07\03\2017
Excerpt on: Purim
- אין תרגום
- אין תרגום
- אין תרגום
- אין תרגום
The Lots on Yom Kippurim and with Haman - what appears to one as things that contradict the guidance of “Good that Doeth Good,” is only to compel one to draw the Upper Light on the contradictions, when wanting to prevail over the contradictions. Otherwise one cannot prevail. This is called “the greatness of the Creator,” which one extends when having the contradictions, called Dinim (judgments).
It means that the contradictions can be annulled if one wants to overcome them, only if one extends the greatness of the Creator. You find that these Dinim cause the drawing of the greatness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”
It means that afterwards he attributed the whole mantle of hair to Him, meaning to the Creator. It means that now one sees that the Creator gave him this mantle deliberately in order to draw the Upper Light on them.
However, one can only see that later, meaning after one has already been granted the Light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the Upper Light to be there, as there is no Light without a Kli (vessel).
Hence, one sees that all the greatness of the Creator that he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of, “the Lord on high is mighty.” It means that the greatness of the Creator is awarded through the Aderet, and this is the meaning of, “let the high praises of God be in their mouth.”
This means that through the faults in the work of God, it causes one to elevate oneself upward, as without a push one is idle to make a movement. One consents to remain in the state one is in, whereas if one descends to a lower degree than one understands, that gives one the power to prevail, for one cannot stay in such a bad situation, since one cannot consent to remain like that, in the state one has descended to.
For this reason one must always prevail and come out of the state of descent. In that state one must draw upon himself the greatness of the Creator. That, in turn, causes one to extend higher forces from Above, or he will remain in utter lowness. It follows that through the Se’arot one gradually discovers the greatness of the Creator, until one finds the Names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked shall prepare it, but the just shall wear it,” and also, “and thou shalt serve thy brother.”
It means that the whole enslavement, meaning the contradictions that were, appeared to be obstructing the Holy Work, and were working against Kedusha (Sanctity). Now, when granted the Light of God, which is placed over these contradictions, one sees the opposite, that they were serving Kedusha. This means that through them, there was a place for Kedusha to clothe in their dresses. And this is called “the wicked shall prepare it, but the just shall wear it,” meaning that they gave the Kelim (vessels) and the place for the Kedusha.
Baal Hasulam, Shamati 33
.
From the Beginning of Adar We Increase Joy - sages said, “From the beginning of Adar we increase joy.” We asked, “Why increase joy?” That is, joy is a result of some reason, so what is the reason that could evoke the reason to bring us joy?
According to the above, it pertains to increasing advancement on the right line, called “wholeness.” When a person is in a state of wholeness it is called “equivalence.” That is, the whole, which is the man, is now adhered to the Whole, as it is written “The blessed adhere to the blessed, and the cursed does not adhere to the blessed.” Therefore, if one is in a state of criticism, called “left line,” he is in a state of “cursed,” and then he is separated from the Whole. For this reason at that time he can feel only darkness and not light, for only light brings joy.
However, we should understand why specifically on the month of Adar we should increase joy, and why can’t we be on the way of the right all year long? We should reply to this that since the miracle of Purim was on the month of Adar, when the light of the end of correction illuminated, as it is written in The Gate of Intentions (The Study of the Ten Sefirot, Part 16, p 1813, item 220), “Therefore, in the future [end of correction], all the holy days will be cancelled but the scroll of Ester [Purim].” The reason is that there has never been such a great miracle, not on any Shabbat or on any good day.
For this reason, the preparation for such a great light should be joy, which is the preparation to greet an esteemed guest, which is the light of the end of correction. Hence, by preparing through increasing joy, we extend the light called “the days of feast and merriment.”
This follows the rule that is written in the holy Zohar: “The act below awakens the act above.” That is, according to the work of the lower ones, the work above awakens. This means that when the lower ones engage in joy, in the same manner they extend light of joy downward, as it is written (Esther, 9:21), “And Mordecai wrote, to oblige them on those days when the Jews rid themselves of their enemies, and it was a month which was turned for them from sorrow into gladness and from mourning into a holiday, that they should make them days of feasting and rejoicing,” by which they will extend the light of the end of correction that illuminated then.
We should discern concerning the extension of the joy. We said that the reason for this is that at that time a person thanks the Creator for bringing him closer. It follows that when he gives thanks, he engages in bestowal because he thanks and praises the Creator for giving him a thought and desire to have some contact with spirituality.
