כַּמּוּבָא, וְעַל־ כֵּן הִזְהִירָה הַתּוֹרָה הַקְּדוֹשָׁה "זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק וְכוּ' לֹא תִּשְׁכָּח". וּבְפוּרִים נִכְנָע קְלִפַּת עֲמָלֵק, בְּחִינַת שִׁכְחָה, וְזוֹכִין לְזִכָּרוֹן דִּקְדֻשָּׁה; וְאָז עוֹלֶה הַיַּיִן מִבְּחִינַת שִׁכְחָה לִבְחִינַת זִכָּרוֹן, כִּי הַיַּיִן כְּשֶׁאֵינוֹ בִּקְדֻשָּׁה הוּא בְּחִינַת שִׁכְחָה, אֲבָל כְּשֶׁזּוֹכִין הוּא בִּבְחִינַת זִכָּרוֹן, וְאָז עִקַּר הַשְּׁלֵמוּת עַל־יְדֵי הַיַּיִן דַּיְקָא, כִּי עִקַּר שְׁלֵמוּת הַזִּכָּרוֹן הוּא מִתּוֹךְ הַשִּׁכְחָה דַּיְקָא, בְּחִינַת "כִּיתְרוֹן הָאוֹר מִן הַחשֶׁךְ", שֶׁזֶּה בְּחִינַת יַיִן דִּקְדֻשָּׁה. וְעַל־כֵּן בְּפוּרִים מִצְוָה לְהִשְׁתַּכֵּר בַּיַּיִן, כִּי אָז עוֹלֶה הַיַּיִן מִשִּׁכְחָה לְזִכָּרוֹן כַּנַּ"ל (ברכת הפירות הל' ג).
From the sin of the Tree of Knowledge the peace of the world was ruined. And from there were derived all kinds of disputes in the world. Which is the essential contamination of the serpent — the aspect of the shell of Amalek. Who is the great enemy who does not desire peace. And always lies in ambush to ruin the peace and stir up dispute. In particular against the truly true tzaddik of each generation. Through whom all the world could repair themselves and return to Hashem. But because of the dispute they do not hear his words at all. And even when they hear his words — they do not enter their heart properly. On the contrary — they dig to refute and push them from their hearts. And this is the essential distancing — why the world does not draw close to Hashem — only because of the absence of peace and the multiplying of dispute in every generation throughout all time — against the truly true tzaddikim. As explained in the main text. For certainly no generation is orphaned. And in every generation truly true tzaddikim are found — who could draw the entire world close to Hashem. For the spreading of Moshe [ispashtusa d'Moshe b'chol dara v'dara] is in every generation. And he clothes himself in every generation in the truly true tzaddik of the generation. And then in the days of Achashveirosh — the aspect of the illumination of Moshe was clothed in Mordechai and Esther. Until they had the power to sweeten all kinds of bitterness and draw great peace. Until many from the nations also drew close to Hashem as mentioned. And this is the aspect of the holiness of Purim — which alludes to the last redemption. When the memory of Amalek will be entirely blotted out. And peace will multiply so greatly — until all the nations will draw close to Hashem as mentioned. And this is the aspect of what people disguise themselves on Purim and liken themselves to another nation — to Yishmael or to another nation. This is the aspect of "one changes for the sake of the ways of peace [meshanin mipnei darkei shalom]." For when one must increase peace — then one must change one's face to several colors. To each and every person according to their will — for the sake of peace. And this is the aspect of "as the color of the sky for the children of Adam [kerum zulus livnei adam]." And our Sages expounded: their face changes like the sky — to several colors. Namely — when one must raise those who are in the lowliness of the exile [bizlusa d'galusa] — and they are gluttons and contemptible. The aspect of the souls of Israel who are distant. Or sometimes even from the nations. When one must raise them from their lowliness and draw them close to Hashem. Then one must change one's face to several colors. For one must resemble each person according to their will — in order to hold onto them with peace. In order to be able to draw and bring them close through this to Hashem. And this is the aspect of "one changes for the sake of peace [meshanin mipnei hashalom]." And therefore on Purim — which alludes to the last redemption. When there is even more peace — even with all the nations. In order to draw even them close to Hashem. Therefore it is customary then to change one's appearance to several colors.
עִקַּר כָּל הָאֲבֵדוֹת, הַיְנוּ נִיצוֹצוֹת הַקְּדֻשָּׁה הַנִּדָּחִין וְנֶאֱבָדִים חַס וְשָׁלוֹם עַל־יְדֵי כָּל הַתַּאֲווֹת רָעוֹת, וְהָעִקָּר עַל־יְדֵי פְּגַם הַבְּרִית - כָּל זֶה בָּא עַל־יְדֵי זֻהֲמַת קְלִפַּת עֲמָלֵק, וְהוּא אוֹרֵב תָּמִיד עַל הָאֲבֵדוֹת הַנַּ"ל לְתָפְסָם בִּמְצוֹדָתוֹ, חַס וְשָׁלוֹם. וּמֵחֲמַת שֶׁכָּל הָאֲבֵדוֹת בָּאִין מִשִּׁכְחָה וְהֶסַּח הַדַּעַת, שֶׁעַל־יְדֵי־זֶה בָּאִין לִידֵי אֲבֵדָה חַס וְשָׁלוֹם בְּגַשְׁמִיּוּת וּבְרוּחָנִיּוּת, וְעַל־כֵּן הַשִּׁכְחָה בְּעַצְמָהּ נִקְרֵאת בְּשֵׁם אֲבֵדָה, בִּבְחִינַת 'וּמָהִיר לְאַבֵּד' שֶׁפֵּרוּשׁוֹ שִׁכְחָה. וְעַל־כֵּן צִוָּה הַשֵּׁם יִתְבָּרַךְ לִזְכֹּר מַעֲשֵׂה עֲמָלֵק, כִּי צְרִיכִין לִזְכֹּר הֵיטֵב כָּל מַה שֶּׁאִבֵּד עַל־יְדֵי תַאֲווֹתָיו וּלְהִשְׁתַּדֵּל מְאֹד לְחַפֵּשׂ אַחַר אֲבֵדוֹתָיו, וְעַל־כָּל־פָּנִים לִזָּהֵר שֶׁלֹּא יְאַבֵּד עוֹד. וְהָעִקָּר הוּא הַזִּכָּרוֹן, כִּי כָּל זְמַן שֶׁזּוֹכֵר שֶׁיֵּשׁ אֲבֵדוֹת וּמְבַקֵּשׁ וְחוֹתֵר לְחַפֵּשׂ אַחֲרֵיהֶם, וְאֵינוֹ שׁוֹכֵחַ אֶת עַצְמוֹ כַּאֲבֵדָה לְאַחַר יֵאוּשׁ, חַס וְשָׁלוֹם, אָז יֵשׁ לוֹ תִּקְוָה עֲדַיִן, כִּי הַשֵּׁם יִתְבָּרַךְ חוֹשֵׁב מַחֲשָׁבוֹת לְבַל יִדַּח מִמֶּנּוּ נִדָּח, וּבְוַדַּאי סוֹף כָּל סוֹף יִהְיוּ נִמְצָאִין כָּל הָאֲבֵדוֹת וְיִתְתַּקֵּן הַכֹּל; וְכָל אֶחָד כְּפִי מַה שֶּׁיִּהְיֶה לוֹ חֵלֶק יוֹתֵר בְּהַבַּקָּשָׁה וְהַחִפּוּשׂ אַחַר הָאֲבֵדוֹת בִּתְפִלָּה וְתַחֲנוּנִים וְכוּ' וְהִתְקָרְבוּת לַצַּדִּיקִים, כְּמוֹ־כֵן יִזְכֶּה בְּיוֹתֵר שֶׁיַּחֲזִירוּ לוֹ אֲבֵדוֹתָיו בְּשָׁלוֹם. וְהָעִקָּר, שֶׁצְּרִיכִין לִמְצֹא אֶת הַשֵּׁם יִתְבָּרַךְ בְּכָל מָקוֹם שֶׁהוּא, וְאָז אֵין שׁוּם אֲבֵדָה בָּעוֹלָם, כִּי בְּכָל [הַ]מְּקוֹמוֹת מֶמְשַׁלְתּוֹ יִתְבָּרַךְ, וְאֵין שׁוּם נִיצוֹץ נֶאֱבָד וְנִדָּח מִמֶּנּוּ יִתְבָּרַךְ. וְזֶה הָיָה תֹּקֶף הַנֵּס שֶׁל פּוּרִים, כִּי אָז הָיָה בְּתֹקֶף הַגָּלוּת, שֶׁהוּא בְּחִינַת אֲבֵדָה, כְּמוֹ שֶׁכָּתוּב "וַאֲבַדְתֶּם מְהֵרָה" וְכוּ', וְהַסִּטְרָא־אָחֳרָא גָּבְרָה אָז כָּל־כָּךְ, עַד שֶׁנִּלְקְחָה אֶסְתֵּר לְבֵית הַמֶּלֶךְ, וְסָבַר הָמָן־ עֲמָלֵק שֶׁחַס וְשָׁלוֹם אָפֵס תִּקְוָה, וְעַל־כֵּן אָמַר "יִכָּתֵב לְאַבְּדָם" וְכוּ', לְאַבְּדָם דַּיְקָא, חַס וְשָׁלוֹם, וְהַצָּרָה גָבְרָה אָז כָּל־כָּךְ, עַד אֲשֶׁר אֶסְתֵּר בְּעַצְמָהּ אָמְרָה "וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי". אֲבָל הַשֵּׁם יִתְבָּרַךְ חָמַל עָלֵינוּ וְהָפַךְ הַדָּבָר לְטוֹבָה בִּזְכוּת מָרְדְּכַי וְאֶסְתֵּר, שֶׁלֹּא הִנִּיחוּ אֶת מְקוֹמָם וְהִרְבּוּ בִּתְפִלָּה וְתַחֲנוּנִים וְצוֹמוֹת לְחַפֵּשׂ אַחַר הָאֲבֵדוֹת, עַד אֲשֶׁר לֹא דַי שֶׁלֹּא נֶאֶבְדָה אֶסְתֵּר, שֶׁהִיא כְּלָלִיּוּת הַקְּדֻשָּׁה, בְּחִינַת "אִשָּׁה יִרְאַת ה'", אַף גַּם עַל־יָדָהּ דַּיְקָא זָכוּ לְתֹקֶף הַנֵּס, לְהַכְנִיעַ וּלְהַפִּיל קְלִפַּת הָמָן־עֲמָלֵק מַפָּלָה גְדוֹלָה וְלִמְצֹא אֲבֵדוֹת רַבּוֹת, שֶׁזֶּה בְּחִינַת הַגֵּרִים שֶׁנִּתְגַּיְּרוּ, וְיִשְׂרָאֵל בְּעַצְמָן קִבְּלוּ עֲלֵיהֶם אָז עֹל הַתּוֹרָה מֵחָדָשׁ, כְּמוֹ שֶׁכָּתוּב "קִיְּמוּ וְקִבְּלֻ" וְכוּ', כִּי כְּשֶׁזּוֹכִין לְחַפֵּשׂ וּלְבַקֵּשׁ הֵיטֵב אַחַר הָאֲבֵדוֹת, אֲזַי נִתְהַפֵּךְ הַכֹּל לְטוֹבָה, כִּי דַיְקָא עַל־יְדֵי רִבּוּי הָאֲבֵדוֹת גְּדוֹלוֹת שֶׁאִבֵּד, עַל־יְדֵי־זֶה דַּיְקָא לֹא דַי שֶׁמּוֹצְאִין אוֹתָם הָאֲבֵדוֹת, אַף גַּם עַל־יְדֵישׂ ש זֶה מוֹצְאִין עוֹד הַרְבֵּה אֲבֵדוֹת שֶׁנֶּאֶבְדוּ מִימוֹת עוֹלָם; וְהַכֹּל בְּכֹחַ הַצַּדִּיק הַמְחַפֵּשׂ תָּמִיד אַחַר כָּל הָאֲבֵדוֹת, וּמַחֲזִיק לֵב כָּל אֶחָד לְבַל יִתְיָאֲשׁוּ עַצְמָן בְּשׁוּם אֹפֶן מִלְּבַקֵּשׁ וּמִלְּחַפֵּשׂ אַחַר הָאֲבֵדוֹת בִּתְפִלָּה וְתַחֲנוּנִים וְכוּ' (שם הלכה ה, אותיות ג ד).
