33.
The
Lots
on
Yom
Kippur
and
with
Haman
I
heard
on
Terumah
6,
February
12,
1943
It
is
written
(Leviticus
16:8),
“And
Aaron
shall
cast
lots
upon
the
two
goats:
one
lot
for
the
Lord,
and
the
other
lot
for
Azazel.”
Concerning
Haman,
it
is
written
(Esther
3:7),
“they
cast
a
pur,
that
is,
the
lot.”
A
lot
applies
where
there
cannot
be
a
scrutiny
in
the
mind
because
the
mind
does
not
reach
there
so
they
can
sort
out
which
is
good
and
which
is
evil.
In
that
state,
a
pur
is
cast,
when
they
rely
not
on
the
mind
but
on
what
the
lot
tells
them.
It
follows
that
when
using
the
word
“lot,”
it
comes
to
tell
us
that
now
we
are
going
above
reason.
Regarding
the
seventh
of
Adar
[sixth
month
of
the
Hebrew
calendar],
on
which
Moses
was
born
and
on
which
Moses
died,
we
must
understand
what
Adar
means.
It
comes
from
the
word
Aderet
[mantle],
as
it
is
written
about
Elijah
(Kings
1
19:19),
“and
cast
his
mantle
upon
him.”
Aderet
comes
from
the
word
Aderet
Se’ar
[hair],
which
are
Se’arot
[hair]
and
Dinim
[judgments],
which
are
foreign
thoughts
and
ideas
in
the
work,
removing
one
from
the
Creator.
Here
there
is
a
matter
of
overcoming
them.
Although
he
sees
many
contradictions
in
His
guidance,
he
should
still
overcome
them
through
faith
above
reason
and
say
that
they
are
guidance
in
the
manner
of
“The
Good
Who
Does
Good.”
This
is
the
meaning
of
what
is
written
about
Moses,
“And
Moses
hid
his
face.”
This
means
that
he
saw
all
the
contradictions
and
held
them
through
exertion
by
the
power
of
faith
above
reason.
It
is
as
our
sages
said,
“In
return
for
‘and
Moses
hid
his
face
for
he
was
afraid
to
look,’
he
was
rewarded
with
‘and
the
image
of
the
Lord
does
he
behold.’”
This
is
the
meaning
of
the
verse,
“Who
is
as
blind
as
My
servant,
and
who
is
as
deaf
as
My
angel?”
It
is
known
that
Eynaim
[eyes]
are
called
“reason,”
“mind,”
meaning
the
mind’s
eyes.
This
is
because
with
something
that
we
perceive
in
the
mind,
we
say,
“But
we
see
that
the
mind
and
the
reason
require
that
we
say
so.”
Hence,
one
who
goes
above
reason
is
as
one
who
has
no
eyes,
and
he
is
called
“blind,”
meaning
pretends
to
be
blind.
Also,
one
who
does
not
want
to
hear
what
the
spies
tell
him
and
pretends
to
be
deaf
is
called
“deaf.”
This
is
the
meaning
of
“Who
is
as
blind
as
My
servant,
and
who
is
as
deaf
as
My
angel?”
However,
when
one
says,
“They
have
eyes
but
they
see
not;
they
have
ears
but
they
hear
not,”
it
means
that
he
does
not
want
to
obey
what
the
reason
asserts
and
what
the
ears
hear,
as
it
is
written
about
Joshua
the
son
of
Nun,
that
a
bad
thing
never
entered
his
ears.
This
is
the
meaning
of
Aderet
Se’ar,
that
he
had
many
contradictions
and
judgments.
Each
contradiction
is
called
Se’ar
[hair],
and
under
each
Se’ar
there
is
a
dent.
This
means
that
one
makes
a
dent
in
the
head,
meaning
the
foreign
thought
fissures
and
punctures
one’s
head.
When
one
has
many
foreign
thoughts,
it
is
considered
having
many
Se’arot,
and
this
is
called
Aderet
Se’ar.
This
is
the
meaning
of
what
is
written
about
Elisha:
“And
he
went
from
there
and
found
Elisha
the
son
of
Shaphat,
who
was
plowing
with
twelve
yoke
of
oxen
before
him,
and
he
with
the
twelfth;
and
Elijah
passed
over
unto
him
and
cast
his
mantle
upon
him”
(Kings
1,
19).
(Yoke
means
pairs
of
Bakar
[oxen],
since
they
would
plow
with
pairs
of
oxen
together
that
were
tightened.
This
is
called
a
yoke
of
oxen.)
Bakar
means
Bikoret
[criticism],
and
twelve
refers
to
the
completeness
of
the
degree
(like
twelve
months
or
twelve
hours).
This
means
that
one
already
has
all
the
discernments
of
Se’arot
that
can
be
in
the
world,
and
then
an
Aderet
Se’ar
is
made
from
the
Se’arot.
However,
with
Elisha,
it
was
in
the
form
of
the
morning
of
Joseph,
as
it
is
written,
“As
soon
as
the
morning
was
light,
the
men
were
sent
away,
they
and
their
asses.”
It
means
that
one
has
already
been
rewarded
the
light
that
rests
over
these
contradictions,
since
through
the
contradictions,
called
criticism,
when
wanting
to
overpower
them,
it
is
by
drawing
light
on
them.
It
is
as
it
is
written,
“He
who
comes
to
purify
is
aided.”
Because
he
already
drew
the
light
on
all
the
criticism,
and
he
has
nothing
more
to
add,
since
all
the
criticism
has
been
completed
in
him,
then
the
criticism
and
the
contradictions
in
him
end
by
themselves.
This
follows
the
rule
that
no
act
is
in
vain,
since
there
is
no
operator
without
a
purpose.
Indeed,
we
must
know
that
what
appears
to
one
as
things
that
contradict
the
guidance
of
“The
Good
Who
Does
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
exaltedness
of
the
Creator,”
which
one
extends
when
having
the
contradictions,
called
Dinim
[judgments].
This
means
that
the
contradictions
can
be
annulled
if
one
wants
to
overcome
them,
only
if
he
extends
the
exaltedness
of
the
Creator.
You
find
that
these
Dinim
cause
the
drawing
of
the
exaltedness
of
the
Creator.
This
is
the
meaning
of
what
is
written,
“and
cast
his
mantle
upon
him.”
It
means
that
afterward
he
attributed
the
whole
mantle
of
hair
to
Him,
to
the
Creator.
That
is,
now
he
saw
that
the
Creator
gave
him
this
mantle
deliberately,
in
order
to
draw
the
upper
light
on
them.
However,
one
can
only
see
this
later,
after
one
has
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].
For
this
reason,
he
sees
that
all
the
exaltedness
of
the
Creator
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
exaltedness
of
the
Creator
is
awarded
through
the
Aderet,
and
this
is
the
meaning
of
“let
the
exaltedness
of
God
be
in
their
mouth.”
This
means
that
through
the
faults
in
the
work
of
the
Creator,
it
causes
him
to
rise
up,
as
without
a
push
one
is
idle
to
make
a
movement
and
agrees
to
remain
in
the
state
he
is
in.
But
if
one
descends
to
a
lower
degree
than
he
understands,
this
gives
one
the
strength
to
overcome,
for
one
cannot
stay
in
such
a
bad
state,
since
one
cannot
agree
to
remain
like
that,
in
the
state
to
which
he
has
descended.
For
this
reason,
one
must
always
prevail
and
emerge
from
the
state
of
descent.
In
that
state,
he
must
draw
upon
himself
the
exaltedness
of
the
Creator.
This
causes
him
to
extend
higher
forces
from
above,
or
he
remains
in
utter
lowliness.
It
follows
that
through
the
Se’arot,
one
gradually
discovers
the
exaltedness
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
will
prepare
and
the
righteous
will
wear,”
and
also,
“and
you
shall
serve
your
brother.”
This
means
that
all
the
enslavement,
meaning
the
contradictions
that
there
were,
which
appeared
to
be
obstructing
the
holy
work,
and
were
working
against
Kedusha
[holiness].
Now,
when
granted
the
light
of
the
Creator,
which
is
placed
over
these
contradictions,
we
see
the
opposite—that
they
were
serving
the
Kedusha.
That
is,
through
them,
there
was
a
place
for
the
Kedusha
to
clothe
in
their
dresses.
This
is
called
“the
wicked
will
prepare
and
the
righteous
will
wear,”
meaning
that
they
gave
the
Kelim
[vessels]
and
the
place
for
the
Kedusha.
Now
we
can
interpret
what
our
sages
wrote
(Hagigah
15a),
“Rewarded—a
righteous.
He
takes
his
share
and
his
friend’s
share
in
heaven.
Convicted—a
wicked.
He
takes
his
share
and
his
friend’s
share
in
hell.”
It
means
that
one
takes
the
Dinim
and
the
foreign
thoughts
of
one’s
friend,
which
we
should
interpret
over
the
whole
world,
meaning
that
this
is
why
the
world
was
created
filled
with
so
many
people,
each
with
his
own
thoughts
and
opinions,
and
all
are
present
in
the
same
world.
It
is
so
deliberately,
so
that
each
and
every
one
will
be
incorporated
in
all
of
one’s
friend’s
thoughts.
Thus,
when
one
repents,
there
will
be
benefit
from
this
Hitkalelut
[mingling/
incorporation].
It
is
so
because
when
one
wants
to
repent,
he
must
sentence
himself
and
the
entire
world
to
the
side
of
merit,
since
he
himself
is
incorporated
in
all
the
foreign
notions
and
thoughts
of
the
entire
world.
This
is
the
meaning
of
“Convicted—a
wicked.
He
takes
his
share
and
his
friend’s
share
in
hell.”
It
follows
that
when
he
was
still
wicked,
called
“convicted,”
one’s
own
share
was
of
Se’arot,
contradictions,
and
foreign
thoughts.
But
also,
he
was
mingled
with
one’s
friend’s
share
in
hell,
meaning
he
was
incorporated
in
all
the
views
of
all
the
people
in
the
world.
Therefore,
when
later
he
becomes
“Rewarded—a
righteous,”
meaning
after
he
repents,
he
sentences
himself
and
the
entire
world
“to
the
side
of
merit,
he
takes
his
share
and
his
friend’s
share
in
heaven.”
This
is
because
he
must
draw
upper
light
for
the
foreign
thoughts
of
all
the
people
in
the
world,
too,
since
he
is
mingled
with
them
and
must
sentence
them
to
the
side
of
merit.
This
is
precisely
through
extending
the
upper
light
over
these
Dinim
of
the
general
public.
Although
they
themselves
cannot
receive
this
light
that
he
had
drawn
on
their
behalf
because
they
do
not
have
Kelim
that
are
ready
for
this,
but
he
drew
it
for
them
as
well.
Yet,
we
must
understand
according
to
the
famous
rule
that
one
who
causes
extension
of
lights
in
upper
degrees,
they
say
that
to
the
extent
that
one
induces
light
in
the
upper
one,
one
receives
from
these
lights,
too,
since
he
was
the
cause.
Accordingly,
the
wicked,
too,
should
have
received
a
part
of
the
lights
that
they
induced
in
the
righteous.
To
understand
this,
we
must
present
the
matter
of
the
lots.
There
were
two
lots,
as
it
is
written,
“One
lot
for
the
Lord,
and
the
other
lot
for
Azazel.”
It
is
known
that
a
lot
is
a
matter
of
above
reason.
Hence,
when
the
lot
is
above
reason,
it
causes
the
other
to
be
for
Azazel.
This
is
the
meaning
of
“It
shall
whirl
upon
the
head
of
the
wicked.”
It
is
so
because
through
these
contradictions,
he
extended
the
upper
light.
You
find
that
in
this
manner,
the
exaltedness
of
the
Creator
increases,
and
for
the
wicked
it
is
a
drawback
since
their
whole
desire
is
only
within
reason.
When
the
light
that
comes
based
on
above
reason
increases,
they
wither
away
and
become
annulled.
Hence,
all
the
wicked
have
is
their
help
to
the
righteous
to
extend
the
exaltedness
of
the
Creator,
and
then
they
are
annulled.
This
is
called
“Rewarded—he
takes
his
share
and
his
friend’s
share
in
heaven.”
(Author’s
comment:
This
implies
that
only
one
who
helped
make
the
correction
of
creating
the
reality
of
appearance
of
the
light
through
good
deeds,
hence
this
act
remains
in
Kedusha.
One
receives
what
one
induces
above
to
make
a
place
for
the
expansion
of
the
light.
In
that
state,
the
lower
one
receives
what
he
causes
to
the
upper
one.
However,
the
contradictions
and
the
Dinim
are
canceled,
since
they
are
replaced
by
the
exaltedness
of
the
Creator,
which
appears
over
the
above
reason,
while
they
want
it
to
appear
specifically
on
Kelim
of
within
reason.
This
is
why
they
are
annulled.
This
is
how
we
can
interpret.)
However,
the
foreign
thoughts,
too,
which
the
public
caused
to
draw
exaltedness
over
them,
that
light
remains
for
them.
When
they
are
worthy
of
receiving,
they
will
receive
what
each
causes
the
drawing
of
the
upper
light
on
them,
too.
This
is
the
meaning
of
“A
path
that
runs
through
the
split
of
the
hair,”
brought
in
The
Zohar
(Part
15,
and
in
The
Sulam
[commentary],
Item
33,
p
56),
which
distinguishes
between
right
and
left.
The
two
lots
that
were
on
Yom
Kippurim,
which
is
repentance
from
fear.
Also,
there
was
a
lot
on
Purim,
which
is
repentance
from
love.
This
is
so
because
it
was
then
prior
to
the
building
of
the
Temple,
and
at
that
time
they
needed
repentance
from
love.
But
first,
there
had
to
be
a
need
for
them
to
repent.
This
need
causes
Dinim
and
Se’arot
[pl.
of
hair].
This
is
what
it
means
that
Haman
was
given
authority
from
above,
by
way
of,
I
place
government
over
you,
that
he
will
rule
over
you.
This
is
why
it
was
written
that
Haman
“had
cast
pur,
that
is,
the
lot,”
on
the
month
of
Adar,
which
is
the
twelfth,
as
it
is
written
“twelve
oxen,”
written
about
Elisha.
It
is
written,
“two
rows,
six
in
a
row,”
which
is
the
month
of
Adar,
as
in
Aderet
Se’ar,
which
are
the
biggest
Dinim.
By
this
Haman
knew
that
he
would
defeat
Israel,
since
Moses
died
on
the
month
of
Adar.
However,
he
did
not
know
that
Moses
was
born
on
it,
as
in,
“and
they
saw
that
it
was
good.”
It
is
so
because
when
one
strengthens
in
the
toughest
situation,
one
is
granted
the
greatest
lights,
called
“the
exaltedness
of
the
Creator.”
This
is
the
meaning
of
“fine
twined
linen.”
In
other
words,
because
they
have
been
granted
“the
path
that
runs
in
the
split
of
the
hair,”
“two
rows,
six
in
a
row,”
then
“twined,”
from
the
words
“a
stranger
removed.”
It
means
that
the
stranger,
meaning
the
Sitra
Achra,
is
annulled
and
gone
because
he
has
already
completed
his
task.
You
find
that
all
the
Dinim
and
contradictions
came
only
to
show
the
exaltedness
of
the
Creator.
Hence,
with
Jacob,
who
was
a
smooth
man,
without
Se’arot,
it
was
impossible
to
disclose
the
exaltedness
of
the
Creator,
since
he
had
no
cause
or
need
to
extend
them.
For
this
reason,
Jacob
could
not
receive
the
blessings
from
Isaac,
as
he
had
no
Kelim
[vessels],
and
there
is
no
light
without
a
Kli
[vessel].
This
is
why
Rebecca
advised
him
to
take
Esau’s
clothes.
And
this
is
the
meaning
of
“and
his
hand
had
hold
on
Esau’s
heel.”
This
means
that
although
he
did
not
have
any
hair,
he
took
it
from
Esau.
This
is
what
Isaac
saw
and
said,
“The
hands
are
the
hands
of
Esau,
but
the
voice
is
the
voice
of
Jacob.”
In
other
words,
Isaac
liked
the
correction
that
Jacob
did
and
by
that
his
Kelim
for
the
blessings
were
made.
This
is
the
reason
that
we
need
such
a
big
world
with
so
many
people,
so
that
each
will
be
incorporated
in
his
friend.
It
follows
that
each
individual
is
incorporated
in
thoughts
and
desires
of
an
entire
world.
This
is
why
a
person
is
called
“a
small
world”
in
and
of
itself,
for
the
above
reason.
This
is
also
the
meaning
of
“not
rewarded.”
That
is,
when
one
has
still
not
been
rewarded,
“He
takes
his
share
and
his
friend’s
share
in
hell.”
It
means
that
he
is
incorporated
with
his
friend’s
hell.
Moreover,
even
when
one
has
already
corrected
one’s
own
part
of
hell,
if
he
has
not
corrected
his
friend’s
share,
meaning
he
has
not
corrected
his
part
that
is
incorporated
with
the
world,
he
is
still
not
considered
whole.
Now
we
understand
that
although
Jacob
himself
was
smooth,
without
Se’arot,
he
still
held
the
heel
of
Esau.
It
means
that
he
takes
the
Se’arot
by
being
incorporated
with
Esau.
Hence,
when
he
is
rewarded
with
correcting
them,
he
takes
his
friend’s
share
in
Heaven,
referring
to
the
measure
of
the
exaltedness
of
the
upper
light
that
he
had
extended
over
the
Se’arot
of
the
general
public.
He
is
rewarded
that,
although
the
general
public
still
cannot
receive
because
they
lack
the
qualification
for
it.
Now
we
can
understand
the
argument
of
Jacob
and
Esau.
Esau
said,
“I
have
enough,”
and
Jacob
said,
“I
have
everything,”
meaning
“two
rows,
six
in
a
row,”
meaning
within
reason
and
above
reason,
which
is
the
will
to
receive
and
the
light
of
Dvekut
[adhesion].
Esau
said,
“I
have
enough,”
which
is
a
light
that
comes
in
vessels
of
reception,
within
reason.
Jacob
said
that
he
had
everything,
meaning
two
discernments.
In
other
words,
he
was
using
the
vessels
of
reception,
and
also
had
the
light
of
Dvekut.
This
is
the
meaning
of
the
mixed
multitude
that
made
the
calf
and
said,
“this
is
your
god
oh
Israel,”
meaning
Eleh
[these]
without
the
Mi
[who],
meaning
that
they
wanted
to
connect
only
to
the
Eleh,
and
not
to
the
Mi.
It
means
that
they
did
not
want
both,
which
is
the
Mi
and
the
Eleh,
which
together
make
up
the
name
Elokim
[God],
meaning
enough
and
everything.
This
they
did
not
want.
This
is
the
meaning
of
the
Cherubim,
which
are
Kravia
and
Patia.
One
Cherub
on
the
one
end,
which
is
the
discernment
of
enough,
and
one
Cherub
on
the
other
end,
which
is
the
discernment
of
everything.
This
is
also
the
meaning
of
“the
voice
speaking
to
him
from
between
the
two
cherubim.”
But
how
can
this
be?
After
all
they
are
two
ends,
opposite
from
one
another.
Still,
he
had
to
make
a
Patia
[fool]
and
thus
receive.
And
this
is
called
“above
reason”:
One
does
what
one
is
told
although
he
does
not
understand
anything
that
he
is
told.
Regarding
the
“everything,”
called
“above
reason,”
one
should
try
to
work
with
gladness
since
through
gladness
the
true
measure
of
the
everything
appears.
If
one
has
no
gladness,
then
one
should
feel
sorry
that
he
has
no
gladness,
since
this
is
the
primary
place
of
the
work,
to
discover
the
gladness
that
he
is
working
above
reason.
Hence,
when
one
has
no
gladness
from
this
work,
he
should
afflict
himself
for
it.
This
is
the
meaning
of
what
is
written,
“whose
heart
makes
him
willing,”
which
means
being
sick
and
tormented
over
not
having
gladness
from
this
work.
This
is
the
meaning
of
“because
you
did
not
serve
the
Lord
your
God
with
gladness
because
of
the
abundance
of
all
things.”
Instead,
you
left
the
everything
and
took
only
the
enough.
Hence,
in
the
end
you
will
be
far
below
and
without
anything,
meaning
you
will
lose
the
enough,
too.
However,
to
the
extent
that
one
has
the
“everything,”
and
he
is
glad,
to
that
extent
he
is
imparted
the
“enough.”
Accordingly,
we
should
interpret
the
words,
“women
weeping
for
Tammuz”
(Ezekiel
8).
Rashi
interprets
that
“They
had
idolatry,
that
he
had
lead
inside
his
eyes,
and
they
were
heating
it
to
melt
the
lead
out
of
the
eyes.”
We
should
interpret
the
matter
of
crying,
meaning
that
they
have
no
gladness
because
there
is
dust
in
the
eyes.
Dust
is
Behina
Dalet,
meaning
the
kingdom
of
heaven,
which
is
faith
above
reason.
This
discernment
bears
the
form
of
dust,
meaning
it
is
unimportant.
And
this
work
has
the
taste
of
dust,
meaning
it
is
only
as
important
as
dust.
The
allegory
about
the
women
weeping
for
Tammuz
is
that
they
burn
this
idolatry
so
that
by
heating,
the
dust
will
come
out
from
the
lead.
It
implies
that
they
are
crying
over
the
work
that
they
were
given
to
believe
above
reason
that
His
guidance
is
good
and
does
good,
while
within
reason
they
see
only
contradictions
in
His
guidance.
This
work
is
the
work
of
Kedusha,
and
they
want
to
remove
the
dust,
meaning
the
work
of
above
reason,
called
“dust.”
However,
the
eyes,
called
“sight,”
imply
seeing
His
guidance,
being
within
reason;
this
is
called
“idolatry.”
This
resembles
a
person
whose
craft
is
to
make
pots
and
vessels
from
earth,
whose
work
is
to
make
clay
pots.
The
order
is
that
first
he
makes
round
balls
of
clay,
and
then
cuts
and
makes
holes
in
the
balls.
And
when
the
young
son
sees
what
his
father
is
doing,
he
cries,
“Father,
why
are
you
ruining
the
balls?”
The
son
does
not
understand
that
the
father’s
primary
goal
is
the
holes,
since
only
the
holes
can
become
receptacles,
and
the
son
wants
to
close
the
holes
that
the
father
made
in
the
balls.
So
it
is
here.
This
dust
inside
the
eyes,
which
blocks
his
vision,
so
that
wherever
he
looks
he
finds
contradictions
in
Providence,
this
is
the
whole
Kli
by
which
he
can
discover
the
sparks
of
unconditional
love,
called
“a
joy
of
Mitzva.”
It
is
said
about
this,
“If
the
Creator
does
not
help
him,
he
cannot
overcome
it.”
This
means
that
if
the
Creator
had
not
given
him
these
thoughts,
he
would
have
been
unable
to
receive
any
ascension.