But now he does not want the Creator to give him anything. Therefore, he is not asking anything from the Creator, and now his only aim is to give thanks to the Creator. It follows that now he has Dvekut [adhesion] with the Creator because he is engaging in bestowal. Thus, by this, joy and wholeness are drawn to him from the Dvekut because now he is adhered to the Whole one. This is the meaning of increasing joy by this.
Rabash, Vol 1, Concerning Joy - אין תרגום
- אין תרגום
- אין תרגום
- .אין תרגום
- אין תרגום
- אין תרגום
Megilat Ester - The Sages taught, Esther from the Torah, Why is it written “I shall surely hide my face”? Because the Letters in the name Ester are AlefSeter (concealed), meaning to say that the Aluf of the world id concealed in the clothing. And when one notices and understands that it according to the discernment that one revealed, there His divinity is also revealed, and from there one rises to adhere with the Creator, to adhere with his root. This is called “repentance”, and the dinim are mitigated and cancelled in their root.
MaorEinayim - This is the meaning of Megillat (scroll/book, but also Gilui [disclosure]) Ester (Hester [concealment]), which seem to contradict one another. Revealing is because it is revealed to everyone, and Ester means that there is concealment. However, it means that the disclosure is only so as to choose concealment, and specifically by that the lights appear below.
Rabash, Vol 2, Letter 31
Before a person becomes behinat degree of Israel, because man is a small world he has the nations of the world, and the righteous of the nations and behinat Israel. And when a person begins to walk in the ways of God, he is called “the righteous of the nations of the world”, and then his trials are only in behinat intention but not action since in the matter of action he was he was given a test only in behinat intention. Meaning that there is a rule that every person has complaints against the Creator because he does not give him what he demands. But he understand that the Creator gives him everything that he needs, as it is written “his compassion is upon all his works” according to the path of good and benevolent. It follows that everything that a person thinks that he lacks, it is as if he had something and the Creator took it from him, therefore the action is not in his hands and one cannot say that he was given a test that he could not do, since it was not given to him in the first place.
Concerning trial, it is as if a person had the things that he is now demanding and they were taken away from him, and the only thing that is left of the trail is the intention. Hence we should say that whatever the Creator does is only for good. And one should be in joy and love as if the Creator gives him everything that he asked for. This is called a test of the intention as it was with Job, and the intention is whether one can justify the judgement and if he can justify the din. But when a person is rewarded with behinat Israel, then one is given the test inaction also, meaning that one is given all the good things and he has to be ready to return everything without receiving anything else, when a person is certain of himself that it will be only in order to bestow.
Like the example of Purim, as Baal Hasulam said concerning the Megilah (the book of Esther) meaning that it was the time of revelation, and about this Haman said that we should walk according to reason. This is the meaning of “they do not observe the religion of the king”. But Mordecai claimed that the revelation came only to be tested and receive upon themselves the concealment, which is behinat test in action.
Rabash, Vol 3, Article 391, The Creator Did Not Try Job - אין תרגום
- אין תרגום
- אין תרגום
There is a Certain Nation - “There was a certain Jew in Shushan the palace”. Why was his name called Jew since he was a Benjamite? Because he unified the name of the Creator against all who came into the world, and because he unified the name of the Creator he was called a “Jew” - Jew meaning unique. And some say that he was as important as Abraham in his generation, because Abraham was thrown into the fiery pit and returned and showed the greatness of the Creator to all humanity. Mordechai also in his generation revealed the greatness of the Creator to humanity, as it is written “and many of the people of the land became Jews” and he unified the name of the Creator and sanctified it, therefore he was called a Jew, as it is written “A Jew”. Do not say “Yehudi” (a Jew) but “Yechidi” (unique).
Midrash Rabbah, Esther, Parasha 6, Paragraph 2 - When the children of Israel became one bundle, Amalek had no control over them, except in Rephidim (from the word Perud, separation). For this reason Haman brought an evil report against them, “There is a people, scattered and dispersed”. Their only power is in their unity, and now they are “people... dispersed”. Truly it was so, and because of their sins the power of Amalek was awakened, not allowing them to unite. For this reason it was said, “go and gather all the Jews”, “to assemble and by doing so, preserve their life”. Everything depended on their assembling and the uniting. And righteous Mordechai gathered them, since he possessed the force of unity (as it is written, “when together they saw the T’chelet of Mordechai”), by the force of unity.