All errors and falsehoods are drawn from the aspect of Amalek. Who is the essential contamination of the serpent. Who is the aspect of the falsehood and the evil and the impurity and the Satan and the evil inclination. And he is the root of all the errors of the world. And from there was drawn what the teacher of Yoav erred in the mitzva of the obliteration of Amalek. And he read to Yoav "you shall completely blot out the males of Amalek [zachar Amalek]" with a kamatz [reading it as "male" — zakhar — rather than "memory" — zekher]. As per our Sages. And therefore our Sages said: the Name is not complete and so forth — until the memory of Amalek is blotted out. For this is the essential magnification of His Name. Through the nullification of the falsehood and the error — and the revelation of the truth in the world. As explained in the main text.
פְּגַם אֲכִילָה וּפְגַם נִאוּף וּפְגַם אֱמוּנָה תְּלוּיִים זֶה בָּזֶה, וּבִימֵי אֲחַשְׁוֵרוֹשׁ פָּגְמוּ בְּכֻלָּם, כַּמְבֹאָר בִּפְנִים, וְעַל־יְדֵי־זֶה הִתְגַּבֵּר עֲלֵיהֶם קְלִפַּת הָמָן־עֲמָלֵק. גַּם עִקַּר הַכְנָעַת קְלִפַּת עֲמָלֵק הוּא עַל־יְדֵי קְדֻשַּׁת אֶרֶץ־ יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב "בָּאָרֶץ אֲשֶׁר ה' אֱלֹקֶיךָ נֹתֵן לְךָ וְכוּ' תִּמְחֶה אֶת זֵכֶר עֲמָלֵק", כִּי מִשָּׁם מְקַבְּלִין כֹּחַ לְהַכְנִיעַ קְלִפָּתוֹ, וְאָז הָיָה בְּסוֹף גָּלוּת בָּבֶל, שֶׁהָיוּ רְחוֹקִים אָז מִקְּדֻשַּׁת אֶרֶץ־יִשְׂרָאֵל, עַל־כֵּן הִתְגַּבֵּר אָז מְאֹד. וְהַכְנָעָתוֹ הָיָה דַיְקָא עַל־יְדֵי לְקִיחַת אֶסְתֵּר לְבֵית הַמֶּלֶךְ, שֶׁזֶּה בְּחִינַת הַתְּפִלָּה בִּבְחִינַת דִּין שֶׁמִּתְפַּלֵּל הַבַּעַל כֹּחַ הַגָּדוֹל, שֶׁעַל־יְדֵי־זֶה מַכְנִיעִין הַסִּטְרָא־אָחֳרָא מְאֹד עַד שֶׁמֻּכְרַחַת לְהָקִיא וּלְהוֹצִיא כָּל הַקְּדֻשּׁוֹת שֶׁבָּלְעָה, אַף גַּם לְהוֹצִיא עַצְמוּת חִיּוּתָהּ מַמָּשׁ, שֶׁזֶּה בְּחִינַת הַגֵּרִים שֶׁמִּתְגַּיְּרִין עַל־יְדֵי זֶה. וְעַל־כֵּן גַּם אָז נִתְנַשְּׂאוּ הַיְּהוּדִים מְאֹד, וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים, עַד שֶׁעַל־ יְדֵי־זֶה נִתְגַּדֵּל כְּבוֹדוֹ יִתְבָּרַךְ, וְעַל־יְדֵי־זֶה נִמְשֶׁכֶת נְבוּאָה, שֶׁהִיא בְּחִינַת קַבָּלַת הַתּוֹרָה, שֶׁזֶּה בְּחִינַת מַה שֶּׁקִּבְּלוּ אָז הַתּוֹרָה מֵחָדָשׁ, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, עַד שֶׁעַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ הַשִּׁיר שֶׁיִּתְּעַר לֶעָתִיד, שֶׁהוּא שֹׁרֶשׁ כָּל הַשְּׂמָחוֹת, שֶׁזֶּה בְּחִינַת הַשִּׂמְחָה שֶׁל פּוּרִים; וְזוֹכִין שֶׁתִּהְיֶה הָאֲכִילָה בִּבְחִינַת מְזוֹנָא דְנִשְׁמְתָא, שֶׁזֶּה בְּחִינַת מִצְוַת הַסְּעוּדָה שֶׁל פּוּרִים, וּמְזוֹנָא דְנִשְׁמְתָא הוּא בְּחִינַת רֵיחַ - וְעַל־כֵּן נִקְרְאוּ מָרְדְּכַי וְאֶסְתֵּר עַל שֵׁם הָרֵיחַ, כִּי גַם אֶסְתֵּר נִקְרֵאת הֲדַסָּה (הלכות ברכת הריח הלכה ד, אותיות ה ו ז).
The essential war of Amalek is — that through his evil eye he wants to blemish and cause the forgetting of the holy remembrance. Which is to attach thought to the World to Come [alma d'ase]. And therefore we were commanded to remember the deed of Amalek and to blot out his name and memory from the world. And since the essential suckling of the evil eye — which is complete evil — is only through the aspect of the power of the imagination — which is mixed of good and evil. Which is the aspect of the "Tree of Knowledge of Good and Evil [etz haDa'as tov v'ra]." The aspect of Nogah — as is known. Therefore the essential subduing of the evil eye — the shell of Amalek — is through the holy hand [yad dikdusha]. Which is the aspect of joy. Through which one clarifies the imagination and subdues the evil in it — and elevates the good in it to holiness. Through which the evil shells fall automatically — which are complete evil. The aspect of the shell of Amalek. And this is the aspect of "and it was when Moshe raised his hand — Israel prevailed."
עַכְשָׁו, הַהַתְחָלָה שֶׁל הַגְּאֻלָּה וְתִקּוּן כָּל הָעוֹלָמוֹת הוּא מִפּוּרִים, שֶׁהוּא מְחִיַּת עֲמָלֵק, שֶׁזֶּה עִקַּר הַגְּאֻלָּה שֶׁל מָשִׁיחַ, כִּי מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר וְכוּ' עַד דּוֹרוֹ שֶׁל מָשִׁיחַ, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל. כִּי הַשֵּׁם יִתְבָּרַךְ מַקְדִּים רְפוּאָה לְמַכָּה, וְרָאָה שֶׁבַּגָּלוּת הָאַחֲרוֹן הַמַּר הַזֶּה, שֶׁהוּא גָלוּת אֱדוֹם שֶׁהוּא עֲמָלֵק, לֹא יִהְיֶה לָנוּ קִיּוּם חַס וְשָׁלוֹם אִם לֹא שֶׁיַּמְשִׁיךְ עָלֵינוּ הֶאָרָה נִפְלָאָה וַעֲצוּמָה מִקֵּץ הָאַחֲרוֹן, שֶׁהוּא גְאֻלָּה אַחֲרוֹנָה שֶׁל מָשִׁיחַ, עַל־כֵּן בְּנִפְלְאוֹתָיו הַגְּדוֹלִים הִקְדִּים רְפוּאָה לְמַכָּה, וְעָשָׂה עִמָּנוּ נִפְלָאוֹת גְּדוֹלוֹת וְנוֹרָאוֹת בִּימֵי מָרְדְּכַי וְאֶסְתֵּר, עַד שֶׁעַל־יְדֵי תֹּקֶף הַנֵּס הִמְשִׁיכוּ הֶאָרָה נִפְלָאָה מֵהַגְּאֻלָּה הָאַחֲרוֹנָה, שֶׁאָז יִהְיֶה גְּמַר מְחִיַּת עֲמָלֵק; וְזֶה בְּחִינַת גֹּדֶל הֶאָרָה הַנִּפְלָאָה הַמְּאִירָה בְּפוּרִים, שֶׁעַל־יְדֵי־ זֶה יֵשׁ לָנוּ כֹּחַ עַכְשָׁו לְהִתְקַיֵּם בַּגָּלוּת הַמַּר הַזֶּה אֲשֶׁר יָרַדְנוּ פְּלָאִים, וְעַל־כֵּן עַכְשָׁו כָּל הַהַתְחָלוֹת מִפּוּרִים, וַאֲפִלּוּ מִצְוַת פֶּסַח, לִהְיוֹת נִזְהָרִין מֵחָמֵץ בְּפֶסַח, אֵין אָנוּ יְכוֹלִין לְקַיֵּם בִּשְׁלֵמוּת כִּי אִם עַל־יְדֵי קְדֻשַּׁת פּוּרִים, כַּמְבֹאָר בְּמָקוֹם אַחֵר. וְהַתְחָלַת פּוּרִים מַתְחִיל מֵעִנְיַן פָּרָשַׁת שְׁקָלִים, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל: רָשָׁע, כְּבָר קָדְמוּ שִׁקְלֵיהֶם לִשְׁקָלֶיךָ! כִּי עִקַּר קְלִפַּת הָמָן־עֲמָלֵק הוּא בְּחִינַת זֻהֲמַת הַנָּחָשׁ, בְּחִינַת בִּלְבּוּל הַמְדַמֶּה, שֶׁעַל־יְדֵי־זֶה נִפְגְּמָה הָאֱמוּנָה. וְעַל־כֵּן הָיָה כּוֹפֵר גָּדוֹל וְעָשָׂה עַצְמוֹ עֲבוֹדָה זָרָה. וְעַל־כֵּן הִפִּיל פּוּר הוּא הַגּוֹרָל, כִּי גוֹרָל הוּא בְּחִינַת בֵּרוּר הַמְדַמֶּה. וְעַל־כֵּן חֲלֻקַּת אֶרֶץ־יִשְׂרָאֵל, שֶׁהוּא בְּחִינַת בֵּרוּר הַמְדַמֶּה, הָיָה עַל־יְדֵי הַגּוֹרָל; וְכֵן עִקַּר כַּפָּרַת יוֹם־ כִּפּוּר עַל־יְדֵי הַגּוֹרָל דִּקְדֻשָּׁה, כְּמוֹ שֶׁכָּתוּב "וְנָתַן עַל שְׁנֵי הַשְּׂעִירִם גֹּרָלוֹת". וְהָמָן רָצָה לִפְגֹּם בַּגּוֹרָל דִּקְדֻשָּׁה עַל־יְדֵי גּוֹרָל דְּסִטְרָא־ אָחֳרָא, חַס וְשָׁלוֹם, שֶׁהוּא בְּחִינַת בִּלְבּוּל הַמְדַמֶּה, וְעַל־כֵּן עַל־יְדֵי שִׁקְלֵי יִשְׂרָאֵל, שֶׁנִּתְּנוּ בִּשְׁבִיל מִסְפַּר וּמִנְיַן בְּנֵי־יִשְׂרָאֵל, שֶׁכָּל זֶה הוּא בְּחִינַת בֵּרוּר הַמְדַמֶּה (עַיֵּן 'קוֹמַת אָדָם וְאֵבָרָיו', אוֹת ה), עַל־יְדֵי־זֶה הָיָה הַכְנָעָתוֹ. וְעַל־כֵּן נִתְלָה בְּיוֹם רִאשׁוֹן לָעֹמֶר, כִּי מִצְוַת הָעֹמֶר הוּא גַם־כֵּן בִּשְׁבִיל בֵּרוּר הַמְדַמֶּה. נִמְצָא כִּי הַהַתְחָלָה שֶׁל פּוּרִים הוּא מִשְּׁקָלִים, וְהַהַתְחָלָה שֶׁל פֶּסַח הוּא מִפּוּרִים, כִּי קְדֻשַּׁת פּוּרִים הוּא הֲכָנָה לְפֶסַח, וְעַל־כֵּן מַתְחִילִין לִדְרשׁ הִלְכוֹת פֶּסַח מִיּוֹם הַפּוּרִים בְּעַצְמוֹ, וְכָל עִקַּר הַתַּכְלִית שֶׁל פֶּסַח וִיצִיאַת מִצְרַיִם, הַכֹּל בִּשְׁבִיל קַבָּלַת הַתּוֹרָה בְּשָׁבוּעוֹת, שֶׁעַל־יְדֵי־זֶה נִתְבָּרֵר הַמְדַמֶּה וְזוֹכִין לֶאֱמוּנָה שְׁלֵמָה, שֶׁזֶּה עִקַּר הַכֹּל; וְעַל־כֵּן גַּם כְּשֶׁמַּגִּיעִין לְשָׁבוּעוֹת קוֹרִין תְּחִלָּה פָּרָשַׁת בְּמִדְבַּר, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל: מְנוּ וְעִצְרוּ, כִּי מִנְיַן וּמִסְפַּר בְּנֵי־יִשְׂרָאֵל הוּא בִּשְׁבִיל בְּחִינַת בֵּרוּר הַמְדַמֶּה (עַיֵּן קוֹמַת אָדָם, אוֹת הַנַּ"ל). נִמְצָא שֶׁנָּעוּץ סוֹפוֹ בִּתְחִלָּתוֹ וּתְחִלָּתוֹ בְּסוֹפוֹ וְהַכֹּל אֶחָד, כַּנַּ"ל (שם אות כה כו כז).
Haman-Amalek wanted to overcome Israel through the aspect of beneath time [tachas hazman]. Where is the essential hold of the side of death [sitra d'mosa]. And therefore he wanted to destroy and kill and eliminate — G-d forbid. And therefore he cast the lot from day to day and from month to month and so forth. For he attributed everything to time. Therefore he calculated in his evil wisdom the day and the time when he could overcome them. And the lot fell for him on Adar — and he rejoiced. For Adar is the end of the year. Where is the essential hold of time — called the end of days [acharit hayamim] — as explained in the main text. For the more the time distances itself from its beginning — the error of the length of time intensifies more greatly. And therefore he calculated to overcome then against Israel — G-d forbid — who do not wish to follow the vanities of time. The aspect of "and their laws are different from all peoples." And in truth Israel were then in very immense danger. For certainly according to the obligation of the constellation order [ma'arechet hamazalos] — the aspect beneath time — he had the power — G-d forbid — to overcome them. In particular because the month of Adar is the month in which Moshe died. Who was in the aspect of above time. And he gave us the entire Torah — whose essential purpose is to connect and be included in the aspect of above time — which is the aspect of the World to Come. The aspect of "today to do them and tomorrow to receive their reward." And therefore he departed in the month of Adar specifically. In order to elevate time — the aspect of the end of the year — the end of days. And to include it in the aspect of above time. And Haman erred and thought that since Moshe had then died — therefore there is no one who can any longer include time in the aspect of above time. And therefore he thought he would then overcome Israel — through the intensification of time. But Hashem had compassion on Israel even then. And illuminated upon them a wondrous illumination from the aspect of above time — through Mordechai. Who is from the aspect of the years of ancient times [shanim kadmoniyos] — as explained in the main text. Which are the aspect of above time. And through this the lot was reversed upon his head. For he and his seed were cut off. For they are beneath time. But Israel then ascended to wondrous greatness. For they merited that a wondrous illumination from the aspect of Mordechai — which is the aspect of above time — shine upon them for the generations of the world — each and every year. And this is the aspect of "to fulfill these days of Purim in their times [bizmaneihem]." And our Sages expounded: many times [zmanim tuva]. For this is the aspect of Purim — to connect all the times to their root — to the aspect of above time. And therefore the miracle was through the sleeplessness [nidud sheina]. Which is the aspect of the nullification of time. And this is the aspect of what Esther was taken to the palace of Achashveirosh. For the essential hold of time is from the feminine side [sitra d'nukva]. But Esther merited to nullify herself so greatly toward the aspect of above time — until Achashveirosh did not touch her at all — as per our Sages. Therefore she truly merited to elevate all the holy sparks from the aspect of beneath time and to return them to Mordechai. To elevate everything to the aspect of above time. Through which the entire miracle was. And this is the aspect of the converts who converted then — see the main text.
עַל־יְדֵי הַשִּׁכְרוּת שֶׁל פּוּרִים עַד דְּלָא יָדַע, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, עַל־יְדֵי־זֶה מַמְתִּיקִין בִּלְבּוּל הַמְדַמֶּה בְּשָׁרְשׁוֹ, וּמְתַקְּנִין וּמְבַטְּלִין פְּגַם עֵץ הַדַּעַת טוֹב וָרָע, שֶׁרָצָה לַחְקֹר שֹׁרֶשׁ כֹּחַ הַבְּחִירָה, שֹׁרֶשׁ הַטּוֹב וְהָרַע מֵהֵיכָן נִמְשָׁכִין, שֶׁזֶּהוּ עִקַּר פְּגַם בִּלְבּוּל הַמְדַמֶּה. וְעַכְשָׁו עַל־יְדֵי הַשִּׁכְרוּת שֶׁל פּוּרִים עַד דְּלָא יָדַע דַּיְקָא בֵּין אָרוּר הָמָן וְכוּ', עַל־יְדֵי־זֶה מַמְתִּיקִין וּמְתַקְּנִין זֶה הַפְּגָם, כִּי נִמְתָּק זֶה הַמְדַמֶּה בְּשָׁרְשׁוֹ בְּפוּרִים, מֵחֲמַת שֶׁאָז הוּא עִקַּר הַכְנָעַת הָמָן־עֲמָלֵק, שֶׁהוּא זֻהֲמַת הַנָּחָשׁ, בִּלְבּוּל הַמְדַמֶּה, וְאֵין שְׁלִיטָה אָז לְהַסִּטְרָא־אָחֳרָא, זֻהֲמַת הַנָּחָשׁ, לְהֵאָחֵז בְּהַשִּׁכְרוּת, שֶׁהוּא בִּלְבּוּל הַמְדַמֶּה, לְהַמְשִׁיךְ כְּפִירוֹת וֶאֱמוּנוֹת כָּזְבִּיּוֹת עַל־יְדֵי זֶה, חַס וְשָׁלוֹם, רַק אַדְּרַבָּא זוֹכִין אָז לְהַמְשִׁיךְ אֱמוּנָה שְׁלֵמָה עַל־יְדֵי הַמְדַמֶּה, שֶׁזֶּהוּ עִקַּר תֹּקֶף הַנֵּס שֶׁל פּוּרִים (שם אות ל).
Haman-Amalek — they are the essential contamination of the serpent. From which come all the filthy garments [begadim tzoa'im]. From which come all the obstacles [meni'os]. And the essential are the obstacles of the brain. For through the sins — through this the letters of the Torah combine for them in other combinations — opposite to the truth. The aspect of "one who has not merited — it becomes for them a deadly poison [lo zach'ah na'aseh lo sam hamaves]." And this is the aspect of "where is Haman in the Torah [Haman min haTorah minayin]?" "In the Torah" specifically. Namely through the fact that the letters of the Torah were mixed and confused into other combinations. And from there come all the obstacles and the distancing of the souls of Israel from Hashem and the holy Torah. Even though the letters of the Torah are the roots of the souls of Israel. And then the souls are called by the name "half [palga]." For they do not yet have completeness — until they break all the obstacles and the filthy garments drawn from the contamination of the serpent — the shell of Amalek. And therefore our Sages said: the Holy One blessed be He swore that His Name is not complete and so forth — until the memory of Amalek is blotted out. For all the souls of Israel are included in His blessed Name. And as long as there is the contamination of Amalek in the world — from which come all the obstacles — through which the souls are still in the aspect of "half." Then also His blessed Name is divided in the aspect of "half." For "I am with them in trouble [imo anochi b'tzarah]" is written. For His Name is combined with our name. And therefore the essential repair was through Mordechai. Who tore his garments and wore sackcloth and ashes and cried a great and bitter cry. For there is no solution against the multitude of obstacles that come from the filthy garments — except to humble oneself to the dust. And to remove the garments of pride. And to cry very greatly to Hashem — a great and bitter cry. Until Hashem looks down and sees from heaven — that everything be transformed for good. Just as Mordechai then merited. Who afterward went out in precious garments — in royal raiment of blue and white and so forth.
בְּכָל רֹאשׁ־חֹדֶשׁ מַמְשִׁיכִין תִּקּוּן לִפְגִימַת הַלְּבָנָה, שֶׁהוּא בְּחִינַת שָׁלוֹם. וְעִקַּר תִּקּוּן לִפְגִימַת הַלְּבָנָה הוּא עַל־יְדֵי חֹדֶשׁ הָעִבּוּר, שֶׁעַל־יְדֵי־זֶה מַשְׁוִין שְׁנוֹת הַחַמָּה עִם שְׁנוֹת הַלְּבָנָה. וְעַל־כֵּן אֵין מְעַבְּרִין אֶלָּא אֲדָר, כִּי אָז נִמְשָׁךְ בְּחִינַת מְחִיַּת הָמָן־עֲמָלֵק, שֶׁהוּא הַשּׂוֹנֵא הַגָּדוֹל, וּמִמֶּנּוּ נִמְשָׁכִין כָּל הַמַּחֲלוֹקוֹת וְהַחֻרְבָּנוֹת, שֶׁאֲחִיזָתָם מִבְּחִינַת פְּגִימַת הַלְּבָנָה. וְעַל־כֵּן בְּפוּרִים, שֶׁאָז מַכְנִיעִין אוֹתוֹ וְזוֹכִין לְשָׁלוֹם, שֶׁזֶּה בְּחִינַת מִצְוַת מִשְׁלוֹחַ מָנוֹת וְכוּ' וּמַתָּנוֹת לָאֶבְיוֹנִים, הַכֹּל כְּדֵי לְהַרְבּוֹת שָׁלוֹם, וְעַל־כֵּן נִקְרֵאת הַמְּגִלָּה "דִּבְרֵי שָׁלוֹם וֶאֱמֶת". וְעַל־כֵּן עִקַּר הַנֵּס שֶׁל פּוּרִים הָיָה עַל־יְדֵי תַּעֲנִית, כְּמוֹ שֶׁכָּתוּב "דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם", כִּי עַל־יְדֵי תַּעֲנִית מְבַטְּלִין כָּל מִינֵי מַחֲלוֹקוֹת וְזוֹכִין לְשָׁלוֹם, שֶׁזֶּה בְּחִינַת תִּקּוּן פְּגִימַת הַלְּבָנָה, שֶׁמַּמְשִׁיכִין עַל־יְדֵי בְּחִינַת עִבּוּר הַשָּׁנָה כַּנַּ"ל, וְעַל־כֵּן אֵין מְעַבְּרִין אֶלָּא אֲדָר (ברכת הראיה הלכה ד, אות יב).
The totality of all the letters of the Torah — which are the totality of the roots of the souls of Israel — are all included in the fifty gates of Binah. And the essential is the fiftieth gate — which is the totality of all. Which is the aspect of what the Torah was given at Shavuos — on the fiftieth day. And the essential repair of all who blemish through their sins the letters of the Torah — which are the root of their soul — and distance themselves from them. The essential of their repair and teshuva is through the fiftieth gate. Which is the root of teshuva. Which is the aspect of Yom Kippur — the aspect of the Jubilee year of fifty. And therefore the essential repair of all who need repair is through the truly true tzaddikim. Who through their service merit to ascend there and to draw from there Torah novella [chiddushei Torah]. Which is the aspect of what our Sages said about Mordechai — that he was called Pesachya [Pesachyah] — for he would open with words and expound them. Namely — that they can ascend to the fiftieth gate — which is the root of the Torah. The aspect of the opening and beginning of the Torah. And from there they return and draw the illumination of the letters of the Torah. Until thoughts of teshuva reach all the sinners and those distant from the Torah. And only such tzaddikim can subdue the shell of Haman-Amalek — who is comprised of all the fifty gates of impurity. Which is the aspect of what Haman made a tree fifty cubits high. But Mordechai's level was very great — as is known in the writings. For Mordechai would open with words and expound them. For each time he opens with the words of the letters of the Torah and expounds them. And combines them with wondrous Torah novella — according to the generation and the person and the place and the time. In a manner that the illumination from the root of their soul in the letters of the Torah reaches each and every person. In a manner that they all return to Hashem in truth. Until through this he merits to reverse the matter upon the head of Haman-Amalek. And they hung him and his sons on the tall tree of fifty. And this is the essential immensity of the Purim miracle — made every year. To subdue the contamination of Amalek through these great high tzaddikim — who merit to ascend to the aspect of the fiftieth gate and to draw from there illumination and repair for the souls of Israel. Until through this penitents and converts are made. The aspect of "and many from the nations of the land converted." And through this His blessed glory is magnified. And then the joy grows greatly — the aspect of the joy of Purim. As it is written: "may the glory of Hashem be forever — Hashem shall rejoice in His works." And this is the aspect of "and the humble shall add joy in Hashem." For the essential to merit to all of this is through humility and lowliness — as explained in the main text.
הָמָן הוּא בְּחִינַת זֻהֲמַת הַנָּחָשׁ, שֶׁמִּמֶּנּוּ נִמְשָׁכִין פְּגַם הַל"ט מְלָאכוֹת דְּסִטְרָא־ אָחֳרָא. וְעַל־כֵּן הִתְגָּרָה מְאֹד בְּיִשְׂרָאֵל עַל שֶׁהֵם מְשַׁמְּרִים אֶת הַשַּׁבָּת וּמְבַטְּלִין אָז כָּל הַמְּלָאכוֹת, שֶׁעַל־יְדֵי־זֶה מַכְנִיעִין וּמְבַטְּלִין אוֹתוֹ. וְעַל־כֵּן זֶה הָיָה עִקַּר מְסִירָתוֹ "וְאֶת דָּתֵי הַמֶּלֶךְ אֵינָם עֹשִׂים", וְאָמְרוּ רַבּוֹתֵינוּ זַ"ל: דְּדָחֵי לָהּ לְכֹלָּא שַׁתָּא בְּשַׁבָּת הַיּוֹם פֶּסַח הַיּוֹם וְכוּ'. וּבֶאֱמֶת עַל־יְדֵי שֶׁיִּשְׂרָאֵל מְשַׁמְּרִים אֶת הַשַּׁבָּת, עַל־יְדֵי־זֶה זוֹכִין לְהַמְשִׁיךְ קְדֻשַּׁת שַׁבָּת לְתוֹךְ שֵׁשֶׁת יְמֵי הַחֹל, לְקַדֵּשׁ גַּם הַל"ט מְלָאכוֹת וְעוֹבָדִין דְּחֹל שֶׁיִּהְיוּ בִּבְחִינַת מְלֶאכֶת הַמִּשְׁכָּן, שֶׁהוּא בִּבְחִינַת הַמְּלָאכָה נַעֲשֵׂית מֵאֵלֶיהָ וְאֵין לְזֻהֲמַת הַנָּחָשׁ שׁוּם אֲחִיזָה בָּהֶם; וְהָמָן רָצָה לְהִתְגַּבֵּר עַל זֶה, עַל־כֵּן אָמַר: "וַעֲשֶׂרֶת אֲלָפִים כִּכַּר כֶּסֶף אֶשְׁקוֹל" וְכוּ', כִּי רָצָה לְבַטֵּל כֹּחַ הַשְּׁקָלִים שֶׁל יִשְׂרָאֵל שֶׁמֵּהֶם נַעֲשָׂה הַמִּשְׁכָּן, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל: רָשָׁע, כְּבָר קָדְמוּ שִׁקְלֵיהֶם וְכוּ'. וְזֶה שֶׁסִּיֵּם: "עַל יְדֵי עֹשֵׂי הַמְּלָאכָה" דַּיְקָא, כִּי רָצָה לְהַמְשִׁיךְ דַּיְקָא בְּחִינַת עֲשִׂיַּת מְלָאכָה בְּגַשְׁמִיּוּת, שֶׁהוּא מִבְּחִינַת זֻהֲמַת הַנָּחָשׁ. וְעַל־כֵּן כְּשֶׁנִּכְנַע הָמָן, אָז נִתְגַּלָּה קְדֻשַּׁת פּוּרִים, שֶׁמֵּאִיר בּוֹ הֶאָרָה גְדוֹלָה מְאֹד, בִּבְחִינַת הֶאָרַת שַׁבָּת וְיוֹתֵר, כַּמּוּבָא בַּכַּוָּנוֹת - וְאַף־ עַל־פִּי־כֵן מֻתָּר בִּמְלָאכָה דַּיְקָא, וּבָזֶה מְגַלִּין שֶׁיֵּשׁ לָנוּ כֹּחַ אֲפִלּוּ בִּימֵי הַחֹל לִדְחוֹת וּלְבַטֵּל זֻהֲמַת הַנָּחָשׁ, שֶׁלֹּא יִהְיֶה לָהֶם אֲחִיזָה בְּהַל"ט מְלָאכוֹת, עַל־יְדֵי שֶׁמַּמְשִׁיכִין עֲלֵיהֶם קְדֻשַּׁת שַׁבָּת, כְּמוֹ שֶׁרוֹאִין זֹאת בְּחוּשׁ בְּפוּרִים שֶׁמֻּתָּרִין בּוֹ כָּל הַמְּלָאכוֹת, וְאַף־עַל־פִּי־כֵן מֵאִיר בּוֹ הֶאָרָה גְדוֹלָה וַעֲצוּמָה, בְּחִינַת קְדֻשַּׁת שַׁבָּת וְיוֹתֵר (הלכות שבת הלכה ג, אות י).
All the dispute of Korach — who disputed Moshe — was through pride and haughtiness of spirit. And therefore on Purim — when one subdues the shell of Amalek — which is the pride. Through which the dispute is nullified and peace is drawn. The aspect of "and speaking peace to all his seed." With which the Megilla concludes. Therefore then is the time of the repair of the sin of Korach.
מָרְדְּכַי וְאֶסְתֵּר הֵם בְּחִינַת הֶאָרַת בֵּן לְתַלְמִיד, בְּחִינַת דָּרֵי מַעְלָה וְדָרֵי מַטָּה, שֶׁמִּשָּׁם נִמְשָׁךְ בְּחִינַת הֶאָרַת הָרָצוֹן בִּשְׁעַת הָאֲכִילָה - וְזֶה בְּחִינַת קְדֻשַּׁת הַסְּעוּדָה בְּפוּרִים. וְעַל־כֵּן נוֹתְנִין בּוֹ צְדָקָה לָעֲנִיִּים, כִּי עַל־יְדֵי צְדָקָה מַמְשִׁיכִין גַּם־כֵּן תִּקּוּנִים אֵלּוּ (שם. עיין צדקה, אות טז).
Amalek has always been a strap of chastisement for Israel. And wants to deny — G-d forbid — the holy fear of Hashem alone. And wants to frighten Israel and cast fallen fears [yiros hanepulos] upon them — G-d forbid. And likewise Haman also wanted to greatly intensify the aspect of the fallen fears. And commanded that all bow and prostrate before him. As if there is no supernal fear — G-d forbid. Rather he wanted them to fear one who has greatness and elevation in this world. And the essential of his power was through the fact that they bowed to the idol and benefited from the feast of that wicked one. Through all of this they blemished the holy fear and drew upon themselves the fallen fears. And the fallen fears intensified so greatly — for they are the aspect of the immensity of the judgments — until he wanted to destroy and kill and eliminate — and so forth. And he thought there is no one who can elevate such fallen fears and sweeten such immense judgments. But Hashem had compassion on His people. And sent before them Mordechai and Esther. Who merited to a very very supernal fear. Until they had the power — through their cry and fast — to draw the supernal fear of supernal fears [yira ila'ah d'ila'ah] that Mashiach will draw in the world. Which is the aspect of fragrance [rei'ach]. The aspect of "and he shall breathe with the fear of Hashem [v'hareicho b'yiras Hashem]." Which is the aspect of Mordechai and Esther — who is called Hadassah [myrtle]. And likewise Mordechai is "pure myrrh [mar deror]." Which is all on account of the fragrance and the wondrous and very very great fear. The aspect of "the chief of the spices — pure myrrh [besamim rosh mar deror]." Which is the head of all the fragrances and the fears. And from the immensity of the wondrous and supernal fear that Mordechai merited — he had the power to nullify and break and uproot the shell of Haman-Amalek in every generation. Namely — to nullify in every generation for every person at every time — the immensity of the fallen fears. And to draw upon every person of Israel a wondrous illumination from the supernal fear of supernal fears. Through which fear — Mashiach will come. And all will return to Hashem from every place they are. For this fear is drawn through such a supernal intellect — from such a holy and supernal and awesome and elevated place — that it is impossible for it to be ruined — G-d forbid — in any manner in the world. And this is the wonder of the immense mighty illumination that shines on Purim. Which does not shine at any other time. As is explained in the Kavanos. Namely — that then the illumination of wisdom and such a supernal intellect is drawn. Until the fear is in such a supernal and wondrous completeness — that it illuminates for every person in the world at every level. For fear depends on knowledge [da'as]. And therefore "they newly accepted it in the days of Achashveirosh [hadar kible'luh bimei Achashveirosh]." And all of this through the immensity of the very supernal fear drawn on Purim. Through which they accept upon themselves anew the essential fulfillment of the Torah. That they will never again break the Torah — as it will be in the days of Mashiach. Which is the aspect of "and so that His fear will be upon your face that you not sin." Said at the giving of the Torah — which was with the great revelation of fear. And this is the aspect of the immensity of the joy of Purim. The aspect of "and rejoice with trembling [v'gilu bir'adah]." For the greater the fear — and the more it is drawn from a supernal knowledge — the greater the joy. And this is the aspect of the reading of the Megilla — which is the proclamation of the miracle [pirsumei nisa]. For one proclaims that there is nothing to fear from any person or any thing in the world — except from Hashem alone. As we saw literally — through the immensity of this awesome miracle — through the downfall of Haman and the greatness of Mordechai. And this is the aspect of "for the fear of Mordechai fell upon them." "The fear of Mordechai" specifically — the aspect of the above-mentioned supernal fear. And this is the aspect of what the Megilla recounts greatly of the immensity of the greatness of Achashveirosh. For they wanted to intensify the fallen fears — to fear the immensity of the greatness and success of the wicked kingdom — and through this to forget the fear of Hashem — G-d forbid. But Israel — the holy nation — not only do they not fall through this from the fear of Hashem. On the contrary — through this they strengthen themselves more and more in the fear of Hashem greatly. For through the power of the great tzaddikim — Israel has the power to elevate all the fallen fears. Even if the fears fell and descended and clothed themselves in the place where they did. Such as now — in the full strength of this exile. When all the dominion and greatness belongs to the nations and the wicked. And everyone fears them. And Israel are despised and lowly and given to trampling. Even so — we do not fall in our mind at all from this. On the contrary — we strengthen ourselves through this in the supernal fear — to fear Hashem. For the awesome majesty of His glory. For we know that all their greatness and honor and fear and awe — all is derived from Him. And we must fear and be in awe only of the One Who gave them all this greatness and fear and awe. And we elevate everything to Hashem. And this is the essential miracle of Purim — which is greater than all the miracles — even those of the Exodus from Egypt — as is brought. For then at the Exodus from Egypt — Pharaoh — the wicked kingdom — was subdued. And the aspect of the fallen fear from which Pharaoh suckled was then entirely nullified. But in the days of Achashveirosh — when the wicked kingdom continued. For "we are still servants of Achashveirosh [akati avdei Achashveirosh anan]." And even so they merited to such a wondrous fear and such a wondrous miracle. That they saw with their very eyes that there is nothing to fear from any fear in the world — except from Him alone. Until through this we come to great and mighty joy — the aspect of the joy of Purim. And through the immensity of this miracle we are now sustained in this bitter exile — of the immensity of their dominion and their fear — in the spiritual and the physical. Even so — through the power of the truly true tzaddikim — who are the aspect of Mordechai and Esther — the aspect of the hisnoatzitzus [scintillation] of Mashiach. They draw upon us even now such a wondrous fear. That each person — in whatever place they are — can remember Hashem and fear before Him alone. Until all the fallen fears are nullified from them. And they come to great joy through this. The aspect of "even though I walk in the valley of the shadow of death — I fear no evil for You are with me — Your staff and Your support — they comfort me." For since I know that even the fallen fears — all of it only from Him. This is my consolation and my joy. For I am certain that Hashem will certainly have compassion on me. And everything will be transformed for good.
עִקַּר תֹּקֶף מִלְחֶמֶת עֲמָלֵק שֶׁבְּכָל דּוֹר הוּא, כִּי בְּכָל דּוֹר מוּכֶנֶת הַגְּאֻלָּה לָבוֹא עַל־יְדֵי הַצַּדִּיק הָאֱמֶת הַגָּדוֹל בְּמַעֲלָה שֶׁבְּכָל דּוֹר, שֶׁהוּא בְּחִינַת משֶׁהשׂ מָשִׁיחַ, וְהוּא בְּחִינַת הָרֹאשׁ־בַּיִת שֶׁל כָּל הָעוֹלָם, וְשֵׁם הַשֵּׁם מְשֻׁתָּף בִּשְׁמוֹ, וְהוּא הַיְסוֹד הַפָּשׁוּט אֲשֶׁר מִמֶּנּוּ נִמְשָׁכִין כָּל הָאַרְבָּעָה יְסוֹדוֹת בְּשָׁרְשָׁן, וְכָל הָעוֹלָמוֹת כֻּלָּן וְכָל חִיּוּתָם הַכֹּל נִמְשָׁךְ עַל־יָדוֹ. וְאִם זֶה הַצַּדִּיק הָיָה נִתְגַּלֶּה בָּעוֹלָם וְכָל הָעוֹלָם הָיוּ מְקֹרָבִין אֵלָיו בֶּאֱמֶת, בְּוַדַּאי הָיָה הָעוֹלָם כְּבָר מְתֻקָּן בִּשְׁלֵמוּת; אַךְ עִקַּר הָעִכּוּב עַל־יְדֵי הַמַּחֲלֹקֶת הֶעָצוּם שֶׁמַּכְנִיס הַבַּעַל־דָּבָר בָּעוֹלָם וּמְסִיתָן לַחֲלֹק דַּיְקָא עַל הַצַּדִּיק הַזֶּה בְּיוֹתֵר, שֶׁזֶּה עִקַּר מִלְחֶמֶת עֲמָלֵק, שֶׁכָּל מִלְחַמְתּוֹ לְהַסְתִּיר וּלְהַעְלִים שֵׁם הַצַּדִּיק הַזֶּה שֶׁהוּא הָרֹאשׁ־ בַּיִת הָאֲמִתִּי, וּלְהַעֲמִיד רָאשִׁים דְּסִטְרָא־ אָחֳרָא, חַס וְשָׁלוֹם, כְּמוֹ רָאשֵׁי הַפִילוֹסוֹפִים וְהָאֶפִּיקוֹרְסִים, אֲשֶׁר פִּרְסוּם שְׁמָם נִמְשָׁךְ מִשֵּׁם הַטֻּמְאָה, מִשְּׁמוֹת הַחִיצוֹנִים. וְלִפְעָמִים כְּשֶׁרוֹאֶה שֶׁאִי אֶפְשָׁר לוֹ לַהֲפֹךְ הָאֱמֶת לְגַמְרֵי, לַעֲשׂוֹת רָשָׁע גָּמוּר לְרֹאשׁ וּמְפֻרְסָם, כִּי בְּוַדַּאי לֹא יִטְעוּ בוֹ בְּנֵי־יִשְׂרָאֵל הַכְּשֵׁרִים, עַל־כֵּן הוּא מִשְׁתַּדֵּל בְּתַחְבּוּלוֹתָיו לְהִתְלַבֵּשׁ בְּאֵיזֶה אִישׁ כָּשֵׁר, אוֹ אֲפִלּוּ בְּצַדִּיק שֶׁאֵינוֹ גָמוּר, שֶׁיֵּשׁ בּוֹ אֲחִיזַת הָרַע וְאֵין לוֹ כֹּחַ לְהוֹצִיא אֶת יִשְׂרָאֵל בִּשְׁלֵמוּת מֵרַע לְטוֹב, וְהַבַּעַל־דָּבָר מַכְנִיס בְּלִבּוֹ שֶׁיַּחֲלֹק עַל זֶה הַצַּדִּיק הַגָּמוּר שֶׁזָּכָה לְבַטֵּל הָרַע בְּתַכְלִית וְהוּא הָרֹאשׁ־בַּיִת הָאֲמִתִּי, וְהַבַּעַל־דָּבָר מַגְדִּיל שְׁמוֹ וּפִרְסוּמוֹ שֶׁל זֶה הַחוֹלֵק עַל הַצַּדִּיק הָאֲמִתִּי, כִּי הוּא מְרֻצֶּה שֶׁכָּל הָעוֹלָם יִתְקָרְבוּ לְרָאשִׁים כָּאֵלּוּ אַף־ עַל־פִּי שֵׁהֵם צַדִּיקִים קְצָת, כְּדֵי לְהַרְחִיקָם מֵהַצַּדִּיק הַגָּדוֹל, רֹאשׁ־בַּיִת הָאֲמִתִּי, שֶׁכָּל תִּקּוּן נַפְשׁוֹת יִשְׂרָאֵל וְתִקּוּן הָעוֹלָמוֹת עַל־ יָדוֹ. וּמִזֶּה נִמְשַׁךְ גַּם בְּחִינַת מַחֲלֹקֶת קֹרַח וַעֲדָתוֹ, שֶׁהִתְלַבֵּשׁ עַצְמוֹ הַבַּעַל־דָּבָר בָּהֶם וְרָצָה לְהַגְדִּיל שְׁמָם, כִּי הֵם הָיוּ קְרִיאֵי מוֹעֵד אַנְשֵׁי שֵׁם, וְנָתַן בְּלִבָּם שֶׁיַּחְלְקוּ עַל משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, שֶׁהוּא כְּלַל וְשֹׁרֶשׁ וִיסוֹד שֶׁל כָּל הַתּוֹרָה הַקְּדוֹשָׁה, וְכָל זֶה נִמְשַׁךְ מִבְּחִינַת קְלִפַּת עֲמָלֵק הַנַּ"ל. וּמֵחֲמַת שֶׁכָּל מִלְחַמְתּוֹ שֶׁל עֲמָלֵק הוּא כְּנֶגֶד בְּחִינַת משֶׁה רַבֵּנוּ עַצְמוֹ, לְהַסְתִּיר וּלְהַעְלִים שְׁמוֹ, חַס וְשָׁלוֹם, עַל־כֵּן לֹא יָכֹל משֶׁה בְּעַצְמוֹ לְהִלָּחֵם עִמּוֹ בְּפֹעַל מַמָּשׁ, כִּי אֵין חָבוּשׁ מַתִּיר אֶת עַצְמוֹ מִבֵּית הָאֲסוּרִים, כִּי אֵיךְ אֶפְשָׁר לְהַצַּדִּיק לְהַגְדִּיל וּלְפַרְסֵם שֵׁם עַצְמוֹ, עַל־כֵּן צִוָּה לְתַלְמִידוֹ יְהוֹשֻׁעַ: "צֵא הִלָּחֵם בַּעֲמָלֵק", כִּי הַתַּלְמִידִים שֶׁל הַצַּדִּיק, שֶׁהֵם בְּחִינַת יְהוֹשֻׁעַ, הֵם צְרִיכִים לְהִשְׁתַּדֵּל בְּכָל הַתַּחְבּוּלוֹת לְפַרְסֵם וּלְהַגְדִּיל שֵׁם הַקָּדוֹשׁ וְהַנּוֹרָא שֶׁל הַצַּדִּיק הָאֱמֶת בָּעוֹלָם, כִּי דַיְקָא עַל־יְדֵי הַתַּלְמִידִים יְכוֹלִין לֵידַע גְּדֻלַּת הַצַּדִּיק, וְהַכֹּל בְּכֹחַ הַצַּדִּיק בְּעַצְמוֹ שֶׁהוּא בְּחִינַת משֶׁה, שֶׁזֶּה בְּחִינַת "וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ" וְכוּ'; רַק אַף־עַל־פִּי־כֵן הַמִּלְחָמָה בְּעַצְמָהּ לְפַרְסֵם וּלְהַגְדִּיל שֵׁם הַצַּדִּיק בְּפֹעַל הוּא צָרִיךְ שֶׁיִּהְיֶה נַעֲשֶׂה עַל־יְדֵי הַתַּלְמִידִים בְּחִינַת יְהוֹשֻׁעַ. וּמֵחֲמַת שֶׁכָּל מִלְחֶמֶת עֲמָלֵק שֶׁבְּכָל דּוֹר הוּא לְהַעְלִים שֵׁם הַשֵּׁם, שֶׁהוּא בְּחִינַת שֵׁם הַצַּדִּיק הָאֲמִתִּי הַנַּ"ל, עַל־כֵּן צִוָּה הַשֵּׁם יִתְבָּרַךְ לִמְחוֹת שְׁמוֹ וְזִכְרוֹ שֶׁל עֲמָלֵק מִן הָעוֹלָם. וְעַל־כֵּן שָׁמַעְנוּ מֵרַבֵּנוּ זְצַ"ל, שֶׁעָסַק פַּעַם אַחַת בְּפוּרִים לְתַקֵּן פְּגַם קֹרַח, כִּי הַכְנָעַת קְלִפַּת עֲמָלֵק בְּפוּרִים וְתִקּוּן פְּגַם קֹרַח שֶׁחָלַק עַל משֶׁה, הַכֹּל בְּחִינָה אַחַת כַּנַּ"ל (שם הלכה ח, אותיות ט י יא יב).
On all the holy days a great fear is drawn — according to the holiness of the day. For on Shabbos and Yom Tov — then very great intellects illuminate. Then the fear is with great knowledge. Which is the essential completeness. And through this much joy is drawn upon the person. The aspect of "rejoice with trembling [v'gilu bir'adah]." And this is the aspect of the joy of Shabbos and Yom Tov. And on Purim — then such a wondrous great knowledge is drawn that illuminates below in the aspect of Kingship [malchus]. And this great and awesome light — the aspect of the supernal wisdom — spreads until the ultimate of the world of action. As is explained in the writings. And through this — the fear — which is the aspect of Kingship — illuminates with the supernal and wondrous knowledge. Which is the aspect of the fear of Mashiach. The aspect of "and he shall breathe with the fear of Hashem." Which is the aspect of Mordechai. The aspect of "the chief of the spices — pure myrrh [besamim rosh mar deror]." The fear illuminates and wafts with a wondrous and awesome fragrance. Until the good fragrance of the very supernal fear reaches even the very distant ones — to give them life and return them to Hashem. For the greater the sick person — the greater the physician and the more precious the healing they need. Which is the aspect of the illumination and the good fragrance drawn upon us from the supernal fear of supernal fears as mentioned.
עִקַּר הַכְנָעַת קְלִפַּת עֲמָלֵק וְעִקַּר מִלְחַמְתֵּנוּ עִמּוֹ עַכְשָׁו הוּא רַק עַל־יְדֵי הַזְּכִירָה, שֶׁזֶּה בְּחִינַת "זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ" וְכוּ', כִּי צְרִיכִין לִזְכֹּר הֵיטֵב שֶׁיֵּשׁ קְלִפַּת עֲמָלֵק בָּעוֹלָם שֶׁאוֹרֵב עַל הָאָדָם לַעֲקֹר אוֹתוֹ מִשְּׁנֵי עוֹלָמוֹת, חַס וְשָׁלוֹם, שֶׁזֶּה בְּחִינַת עִקַּר הִתְגַּבְּרוּת הַיֵּצֶר הָרָע שֶׁמִּתְגַּבֵּר עַל כָּל אֶחָד וּמַכְנִיס בּוֹ הִרְהוּרִים רָעִים חַס וְשָׁלוֹם, עַד שֶׁיֵּשׁ שֶׁבָּאִים עַל־יָדוֹ לְהִרְהוּרִים שֶׁל כְּפִירוֹת גְּמוּרוֹת חַס וְשָׁלוֹם; וְלֹא דַי לוֹ בָּזֶה, אֶלָּא יוֹרֵד וּמֵסִית, עוֹלֶה וּמְקַטְרֵג, וְעַל־יְדֵי־זֶה יָכוֹל אַחַר־כָּךְ לְהִתְגַּבֵּר בְּיוֹתֵר עַל הָאָדָם; וְלִפְעָמִים מַכְנִיס הַקִּטְרוּג בְּדַעַת הָאָדָם עַצְמוֹ וּמַחֲלִישׁ דַּעְתּוֹ חַס וְשָׁלוֹם כְּאִלּוּ אָפֵס תִּקְוָתוֹ חַס וְשָׁלוֹם. וּבֶאֱמֶת אָנוּ חֲלוּשֵׁי כֹחַ מְאֹד וְאֵין לָנוּ כֹּחַ לִלְחֹם עִמּוֹ, רַק בְּכֹחַ גְּדוֹלֵי מֻבְחֲרֵי הַצַּדִּיקִים הַלּוֹחֲמִים עִמּוֹ בְּכָל דּוֹר וָדוֹר בִּכְדֵי לְהַצִּיל הַחֲלוּשֵׁי־כֹחַ מִיָּדוֹ; אֲבָל הוּא מִתְגַּבֵּר עַל זֶה בְּעַצְמוֹ, וּמַכְנִיס מַחֲלֹקֶת גָּדוֹל בָּעוֹלָם עַל זֶה הַצַּדִּיק הַגָּדוֹל בְּחִינַת משֶׁה הָעוֹסֵק בְּמִלְחַמְתּוֹ; וְלִפְעָמִים מִתְלַבֵּשׁ עַצְמוֹ וּמַכְנִיס טִינָא גַּם בְּלֵב גְּדוֹלֵי הַצַּדִּיקִים לְהַרְהֵר אַחַר הַצַּדִּיק הַגָּדוֹל הַנַּ"ל וְלַחֲלֹק עָלָיו. רַק אַף־עַל־פִּי־כֵן צְרִיכִין לִזְכֹּר וְלֵידַע כָּל מַה שֶּׁעָשָׂה לָנוּ עֲמָלֵק, יִמַּח שְׁמוֹ, מַה שֶּׁגָּרַם בָּעוֹלָם חֻרְבָּנוֹת כָּאֵלֶּה בִּכְלָל וּבִפְרָט, אַךְ אַף־עַל־פִּי־כֵן כְּבָר יֵשׁ לָנוּ כֹּחַ לְהַכְנִיעוֹ בְּכֹחַ קְדֻשַּׁת שַׁבָּת וּבְכֹחַ הַצַּדִּיקִים הַגְּדוֹלִים, שֶׁהֵם גַּם־כֵּן בְּחִינַת שַׁבָּת, וּבְכֹחַ זְכִירַת מַתַּן תּוֹרָה וִיצִיאַת מִצְרַיִם, כִּי קְלִפַּת מִצְרַיִם יָנְקוּ גַם־כֵּן מֵעֲמָלֵק; אֲבָל כְּבָר הָיָה הַשֵּׁם יִתְבָּרַךְ בְּעֶזְרָתֵנוּ, וְזָכוּ הַצַּדִּיקִים הַגְּדוֹלִים לַעֲקֹר אוֹתוֹ וּלְשַׁבְּרוֹ כַּמָּה פְּעָמִים, וְאַף־עַל־פִּי שֶׁעֲדַיִן מִתְגַּבֵּר וּמִתְפַּשֵּׁט מְאֹד, אַף־עַל־פִּי־כֵן מִלְחָמָה לַה' בַּעֲמָלֵק מִדֹּר דֹּר, כִּי בְּכָל דּוֹר עוֹסֵק הַשֵּׁם יִתְבָּרַךְ לִמְחוֹת שְׁמוֹ וְזִכְרוֹ עַל־יְדֵי גְּדוֹלֵי הַצַּדִּיקִים שֶׁבְּכָל דּוֹר, עַד שֶׁסּוֹף כָּל סוֹף יִמְחֶה שְׁמוֹ וְזִכְרוֹ לְגַמְרֵי, וְיִתְתַּקֵּן הַכֹּל בִּשְׁלֵמוּת (שם הלכה ז, אותיות לב לג לד).
There are those who — because of the fear of punishment — fall into sadness — G-d forbid. And sometimes to complete heresies — G-d forbid. As is found among many people — when they see in the books of moral instruction that speak of the immensity of the punishment of sinners — may the Merciful One protect us — through this they come to sadness and so forth — and fall even more. And this is the essential war of Haman-Amalek. Who wants to distance Israel from their Father in heaven — through the fear of punishment. And all the more so through the fallen fears entirely — which sometimes clothe themselves in literally external things. Which is the aspect of the dread of the wicked kingdom and the like. And in truth His blessed intention is only for good. So that through this they return to Hashem. The aspect of "in my distress I call upon Hashem." And through this the shells and the Sitra Achra will be nullified. Whose suckling is from the above-mentioned fallen fears — which are the aspect of the immensity of the judgments. And the fear will ascend to its root — to fear only Hashem. From Whom everything comes. But the shell of Amalek twists the heart so greatly — until they come to heresies — G-d forbid — through the above-mentioned fallen fears. And they attribute everything to nature. And do not elevate them to their root. And through this itself the fallen fears intensify more greatly. And therefore the essential of their subduing is through Moshe and likewise through Mordechai. For they merit to draw such a supernal intellect — that through this one elevates all the fallen fears to their root. And likewise through the fear of punishment one will not distance themselves — G-d forbid — more greatly. Rather on the contrary — through this they will come to the mighty joy of the Purim joy. Through the fact that the fear of punishment will force them to fulfill the words of the truly true tzaddikim. Who warn us not to despair of ourselves in any manner. Rather to give life to ourselves through the few good points. And through all the paths of the counsels that the truly true tzaddikim revealed. And to serve Hashem in joy specifically. And this is the aspect of the joy and the intoxication of Purim — "until one does not know" and so forth. Namely — that through all kinds of fears one draws close to Hashem and is joyful and of good heart. For His blessed intention is certainly only for good — to draw close and not to distance — G-d forbid.
Translation not yet available
עִנְיַן מִצְוַת שְׁתִיַּת הַיַּיִן בְּפוּרִים - עַיֵּן 'שַׁבָּת', אוֹת נו. בִּימֵי מַלְכוּת אֲחַשְׁוֵרוֹשׁ, אָז הָיוּ צְרִיכִין יִשְׂרָאֵל לָשׁוּב לְאֶרֶץ־יִשְׂרָאֵל וְלִירוּשָׁלַיִם, וְלִבְנוֹת הַבֵּית־הַמִּקְדָּשׁ, שֶׁשָּׁם עִקַּר בְּחִינַת קַבָּלַת הַתּוֹרָה, בִּבְחִינַת "כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה", בִּפְרָט בְּבֵית־הַמִּקְדָּשׁ, שֶׁשָּׁם יָשְׁבוּ הַסַּנְהֶדְרִין וְשָׁם הָיָה עִקַּר הִתְגַּלּוּת הַתּוֹרָה. נִמְצָא שֶׁהָיוּ צְרִיכִין לַעֲלוֹת אָז לַעֲלִיָּה גְדוֹלָה מְאֹד, וְקֹדֶם הָעֲלִיָּה מֻכְרָח לִהְיוֹת יְרִידָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר - עַל־כֵּן הִתְגַּבְּרָה אָז הַיְרִידָה מְאֹד, עַד שֶׁבָּאוּ לְמַה שֶּׁבָּאוּ וְנִכְשְׁלוּ בְּנָשִׁים נָכְרִיּוֹת; וְאָז אָרַב עֲלֵיהֶם הָמָן־עֲמָלֵק, יִמַּח שְׁמוֹ, שֶׁאוֹרֵב תָּמִיד עַל יִשְׂרָאֵל לְהַפִּיל אוֹתָם חַס וְשָׁלוֹם לְגַמְרֵי בִּשְׁעַת הַיְרִידָה - עַל־כֵּן הָיָה אָז עֵת צָרָה גְדוֹלָה לְיַעֲקֹב. אַךְ מָרְדְּכַי יָדַע כָּל זֹאת, וְהֵאִיר עֵינֵיהֶם שֶׁל יִשְׂרָאֵל לְבַל יִתְיָאֲשׁוּ עַצְמָן מִן הָרַחֲמִים, וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה, וְכֵן עָשׂוּ כָּל יִשְׂרָאֵל, וְהַשֵּׁם יִתְבָּרַךְ שָׁמַע לְקוֹל זַעֲקָתָם הַגְּדוֹלָה, עַד שֶׁנִּתְהַפֵּךְ תֵּכֶף הַיְרִידָה לַעֲלִיָּה וְזָכוּ לַנֵּס שֶׁל פּוּרִים תא וּלְקַבָּלַת הַתּוֹרָה מֵחָדָשׁ, בְּחִינַת "קִיְּמוּ וְקִבְּלֻ", כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זַ"ל. וְכָל זֶה הָיָה עַל־יְדֵי מָרְדְּכַי, מֵחֲמַת שֶׁהָיָה גָבוֹהַּ בְּמַדְרֵגָתוֹ מְאֹד וְזָכָה לַעֲלוֹת לְמַעְלָה לְמַעְלָה כָּל־כָּךְ, עַד שֶׁהָיָה יָכוֹל לְהָאִיר גַּם לְמַטָּה לְמַטָּה בְּתַכְלִית שִׁפְלוּת הַיְרִידָה, כִּי כָּל מַה שֶּׁהַצַּדִּיק הוּא בְּמַעֲלָה גְדוֹלָה בְּיוֹתֵר, הוּא יָכוֹל לְהָאִיר בְּמַדְרֵגָה נְמוּכָה יוֹתֵר וְיוֹתֵר, עַד שֶׁתִּתְהַפֵּךְ תַּכְלִית הַיְרִידָה לְתַכְלִית הָעֲלִיָּה, בְּחִינַת "וְנַהֲפוֹךְ הוּא" וְכוּ'. וְאָז זָכוּ לְהַמְשִׁיךְ הֶאָרַת פּוּרִים כָּל־כָּךְ, עַד שֶׁיִּהְיֶה נִמְשָׁךְ הֶאָרָה זוֹ בְּכָל דּוֹר וָדוֹר וּבְכָל שָׁנָה וְשָׁנָה, עַד שֶׁאֲפִלּוּ עַתָּה, בְּתַכְלִית הַיְרִידָה הַגְּדוֹלָה שֶׁל קֵץ הַפְּלָאוֹת, שֶׁהַיְרִידָה הַזֹּאת מֻכְרַחַת לַעֲבֹר קֹדֶם שֶׁנִּזְכֶּה לְתַכְלִית הָעֲלִיָּה שֶׁהִיא גְאֻלָּה הָאַחֲרוֹנָה, אֲבָל עַל־יְדֵי הֶאָרָה הַגְּדוֹלָה הַזֹּאת שֶׁל פּוּרִים יְכוֹלִין לַהֲפֹךְ כָּל הַיְרִידוֹת לַעֲלִיּוֹת, וְכַמּוּבָא בַּכְּתָבִים, שֶׁהֶאָרָה זוֹ שֶׁל מָרְדְּכַי מֵאִיר עַד סוֹף הָעֲשִׂיָּה, וְעַל־יְדֵי־זֶה יְכוֹלִין לְהִתְהַפֵּךְ כָּל הַיְרִידוֹת לַעֲלִיּוֹת גְּדוֹלוֹת (הלכות תחומין הלכה ד).
The light and the joy and the gladness of Purim are the aspect of tefillin. Which are the aspect of fear — together with very great knowledge and intellects. Which is the immensity of the joy of Purim as mentioned. The essential fear is revealed at the time of eating — as explained elsewhere. And this is the immensity of the greatness of the holiness of the Purim feast — which is very precious. Since then a very wondrous fear shines. And therefore the foods of the holy Purim — which are in the aspect of fear — with wondrous knowledge — they are called "portions [manos]." The aspect of the manna [man] literally. Which was also in the aspect of wondrous knowledge and holy fear — as explained in the main text. And since on Purim there is drawn a wondrous illumination and a very wondrous lovingkindness. Until all the very high levels illuminate in the very low levels — as if they are equal — in the aspect of each man and his companion [ish v'rei'ehu]. As is explained in the Kavanos. And this is the secret of sending portions — each man to his companion [mishloach manos ish l'rei'ehu]. In order to draw and illuminate through this the illumination of Purim. That all the very high levels send the illumination of the supernal fear of Purim — which rests upon the foods of Purim as mentioned — to all the very low levels that are now called each man and his companion — as if they are equal. Because of the immensity of the joy of Purim. But even so there are levels so low — that even on Purim it is impossible to call them "their companion." Because of the immensity of their distance and their very very great descent. And even them one must have compassion on — and pour out upon them the above-mentioned supernal fear. And this is the aspect of "and gifts to the poor [u'matanos la'evyonim]." For the supernal fear illuminates on Purim with such a good and wondrous fragrance — until it reaches even all the very very low levels. The aspect of "all who extend their hand to receive [kol haposhes yad litul]" the illumination of the above-mentioned fear — "one gives to them." And also literally — through the mitzva of charity and gifts to the poor — one elevates the fallen fears that are in the aspect of poverty [aniyus]. And one merits to receive the illumination of the above-mentioned supernal fear.
בִּימֵי הָמָן, יִמַּח שְׁמוֹ, אָז הִתְגַּבֵּר עַזּוּת דְּסִטְרָא־אָחֳרָא מְאֹד, כַּמְבֹאָר בַּמְּגִלָּה וּמַאֲמַר רַבּוֹתֵינוּ זַ"ל, שֶׁשָּׁלְחוּ לְהָבִיא אֶת וַשְׁתִּי עֲרֻמָּה לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים, אֲשֶׁר לֹא נִשְׁמַע עַזּוּת כָּזֹאת אֲפִלּוּ בֵּין הָעַמִּים; בִּפְרָט הָמָן בְּעַצְמוֹ, שֶׁהָיָה עַז־פָּנִים בְּיוֹתֵר, וְרָצָה לְהִתְגַּבֵּר בְּעַזּוּתוֹ כָּל־כָּךְ, עַד שֶׁרָצָה לַעֲקֹר אֶת כָּל יִשְׂרָאֵל, חַס וְשָׁלוֹם. וְהַכְנָעָתוֹ הָיָה עַל־יְדֵי מָרְדְּכַי וְאֶסְתֵּר, שֶׁהֵם בְּחִינַת הַשְּׁנֵי כְתָרִים שֶׁקִּבְּלוּ יִשְׂרָאֵל בְּחוֹרֵב עַל־יְדֵי שֶׁאָמְרוּ "נַעֲשֶׂה וְנִשְׁמָע", שֶׁזֶּה בְּחִינַת נִגְלֶה וְנִסְתָּר שֶׁיֵּשׁ בְּתוֹרָה וַעֲבוֹדָה, שֶׁעַל־יְדֵי־זֶה זוֹכִין לְשִׂמְחָה וּלְעַזּוּת דִּקְדֻשָּׁה, עַד שֶׁעַל־ יְדֵי־זֶה נִשְׁבָּר וְנִתְבַּטֵּל עַזּוּת דְּסִטְרָא־אָחֳרָא, שֶׁהִיא קְלִפַּת הָמָן־עֲמָלֵק, עַד שֶׁבְּכָל דּוֹר וּבְכָל שָׁנָה נִמְשָׁךְ עַל יִשְׂרָאֵל בְּפוּרִים הֶאָרַת מָרְדְּכַי וְאֶסְתֵּר, שֶׁהוּא בְּחִינַת "נַעֲשֶׂה וְנִשְׁמָע", בְּחִינַת קַבָּלַת הַתּוֹרָה. וְזֶה בְּחִינַת "וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל דּוֹר" וְכוּ', וְזֶה בְּחִינַת כָּל עִנְיַן קְרִיאַת הַמְּגִלָּה וּמִשְׁלוֹחַ מָנוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים, כַּמְבֹאָר בִּפְנִים (שם).
Wine is the aspect of powers [gevuros] — the aspect of fear. And therefore it has two aspects. For sometimes it is in the aspect of the fallen fears — which are the aspect of poverty. And this is the aspect of "one who has not merited — they become poor [lo zach'ah — na'aseh rash]." But "one who has merited — they become head [zach'ah — na'aseh rosh]." The aspect of intellects and great knowledge. Which is the aspect of the above-mentioned supernal fear. And therefore on Purim — when a wondrous fear illuminates. It is a mitzva to multiply in the drinking of the gladding wine. Which is the aspect of the supernal fear. Until "one does not know" and so forth. And it is explained in the Kavanos: in order to pour out some illumination even upon the spark in the shells. For on Purim there shines a wondrous illumination from the above-mentioned fear upon all the sparks — even the very distant ones — resting in the very depths of the shells. Even there the good and wondrous fragrance of the supernal fear that illuminates on Purim reaches. For He devises plans so that none shall be cast away from Him — as is known.
הַנֵּס שֶׁל פּוּרִים גָּדוֹל מִכָּל הַנִּסִּים, הֲגַם כִּי בַּנֵּס שֶׁל פּוּרִים לֹא הָיָה שׁוּם שִׁנּוּי הַטֶּבַע כְּמוֹ בִּשְׁאָר נִסִּים שֶׁהָיוּ בִּיצִיאַת מִצְרַיִם וּקְרִיעַת יַם־סוּף וּמַתַּן תּוֹרָה וְכַיּוֹצֵא. אַךְ אַדְּרַבָּא, מֵחֲמַת זֶה בְּעַצְמוֹ הוּא גָדוֹל מִשְּׁאָר נִסִּים, כִּי שְׁאָר הַנִּסִּים הָיוּ בְּחִינַת בִּטּוּל וְשִׁדּוּד הַטֶּבַע, עַל־כֵּן לֹא הָיוּ כִּי אִם לְפִי שָׁעָה, בְּאוֹתוֹ הָעֵת שֶׁשִּׁמֵּשׁ הַנֵּס, וְאַחַר־ כָּךְ חָזְרָה הַנְהָגַת הַטֶּבַע לִמְקוֹמָהּ; אֲבָל בַּנֵּס שֶׁל פּוּרִים לֹא הָיָה שׁוּם שִׁנּוּי הַטֶּבַע, וְאַף־עַל־פִּי־כֵן רָאוּ בָּעֵינַיִם כִּי כָּל הַסִּבּוֹת שֶׁמְּסַבֵּב הַשֵּׁם יִתְבָּרַךְ עִם הָאָדָם בִּפְרָט, מִכָּל־שֶׁכֵּן בִּכְלָל, הַכֹּל הוּא בְּהַשְׁגָּחָה נִפְלָאָה וְנוֹרָאָה, כְּמוֹ שֶׁרוֹאִים בְּסִפּוּר הַנֵּס שֶׁל פּוּרִים עִם כָּל הַסִּבּוֹת שֶׁהָיוּ בִּשְׁבִיל זֶה, כַּמְבֹאָר בִּמְגִלַּת אֶסְתֵּר וְכַמְבֹאָר בִּפְנִים, שֶׁבְּכָל זֶה אָנוּ רוֹאִים שֶׁכָּל נִפְלְאוֹתָיו וּמַחְשְׁבוֹתָיו יִתְבָּרַךְ אֵלֵינוּ בְּכָל עֵת, אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה שֶׁבְּתוֹךְ הַסְתָּרָה, בְּתֹקֶף מְרִירַת הַגָּלוּת. וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זַ"ל: אִם כָּל הַמּוֹעֲדִים יִהְיוּ בְּטֵלִים, יְמֵי הַפּוּרִים לֹא נִבְטָלִים, כִּי כָּל הַמּוֹעֲדִים הֵם זֵכֶר לִיצִיאַת מִצְרַיִם, שֶׁהָיוּ עַל־יְדֵי שִׁדּוּד הַטֶּבַע וְהִתְגַּלּוּת הַהַשְׁגָּחָה וְנִפְלְאוֹתָיו יִתְבָּרַךְ לְפִי שָׁעָה, אֲבָל לֶעָתִיד לָבוֹא אָז יִתְנַהֵג הָעוֹלָם תָּמִיד רַק עַל־יְדֵי הַשְׁגָּחָה וְנִפְלָאוֹת; אֲבָל יְמֵי הַפּוּרִים לֹא נִבְטָלִים, כִּי גַם בַּנֵּס שֶׁל פּוּרִים רָאוּ נִפְלְאוֹת הַשְׁגָּחָתוֹ יִתְבָּרַךְ בְּכָל עֵת וָרֶגַע בִּקְבִיעוּת תָּמִיד, שֶׁזֶּה בְּחִינַת הִתְגַּלּוּת הַשְׁגָּחָתוֹ שֶׁל לֶעָתִיד. וְעַל־כֵּן מִצְוַת קְרִיאַת הַמְּגִלָּה יְקָרָה וּגְדוֹלָה כָּל־כָּךְ, כִּי מְפַרְסְמִין נֵס כָּזֶה, שֶׁרוֹאִין הַשְׁגָּחָתוֹ יִתְבָּרַךְ עָלֵינוּ בְּכָל עֵת, אֲפִלּוּ בְּתֹקֶף הַהַסְתָּרָה, אֲפִלּוּ בְּעֵת שֶׁיִּשְׂרָאֵל רְחוֹקִים מֵאַרְצָם, וְעַל־ יְדֵי־זֶה יֵשׁ לָנוּ תִּקְוָה גַּם עַתָּה בַּגָּלוּת הַמַּר הַזֶּה, עַד אֲשֶׁר תִּצְמַח קֶרֶן יְשׁוּעַת יִשְׂרָאֵל לְעֵין כֹּל וְיָבוֹא מְשִׁיחַ צִדְקֵנוּ וְיִגְאָלֵנוּ גְּאֻלַּת עוֹלָם, אָז יָבִין כָּל אֶחָד אֵיךְ כָּל הַצָּרוֹת וְהַסִּבּוֹת וְהַהַסְתָּרוֹת שֶׁעָבְרוּ עָלָיו, הַכֹּל הָיָה בְּהַשְׁגָּחָה נִפְלָאָה וּבְחַסְדֵי הַשֵּׁם וְנִפְלְאוֹתָיו עִמָּנוּ לְטוֹבָתֵנוּ (הל' תענית, הלכה ד, אות כ).
Purim is the preparation for Pesach — which is the first of all the three Pilgrimage Festivals. Which are a remembrance of the Exodus from Egypt. For because of the immensity of the exiles — it was not possible for us to draw upon ourselves the holiness of Pesach and the Exodus from Egypt. Since the exile and the yoke of the Sitra Achra had returned and intensified so greatly. Only through the immensity of the Purim miracle — which was specifically in the time of the exile. And even so — in our servitude our G-d did not abandon us. For His Kingdom rules over all. And He draws and illuminates upon us a wondrous fear through the great tzaddikim — even in the full strength of our exile. Which is the aspect of the promise "and even so — when they are in the land of their enemies." Through this we merit even now to draw upon ourselves the holiness of Pesach and all the three Pilgrimage Festivals. Through the immensity of the illumination that shines on Purim. Which is the aspect of the illumination and the hisnoatzitzus [scintillation] from the last redemption — from the aspect of Mashiach — as mentioned.
עַל־יְדֵי פְּגַם אֱמוּנַת חֲכָמִים, עַל־יְדֵי־זֶה נִדּוֹן בִּיגִיעַת בָּשָׂר, בְּמוֹתָרוֹת, וְאָז הָעֲשָׁנִים סְרוּחִים שֶׁל הַמּוֹתָרוֹת מְבַלְבְּלִים אֶת מֹחוֹ עַד שֶׁאֵינוֹ יָכוֹל לְהוֹצִיא מִשְׁפָּטִים אֲמִתִּיִּים וִישָׁרִים וְהַנְהָגוֹת אֲמִתִּיּוֹת מִכָּל הַלִּמּוּדִים שֶׁלּוֹמֵד. וְזֶה הָיָה הַפְּגָם שֶׁל דּוֹאֵג, שֶׁלִּמּוּדוֹ הָיָה גַם־כֵּן מֵאֵלּוּ הַמּוֹתָרוֹת, בִּבְחִינַת "וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל נֶעְצָר לִפְנֵי ה'". וְגַם עַל־יְדֵי־זֶה עֲצָתוֹ חֲלוּקָה לְעוֹלָם, וְאֵינוֹ יָכוֹל לָשִׁית עֵצָה שְׁלֵמָה בְּנַפְשׁוֹ עַל כָּל מַה שֶּׁצָּרִיךְ. וְהַתִּקּוּן לָזֶה הוּא עַל־יְדֵי מַחֲלֹקֶת - הַיְנוּ, שֶׁהַשֵּׁם יִתְבָּרַךְ שׁוֹלֵחַ עָלָיו מַחֲלֹקֶת, וְנִתְעוֹרֵר עַל־יְדֵי־זֶה בִּתְשׁוּבָה וְשָׁב עַל פְּגַם אֱמוּנַת חֲכָמִים, וְעַל־יְדֵי־זֶה נֶחְשָׁבִין בְּעֵינָיו בְּכָל פַּעַם בְּיוֹתֵר הַסְּפָרִים הַקְּדוֹשִׁים, שֶׁהֵם בְּחִינַת כְּלַל תּוֹרָה שֶׁבְּעַל־פֶּה, וּמַאֲמִין בָּהֶם בְּיוֹתֵר, וְעַל־יְדֵי־ זֶה שֶׁנִּתְרַבִּין אֶצְלוֹ הַסְּפָרִים הַקְּדוֹשִׁים, עַל־ יְדֵי־זֶה נִשְׁלֶמֶת הַתּוֹרָה הַקְּדוֹשָׁה, וְאָז יְכוֹלָה לְקַבֵּל מֵחָכְמָה עִלָּאָה, מִשֵּׂכֶל עֶלְיוֹן הַכּוֹלֵל, וּמַשְׁפַּעַת לְכָל הַשִּׂכְלִיִּים פְּרָטִיִּים, וְעַל־יְדֵי־ זֶה נִמְתָּקִין כָּל הַדִּינִים וְהַצִּמְצוּמִים וְנִתְתַּקֵּן הַכֹּל. וְזֶה בְּחִינַת מַעֲלַת הַשָּׁלוֹם וְהָאַחְדוּת שֶׁבֵּין יִשְׂרָאֵל, כִּי עַל־יְדֵי־זֶה נִכְלָלִין בְּיַחַד בְּתוֹךְ הַשֵּׂכֶל הַכּוֹלֵל, שֶׁזֶּה בְּחִינַת י"ב אַבְנֵי יַעֲקֹב שֶׁנִּכְלְלוּ בְּיַחַד בְּתוֹךְ אֶבֶן שְׁתִיָּה, שֶׁעַל־יְדֵי־זֶה נִמְתָּקִין כָּל הַדִּינִים כַּנַּ"ל, וּמִזֶּה נַעֲשֶׂה שִׂמְחָה, בְּחִינַת "אוֹר צַדִּיקִים יִשְׂמָח", כַּמְבֹאָר בִּפְנִים. וְזֶה הָיָה תֹּקֶף הַנֵּס שֶׁל פּוּרִים, כִּי לֵדַת הָמָן בְּשָׁרְשׁוֹ נִמְשַׁךְ מִפְּגַם אֱמוּנַת חֲכָמִים, הַיְנוּ מֵהַלִּמּוּדִים שֶׁבָּאִין מִבִּלְבּוּל הַמֹּחִין עַל־יְדֵי הָעֲשָׁנִים סְרוּחִים שֶׁל הַמּוֹתָרוֹת, שֶׁזֶּה בְּחִינַת הַלִּמּוּד שֶׁל דּוֹאֵג, שֶׁהֵסִית אֶת שָׁאוּל לַעֲבֹר עַל דִּבְרֵי שְׁמוּאֵל הַנָּבִיא וּלְהַשְׁאִיר אֲגַג, שֶׁמִּמֶּנּוּ יָצָא הָמָן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל. וְעַל־כֵּן הִתְגָּרָה הָמָן גַּם אָז בְּמָרְדְּכַי, שֶׁהָיָה אָז הַצַּדִּיק וְהֶחָכָם שֶׁבַּדּוֹר, בִּפְרָט כִּי אָז הָיָה תג בְּתֹקֶף הַגָּלוּת שֶׁל בָּבֶל וּמָדַי, שֶׁעִקַּר הַגָּלוּת בָּא עַל פְּגַם אֱמוּנַת חֲכָמִים; וְגַם הִכְשִׁיל אָז בְּמַאֲכָלוֹת אֲסוּרוֹת וְנֶהֱנוּ מִסְּעוּדַת אֲחַשְׁוֵרוֹשׁ, שֶׁעַל־יְדֵי־זֶה מִתְגַּבְּרִים בְּיוֹתֵר הָעֲשָׁנִים סְרוּחִים שֶׁל הַמּוֹתָרוֹת - וְעַל־כֵּן הִתְגַּבְּרוּ אָז תֹּקֶף הַדִּינִים וְהַצִּמְצוּמִים עַל יִשְׂרָאֵל, רַחֲמָנָא לִצְּלַן, עַד אֲשֶׁר בִּקֵּשׁ לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד וְכוּ'. וְהַנֵּס הָיָה עַל־יְדֵי מָרְדְּכַי, כִּי הוּא זָכָה לְהַשִּׂיג וְלַעֲלוֹת לִבְחִינַת הַשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל הַנַּ"ל, וְהִמְשִׁיךְ מִשָּׁם הַמְתָּקָה לְכָל הַדִּינִים וְהַצִּמְצוּמִים. וְזֶה שֶׁאָמַר הָמָן: "יֶשְׁנוֹ עַם אֶחָד מְפֻזָּר וּמְפֹרָד" וְכוּ', הַיְנוּ שֶׁאָמַר שֶׁיִּשְׂרָאֵל הֵם מְפֻזָּרִין וְאֵינָם בְּאַחְדוּת, שֶׁעַל־ יְדֵי־זֶה אִי אֶפְשָׁר לָהֶם לְהַמְשִׁיךְ הַהַמְתָּקָה מִשֵּׂכֶל הַכּוֹלֵל הַנַּ"ל, אַדְּרַבָּא, הוּא רָצָה לְהִתְגָּרוֹת בָּהֶם וּלְהִתְגַּבֵּר עֲלֵיהֶם עַל־יְדֵי שֵׂכֶל עֶלְיוֹן שֶׁל הַטֻּמְאָה וְהַסִּטְרָא־אָחֳרָא, שֶׁהוּא בְּחִינַת שַׁעַר הַחֲמִשִּׁים לַטֻּמְאָה, שֶׁזֶּה בְּחִינַת הָעֵץ גָּבֹהַּ חֲמִשִּׁים שֶׁהֵכִין. וְזֶה בְּחִינַת הַפּוּר וְהַגּוֹרָל שֶׁהִפִּיל, כַּמְבֹאָר בִּפְנִים. אֲבָל הַשֵּׁם יִתְבָּרַךְ הֵפֵר מַחֲשַׁבְתּוֹ, עַל־יְדֵי גֹּדֶל זְכוּתָם וְצִדְקָתָם שֶׁל מָרְדְּכַי וְאֶסְתֵּר, עַד שֶׁהִכְנִיסוּ בְּלֵב כָּל יִשְׂרָאֵל לִזְעֹק וְלִצְעֹק אֵלָיו יִתְבָּרַךְ מְאֹד, עַד שֶׁעַל־יְדֵי־זֶה הִמְשִׁיכוּ הַהַמְתָּקָה הָעֶלְיוֹנָה מֵהַשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל דִּקְדֻשָּׁה, וְעַל־יְדֵישׂ זֶה תָּלוּ אֶת הָמָן וּבָנָיו עַל הָעֵץ הַנַּ"ל. וְזֶה בְּחִינַת הַשִּׂמְחָה שֶׁל פּוּרִים, כִּי כְּשֶׁנִּכְלָלִין יַחַד בַּשֵּׂכֶל הָעֶלְיוֹן הַנַּ"ל, שָׁם עִקַּר הַשִּׂמְחָה, בִּבְחִינַת "אוֹר צַדִּיקִים יִשְׂמָח". וְזֶה בְּחִינַת מִצְוַת קְרִיאַת מְגִלָּה, כִּי זֶה עִקַּר תֹּקֶף הַנֵּס, שֶׁזָּכוּ עַל־יְדֵי תֹּקֶף הַהִתְגָּרוּת שֶׁל הָמָן לָשׁוּב בִּתְשׁוּבָה עַל פְּגַם אֱמוּנַת חֲכָמִים, עַד שֶׁעַל־יְדֵי־זֶה נִתְרַבִּין הַסְּפָרִים הַקְּדוֹשִׁים שֶׁל הַתּוֹרָה, שֶׁזֶּה בְּחִינַת הַסֵּפֶר הַקָּדוֹשׁ שֶׁל מְגִלַּת אֶסְתֵּר שֶׁנִּתּוֹסֵף אָז, שֶׁקּוֹרִין אוֹתָהּ בִּבְרָכָה לְפָנֶיהָ וּלְאַחֲרֶיהָ, וְעַל־יְדֵי־זֶה נִשְׁלֶמֶת כָּל הַתּוֹרָה הַקְּדוֹשָׁה, שֶׁזֶּה בְּחִינַת "קִיְּמוּ וְקִבְּלוּ" שֶׁנֶּאֱמַר בִּמְגִלַּת אֶסְתֵּר, וְדָרְשׁוּ רַבּוֹתֵינוּ זַ"ל: הֲדַר קִבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, שֶׁזֶּה בְּחִינַת קִיּוּם הַתּוֹרָה מֵחָדָשׁ שֶׁקִּבְּלוּ עֲלֵיהֶם אָז; וְעַל־יְדֵי שְׁלֵמוּת הַתּוֹרָה, עַל־יְדֵי־זֶה מַמְשִׁיכִין הַהַמְתָּקָה מֵהַשֵּׂכֶל הָעֶלְיוֹן הַכּוֹלֵל וְזוֹכִין לְעֵצוֹת שְׁלֵמוֹת וּמִשְׁפַּט אֱמֶת, שֶׁזֶּה עִקַּר בְּחִינַת קִיּוּם הַתּוֹרָה, וְעַל־יְדֵי־זֶה מַכְנִיעִין בִּשְׁלֵמוּת קְלִפַּת הָמָן, יִמַּח שְׁמוֹ. וְזֶה בְּחִינַת: "וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם הַסֵּפֶר" דַּיְקָא "יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁר חָשַׁב עַל הַיְּהוּדִים עַל רֹאשׁוֹ" (שם אותיות יט כ כב כג).
Purim and Rosh Hashana and Yom Kippur are one aspect. To draw the above-mentioned supernal fear of supernal fears — which is the essence of the joy. Only on Rosh Hashana the essential revelation is the fear. And even then one must be careful not to fall through the fear into sadness — G-d forbid. Rather to greatly rejoice in Hashem. As it is written on Rosh Hashana: "eat the fatted portions and so forth — and be not grieved — for the joy of Hashem is your strength." (Nechemia 8) For immediately when one is aroused to return to Hashem — one must be very careful from sadness. Rather to be in joy. For Hashem strengthens us in joy and gladness in every place we are. And therefore even on Rosh Hashana and Yom Kippur one must strengthen oneself to be in joy. And likewise on Purim — when the essential revelation is the wondrous and mighty joy drawn through the above-mentioned supernal fear. But certainly one must also draw upon oneself great fear on Purim. The aspect of "rejoice with trembling [v'gilu bir'adah]." Which is the essential illumination of Mordechai — the chief of the spices — as mentioned. Only the essential revelation on Purim is the immensity of the joy. Which is drawn from the very supernal wisdom and intellect that illuminates on Purim even far below — in the aspect of feet [raglain] — until the ultimate of the world of action. As is known. And this is what is brought in the holy Zohar — that Purim is the aspect of Yom Kippur. The aspect of "a day like Purim [yom k'Purim]."
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