S’fatEmet, Shemot - for Purim - “There is a certain people scattered abroad and dispersed among the peoples.” Haman said that in his view, we will succeed in destroying the Jews because they are separated from one another; hence, our force against them will certainly prevail, as it causes separation between man and God. And the Creator will not help them anyway, since they are separated from Him. This is why Mordecai went to correct that flaw, as it is explained in the verse, “the Jews gathered,” etc., “to gather themselves together, and to stand for their life.” This means that they had saved themselves by uniting.
Baal Hasulam, Shamati 144, There is a Certain People
Concerning the Lots - A lot is an awakening from above, when the lower one does not assist in anything. This is the meaning of “cast Pur,” “the lot.” Haman was complaining and said, “neither keep they the king’s laws.”
It means that enslavement begins for the worker in a state of Lo Lishma (not for Her Name), meaning for self-reception. Hence, why was the Torah given to them, because afterwards they are granted Lishma (for Her Name) and they are given the Lights and the attainment of supremacy?
Then comes the complainant and asks, “Why are they given these sublime things for which they did not work and did not hope, but their every thoughts and goals were only things that concern their own needs, called Lo Lishma”? This is the meaning of “The wicked may prepare it , but the just will wear it.”
It means that he was previously working in a state of wicked, meaning Lo Lishma, but for the receiver. Afterwards he was awarded Lishma, meaning that all the work enters the domain of Kedusha (Sanctity), meaning everything to bestow. This is the meaning of, “the just will wear it.”
This is the meaning of Purim as Yom Kippurim (Day of Atonement). Purim is an awakening from Above, and Yom Kippurim is an awakening from below, meaning through repentance. However, there is awakening from Above there, too, corresponding to the lots that were there, “one lot for the Lord, and the other lot for Azazel,” and the Creator is the scrutinizer.
Baal Hasulam, Shamati 32, A Lot is an Awakening from Above - The difference between the first letters and the last letters is only in the copy of the writing, meaning the content of the writing that was given off the King’s house. And the King’s authors expand the content to make it understandable for all.
The content was merely “that they should be ready against that day.” And the authors interpreted it as applying to the nations, that they are destined to avenge the Jews. And that force was so that Haman would think, “Whom would the king delight to honor besides myself?” Hence, in the last letters he specifically wrote, straight from the King, “that the Jews should be ready.” Conversely, in the first letters he did not specifically write “the Jews.” This is why they had the strength to complain.
The thing is that this force was given because one should not justify any desire for reception of Lights, to extend the Upper Lights below, as the whole work was to bestow. Hence, he cannot extend something from below. Hence, by giving strength to Haman, he specifically wants the greater Lights, as his name testifies, Haman the Agagite, the Gag (roof) of the degree, which is Gar.
Baal Hasulam, Shamati 136, The Difference between the First Letters and the Last Letters
Haman’s Pockets - Concerning the eating of the Haman Tashim, meaning Haman’s Pockets, [1] he said that since “man must be intoxicated on Purim until he cannot tell between the evil Haman and the blessed Mordecai,” we eat Haman Pockets. This is so that we will remember that Haman did not give us more than pockets, vessels, and not the interior. This means that it is only possible to receive Haman’s Kelim (vessels), and not the Lights, called “internality.” This is so because the vessels of reception are in Haman’s domain, and this is what we must take away from him.
However, it is impossible to extend Lights with the Kelim of Haman. This occurs specifically through the Kelim of Mordecai, which are vessels of bestowal. But the vessels of reception were restricted. And this is explained in the verse: “Now Haman said in his heart: ‘Whom would the king delight to honor besides myself?’”
This is called “a real will to receive.” This is why he said “let royal apparel be brought which the king uses to wear, and the horse that the king rides upon,” etc.. But in truth, Haman’s vessels, called “vessels of reception,” do not receive anything because of the Tzimtzum (restriction). All he has is a desire and a deficiency, meaning he knows what to ask. This is why it is written, “Then the king said to Haman: ‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew.’”
This is called “the Lights of Haman in the vessels of Mordecai,” in the vessels of bestowal.
Baal Hasulam, Shamati 229, Haman’s Pockets
Until One Does Not Know - “Until one does not know” - there are three discernments: