37.
An
Article
for
Purim
I
heard
in
1948
We
must
understand
several
precisions
in
the
Megilla:
-
It
is
written,
“After
these
things,
King
Ahasuerus
promoted
Haman.”
We
must
understand
what
is
“After
these
things,”
meaning
after
Mordecai
had
saved
the
king.
It
seems
reasonable
that
the
king
should
have
promoted
Mordecai.
But
what
does
it
say?
That
he
promoted
Haman.
-
When
Ester
told
the
king,
“for
we
are
sold,
I
and
my
people,”
the
king
asked,
“Who
is
he
and
where
is
he?”
It
means
that
the
king
knew
nothing
of
it,
although
it
explicitly
says
that
the
king
told
Haman,
“The
silver
is
given
to
you,
the
people
also,
to
do
with
them
as
it
seems
good
to
you.”
Thus,
we
see
that
the
king
did
know
about
the
sale.
-
Our
sages
said
about
“according
to
every
man’s
wish”:
“Raba
said,
‘to
do
according
to
the
will
of
Mordecai
and
Haman’”
(Megilla
12).
It
is
known
that
where
it
says
only
“king”
it
refers
to
the
King
of
the
world.
Thus,
how
can
it
be
that
the
Creator
would
act
according
to
the
will
of
a
wicked
one?
-
It
is
written,
“Mordecai
knew
all
that
was
done.”
This
implies
that
only
Mordecai
knew,
since
prior
to
that,
it
is
written,
“and
the
city
of
Shushan
was
perplexed.”
Thus,
the
whole
city
of
Shushan
knew
about
it.
-
It
is
written,
“for
a
writing
that
was
written
in
the
king’s
name
and
sealed
with
the
king’s
ring
may
not
be
reversed.”
Thus,
how
did
he
give
the
second
letters
afterward,
which
ultimately
cancel
the
first
letters?
-
What
does
it
mean
that
our
sages
said,
“On
Purim,
one
must
intoxicate
until
he
cannot
tell
the
cursed
Haman
from
the
blessed
Mordecai”?
-
What
does
it
mean
that
our
sages
said
about
the
verse,
“And
the
drinking
was
according
to
the
law,”
what
is
“according
to
the
law?”
Rabbi
Hanan
said
in
the
name
of
Rabbi
Meir,
“according
to
the
law
of
Torah.”
What
is
the
law
of
Torah?
More
eating
than
drinking.
To
understand
the
above,
we
must
first
understand
the
matter
of
Haman
and
Mordecai.
Our
sages
said
about
the
verse,
“according
to
every
man’s
wish,”
meaning
Haman
and
Mordecai.
We
should
interpret
that
Mordecai’s
wish
is
called
“the
view
of
Torah,”
which
is
more
eating
than
drinking,
and
Haman’s
wish
is
the
opposite,
more
drinking
than
eating.
We
asked,
“How
can
it
be
that
he
would
make
a
meal
according
to
the
will
of
a
wicked
one”?
The
answer
to
this
is
written
next
to
it:
“none
did
compel.”
It
means
that
the
drinking
was
not
compulsory,
and
this
is
the
meaning
of
“none
did
compel.”
It
is
as
our
sages
said
about
the
verse,
“And
Moses
hid
his
face
for
he
was
afraid
to
look.”
They
said
that
in
return
for
“And
Moses
hid
his
face,”
he
was
rewarded
with,
“and
the
image
of
the
Lord
does
he
behold.”
This
means
that
precisely
because
he
did
not
need
that
(meaning
he
could
make
a
Masach
[screen]
over
it),
he
was
permitted
to
receive.
This
is
the
meaning
of
the
verse,
“I
have
laid
help
upon
one
who
is
mighty.”
It
means
that
the
Creator
gives
help
to
one
who
is
mighty
and
can
walk
in
the
ways
of
the
Creator.
It
is
written,
“And
the
drinking
was
according
to
the
law.”
What
is
“according
to
the
law?”
Because
“none
did
compel.”
It
means
that
he
did
not
need
the
drinking,
but
once
they
began
to
drink,
they
were
taken
after
it,
meaning
they
were
tied
to
the
drinking,
they
needed
the
drinking,
or
else
they
would
not
be
able
to
go
forward.
This
is
called
“compel,”
and
this
is
considered
that
they
canceled
the
method
of
Mordecai.
This
is
also
the
meaning
of
what
our
sages
said,
that
that
generation
was
sentenced
to
perish
because
they
enjoyed
the
meal
of
a
wicked
one.
In
other
words,
had
they
received
the
drinking
in
the
form
of
“none
did
compel,”
they
would
not
have
canceled
Mordecai’s
wish,
and
this
is
the
method
of
Israel.
However,
afterward,
when
they
took
the
drinking
in
a
form
of
“did
compel,”
it
follows
that
they
themselves
sentenced
the
law
of
Torah
to
perish,
which
is
the
quality
of
Israel.
This
is
the
meaning
of
more
eating
than
drinking.
Drinking
refers
to
disclosing
Hochma
[wisdom],
called
“knowing.”
Eating,
on
the
other
hand,
is
called
Ohr
de
Hassadim
[light
of
mercy],
which
is
faith.
This
is
the
meaning
of
Bigtan
and
Teresh,
who
sought
to
lay
hands
on
the
king
of
the
world.
“And
the
thing
became
known
to
Mordecai…
…
inquisition
was
made
of
the
matter,
and
it
was
found
to
be
so.”
The
matter
of
seeking
was
not
at
once,
and
Mordecai
did
not
obtain
it
easily,
but
after
much
work
was
the
matter
of
this
flaw
revealed
to
him.
Once
it
had
become
evident
to
him,
“they
were
both
hanged.”
That
is,
after
the
sensation
of
the
blemish
in
it,
they
were
hanged,
meaning
they
removed
these
actions
and
desires
from
the
world.
“After
these
things,”
meaning
after
all
the
labor
and
the
exertions
Mordecai
had
made
by
the
scrutiny
that
he
had
made,
the
king
wanted
to
reward
him
for
his
effort
of
working
only
Lishma
[for
Her
sake]
and
not
for
himself.
Since
there
is
a
rule
that
the
lower
one
cannot
receive
anything
without
a
need,
as
there
is
no
light
without
a
Kli
[vessel],
and
a
Kli
is
called
a
“need,”
since
he
does
not
need
anything
for
himself,
how
can
he
be
given
anything?
Had
the
king
asked
Mordecai
what
he
should
give
him
for
his
labor,
since
Mordecai
is
righteous,
whose
work
is
only
to
bestow
without
any
need
to
ascend
in
degrees,
and
he
is
content
with
little,
while
the
king
wished
to
give
the
light
of
wisdom,
which
extends
from
the
left
line,
and
Mordecai’s
work
was
only
from
the
right
line.
What
did
the
king
do?
He
promoted
Haman,
meaning
he
made
the
left
line
important.
This
is
the
meaning
of
“and
set
his
seat
above
all
the
ministers.”
In
addition,
he
gave
him
the
control,
meaning
that
all
the
king’s
slaves
kneeled
and
bowed
before
Haman,
“for
the
king
had
so
commanded,”
that
he
would
receive
control,
and
everyone
accepted
him.
The
matter
of
kneeling
is
the
acceptance
of
the
ruling
since
they
liked
Haman’s
way
in
the
work
more
than
Mordecai’s
way.
All
the
Jews
in
Shushan
accepted
Haman’s
control
until
it
was
hard
for
them
to
understand
Mordecai’s
view.
After
all,
everyone
understands
that
the
work
of
walking
in
the
left
line,
called
knowing,
is
easier
than
walking
in
the
ways
of
the
Creator.
It
is
written
that
they
asked,
“Why
are
you
transgressing
against
the
king’s
commandment?”
Since
they
saw
that
Mordecai
persisted
with
his
opinion
of
walking
in
the
way
of
faith,
they
became
perplexed
and
did
not
know
who
was
right.
They
went
and
asked
Haman
who
was
right,
as
it
is
written,
“They
told
Haman
to
see
whether
Mordecai’s
words
would
stand,
for
he
had
told
them
that
he
was
a
Jew.”
It
means
that
the
way
of
the
Jew
is
more
eating
than
drinking,
meaning
faith
is
the
rudiment,
and
this
is
the
whole
basis
of
Judaism.
This
caused
Haman
a
great
disturbance;
why
would
Mordecai
not
agree
with
his
view?
Hence,
when
everyone
saw
Mordecai’s
way,
who
argued
that
he
alone
was
taking
the
path
of
Judaism,
and
those
who
take
another
path
are
regarded
as
doing
idol
worship,
as
it
is
written,
“Yet
all
this
is
worthless
to
me
each
time
I
see
Mordecai
the
Jew
sitting
at
the
king’s
gate,”
since
Mordecai
claims
that
only
through
him
is
the
gate
to
the
king,
and
not
that
of
Haman.
Now
we
can
understand
why
it
is
written,
“Mordecai
knew,”
meaning
that
it
is
specifically
Mordecai
who
knew.
But
it
is
written,
“but
the
city
of
Shushan
was
perplexed,”
meaning
that
everyone
knew.
We
should
interpret
that
the
city
of
Shushan
was
perplexed
and
did
not
know
who
was
right,
but
Mordecai
knew
that
if
there
would
be
Haman’s
control,
that
would
mean
the
annihilation
of
the
people
of
Israel,
meaning
that
he
would
obliterate
the
whole
of
Israel
from
the
world,
meaning
the
people
of
Israel’s
way
of
Judaism,
whose
basis
of
the
work
is
faith
above
reason,
called
“covered
Mercy,”
to
go
with
the
Creator
with
eyes
shut,
and
to
always
say
about
oneself,
“They
have
eyes
but
they
see
not,”
since
Haman’s
whole
grip
is
on
the
left
line,
called
knowing,
the
opposite
of
faith.
This
is
the
meaning
of
the
lots
that
Haman
cast,
as
it
was
on
Yom
Kippurim
[Day
of
Atonement],
as
it
is
written,
“one
lot
for
the
Lord,
and
one
lot
for
Azazel.”
The
lot
for
the
Lord
means
a
discernment
of
“right,”
which
is
Hassadim
[mercy],
called
“eating,”
which
is
faith.
The
lot
for
Azazel
is
the
left
line,
which
is
in
fact
considered
“good
for
nothing,”
and
all
the
Sitra
Achra
[other
side]
stems
from
here.
Hence,
a
blockage
on
the
lights
extends
from
the
left
line,
as
only
the
left
line
freezes
the
lights.
This
is
the
meaning
of
“cast
pur,
that
is,
the
lot,”
meaning
he
interprets
what
he
cast.
He
says
“pur,”
which
means
Pi
Ohr
(pronounced
Pi
Ohr
[a
mouth
of
light]).
All
the
lights
were
blocked
through
the
lot
for
Azazel,
and
you
find
that
he
cast
all
the
lights
down.
Haman
thought
that
“the
righteous
shall
prepare
and
the
wicked
shall
wear.”
In
other
words,
Haman
thought
that
concerning
all
the
efforts
and
the
exertions
that
Mordecai
had
made,
along
with
all
who
accompanied
him,
the
reward
that
they
deserve,
Haman
thought
that
he
would
take
that
reward.
That
is,
Haman
thought
that
he
would
take
the
lights
that
appear
through
the
corrections
of
Mordecai
into
his
own
authority.
All
this
was
because
he
saw
that
the
king
had
given
him
the
power
to
extend
light
of
wisdom
below.
Hence,
when
he
came
to
the
king
saying
“to
destroy
the
Jews,”
meaning
revoke
Israel’s
dominion,
which
is
faith
and
mercy,
and
make
knowledge
disclosed
in
the
world,
the
king
had
replied
to
him,
“The
silver
is
given
to
you,
the
people
also,
to
do
with
them
as
it
seems
good
to
you,”
meaning
as
Haman
sees
fit,
according
to
his
dominion,
which
is
left
and
knowing.
The
whole
difference
between
the
first
and
second
letters
is
in
the
word
Jews.
In
“The
written
synopsis”
(the
copy
refers
to
the
content
that
came
out
from
the
king.
Afterward,
the
written
synopsis
is
interpreted,
explaining
the
intention
of
the
synopsis)
it
was
said,
“to
be
given
out
for
a
decree
in
every
state,
revealed
to
all
peoples,
that
they
should
be
ready
for
this
day.”
It
does
not
say
for
whom
they
should
be
ready,
but
Haman
interpreted
the
synopsis,
as
it
is
written,
“and
he
wrote
all
that
Haman
commanded.”
The
word
Jews
is
written
in
the
second
letters,
as
it
is
written,
“The
written
synopsis,
to
be
given
out
for
a
decree
in
every
state,
revealed
to
all
the
peoples,
and
that
the
Jews
should
be
ready
for
this
day
to
avenge
themselves
on
their
enemies.”
Hence,
when
Haman
came
to
the
king,
the
king
told
him,
“The
silver
that
had
been
pre-prepared
is
given
to
you,”
meaning
you
need
not
do
anything
more
since
“the
people
also
[are
given
to
you],
to
do
with
them
as
it
seems
good
to
you.”
In
other
words,
the
people
already
want
to
do
as
seems
good
to
you,
meaning
the
people
want
to
receive
your
control.
Yet,
the
king
did
not
tell
him
to
revoke
the
control
of
Mordecai
and
the
Jews.
Instead,
it
had
been
preordained
that
now,
at
this
time,
there
would
be
a
disclosure
of
Hochma,
which
is
as
“being
favored
by
you.”
The
written
synopsis
was
“to
be
given
out
for
a
decree
in
every
state,
revealed
to
all
peoples.”
It
means
that
the
decree
was
that
it
will
be
published
that
the
matter
of
the
disclosure
of
Hochma
(is)
for
all
the
nations.
However,
it
did
not
say
that
the
quality
of
Mordecai
and
the
Jews
would
be
revoked,
which
is
faith.
Instead,
the
intention
was
that
there
would
be
disclosure
of
Hochma
[wisdom],
but
they
would
still
choose
Hassadim
[mercy].
Haman
said
that
since
now
is
the
time
of
disclosure
of
Hochma,
the
disclosure
of
Hochma
is
certainly
given
so
as
to
use
the
Hochma,
as
who
does
something
that
is
not
to
be
used?
If
it
is
not
used,
it
follows
that
the
operation
was
in
vain.
Hence,
it
must
be
the
will
of
the
Creator,
and
the
Creator
had
made
that
disclosure
so
as
to
use
the
Hochma.
Mordecai’s
argument
was
that
the
disclosure
is
only
to
show
that
what
they
take
for
themselves,
to
walk
in
the
right
line,
which
is
covered
Hassadim,
is
not
because
there
is
no
choice,
and
this
is
why
they
take
this
path.
This
seems
like
coercion,
meaning
that
they
have
no
other
choice
since
presently
there
is
no
revealed
Hochma.
Instead,
now
that
there
is
revealed
Hochma,
there
is
room
for
choosing
of
their
own
free
will.
In
other
words,
they
choose
a
path
of
Hassadim
more
than
the
left,
which
is
the
disclosure
of
Hochma.
This
means
that
the
disclosure
was
only
so
they
could
reveal
the
importance
of
Hassadim,
that
it
was
more
important
to
them
than
Hochma.
It
is
as
our
sages
said,
“thus
far
coercively,
henceforth
willingly.”
And
this
is
the
meaning
of
“the
Jews
observed
and
took
upon
them.”
It
follows
that
the
disclosure
of
Hochma
came
now
only
so
they
would
be
able
to
receive
the
way
of
the
Jew
willingly.
And
this
was
the
dispute
between
Mordecai
and
Haman.
Mordecai’s
argument
was
that
what
we
now
see,
that
the
Creator
reveals
the
authority
of
Hochma
is
not
so
they
would
receive
the
Hochma,
but
in
order
to
improve
the
Hassadim,
meaning
that
now
they
will
be
able
to
show
that
their
reception
of
the
Hassadim
is
voluntary.
That
is,
they
have
room
to
receive
Hochma,
since
now
is
the
time
of
the
control
of
the
left,
which
shines
Hochma,
yet
they
choose
Hassadim.
It
follows
that
now
they
show—by
receiving
the
Hassadim—that
the
right
rules
over
the
left.
Thus,
the
Jewish
law
is
the
important
one,
and
Haman
claimed
the
opposite,
that
the
Creator’s
current
disclosure
of
the
left
line,
which
is
Hochma,
is
in
order
to
use
the
Hochma.
Otherwise,
it
would
mean
that
the
Creator
did
something
needlessly,
meaning
that
He
did
something
and
there
is
no
one
to
enjoy
it.
Hence,
we
should
not
regard
what
Mordecai
says,
but
everyone
should
listen
to
him
and
use
the
disclosure
of
Hochma
that
now
appeared.
It
follows
that
the
second
letters
did
not
revoke
the
first.
Rather,
they
presented
an
explanation
and
interpretation
to
the
first
written
synopsis,
that
the
matter
of
the
publication
to
all
the
peoples,
the
matter
of
the
disclosure
of
Hochma
that
now
shines,
is
for
the
Jews.
In
other
words,
it
is
so
that
the
Jews
would
be
able
to
choose
Hassadim
of
their
own
will,
and
not
because
there
is
no
other
path
to
choose.
This
is
why
it
is
written
in
the
second
letters,
“and
that
the
Jews
should
be
ready
for
this
day
to
avenge
themselves
on
their
enemies.”
It
means
that
the
control
that
Hochma
now
has
is
in
order
to
show
that
they
prefer
Hassadim
to
Hochma.
This
is
called
“to
avenge
themselves
on
their
enemies.”
This
is
because
their
enemies
want
specifically
Hochma,
whereas
the
Jews
reject
the
Hochma.
Now
we
can
understand
what
we
asked
about
the
question
of
the
king,
“Who
is
he,
and
where
is
he,
who
dared
to
do
so?”
And
why
did
He
ask?
After
all,
the
king
himself
had
told
Haman,
“The
silver
is
given
to
you,
the
people
also,
to
do
with
them
as
it
seems
good
to
you.”
(It
is
as
we
have
said
that
the
meaning
is
that
the
matter
of
disclosing
Hochma
is
with
the
intention
that
the
people
will
do
as
seems
good
to
you,
meaning
that
there
would
be
room
for
choice.
This
is
called
“the
people
also,
to
do
with
them
as
it
seems
good
to
you.”
However,
if
there
is
no
disclosure
of
Hochma,
there
is
no
room
for
choice,
but
the
Hassadim
that
they
take,
it
seems
that
it
is
because
they
have
no
choice.)
It
means
that
all
this
came
about
because
the
king
gave
the
order
that
now
would
be
the
time
of
disclosing
Hochma.
The
intention
was
that
the
left
would
serve
the
right.
By
that
it
would
become
apparent
that
the
right
is
more
important
than
the
left,
and
this
is
why
they
choose
Hassadim.
This
is
the
meaning
of
Megillat
Ester
[the
scroll
of
Ester].
There
seems
to
be
a
contradiction
in
terms
here,
since
Megillah
[scroll]
means
that
it
is
Galui
[revealed]
to
all,
while
Ester
means
that
there
is
Hastara
[concealment].
However,
we
should
interpret
that
the
whole
disclosure
is
in
order
to
give
room
to
choose
concealment.
Now
we
can
understand
what
our
sages
said,
“On
Purim,
one
must
intoxicate
until
one
cannot
tell
between
the
cursed
Haman
and
the
blessed
Mordecai.”
The
matter
of
Mordecai
and
Ester
was
prior
to
building
of
the
Second
Temple,
and
the
building
of
the
Temple
signifies
the
extension
of
Hochma,
and
Malchut
is
called
“The
Temple.”
This
is
the
meaning
of
Mordecai
sending
Ester
to
go
to
the
king
and
ask
for
her
people,
and
she
replied,
“all
the
king’s
servants,”
etc.,
“who
is
not
called,
there
is
one
law
for
him,
that
he
be
put
to
death,”
etc.,
“and
I
have
not
been
called
to
come
in
unto
the
king
these
thirty
days.”
It
means
that
it
is
forbidden
to
extend
the
quality
of
GAR
de
Hochma
below,
and
one
who
does
extend
GAR
(which
are
three
Sefirot,
each
comprising
ten,
which
are
thirty)
is
sentenced
to
death,
because
the
left
line
causes
separation
from
the
life
of
lives.
“Except
he
to
whom
the
king
shall
hold
out
the
golden
scepter,
that
he
may
live.”
Gold
means
Hochma
and
GAR,
meaning
that
only
by
the
awakening
of
the
upper
one
can
one
remain
alive,
meaning
in
Dvekut
[adhesion],
called
life,
but
not
by
the
awakening
of
the
lower
one.
Although
Ester
is
Malchut,
who
needs
Hochma,
it
is
only
by
the
awakening
of
the
upper
one.
However,
if
she
extends
Hochma
she
loses
her
own
quality
entirely.
In
that
regard,
Mordecai
replied
to
her,
“(if)
then
relief
and
deliverance
will
arise
to
the
Jews
from
another
place,”
meaning
by
completely
revoking
the
left
line,
and
the
Jews
will
have
only
the
right
line,
which
is
Hassadim,
then
“you
and
your
father’s
house
will
perish.”
In
the
state
of
“Father
founded
the
daughter,”
she
must
have
Hochma
within
her.
But
it
must
be
more
eating
than
drinking.
However,
if
the
Jews
have
no
counsel,
they
will
have
to
revoke
the
left
line,
and
thus
her
whole
quality
would
be
canceled.
It
is
about
that
that
she
said,
“if
I
perish,
I
perish.”
In
other
words,
if
I
go,
I
am
lost,
because
I
might
come
to
separation,
as
when
the
lower
one
awakens,
it
induces
separation
from
the
Life
of
Lives.
And
if
I
do
not
go
“then
relief
and
deliverance
will
arise
to
the
Jews
from
another
place,”
meaning
in
another
way.
They
would
completely
revoke
the
left
line,
as
Mordecai
had
told
her.
This
is
why
she
took
the
path
of
Mordecai
by
inviting
Haman
to
a
feast,
meaning
that
she
extended
the
left
line
as
Mordecai
had
told
her.
Afterward,
she
included
the
left
in
the
right
and
thus
there
could
be
disclosure
of
lights
below,
and
also
to
remain
in
a
state
of
Dvekut.
This
is
the
meaning
of
Megillat
Esther,
meaning
although
there
is
disclosure
of
the
light
of
Hochma,
she
still
takes
the
concealment
that
is
there
(because
Ester
is
Hester
[“concealment,”
same
as
Hastara]).
In
the
matter
of
him
not
knowing,
it
is
explained
in
The
Study
of
the
Ten
Sefirot
(Part
15,
Ohr
Pnimi,
Item
217)
that
although
lights
of
Hochma
illuminated,
it
is
impossible
to
receive
without
the
light
of
Hassadim,
as
this
induces
separation.
However,
a
miracle
was
made
where
by
fasting
and
crying
they
extended
the
light
of
Hassadim,
and
then
they
could
receive
the
light
of
Hochma.
However,
there
is
no
such
thing
before
the
end
of
correction.
But
since
this
discernment
is
from
the
discernment
of
the
end
of
correction,
at
which
time
it
will
already
be
corrected,
as
it
is
written
in
The
Zohar:
“SAM
is
destined
to
be
a
holy
angel.”
It
follows,
that
then
there
will
be
no
difference
between
Haman
and
Mordecai,
for
Haman,
too,
will
be
corrected.
This
is
the
meaning
of
“on
Purim,
one
must
intoxicate
until
one
cannot
tell
the
cursed
Haman
from
the
blessed
Mordecai.”
It
should
also
be
added
with
regard
to
the
words
that
they
were
hanged,
that
it
is
an
indication
to
the
hanging
on
the
tree,
meaning
they
understood
that
it
is
the
same
sin
as
the
sin
of
the
tree
of
knowledge,
as
there,
too,
the
blemish
was
in
the
GAR.
Regarding
“sat
in
the
king’s
gate,”
it
can
be
added
that
this
implies
that
he
was
sitting
and
not
standing,
since
sitting
is
called
VAK,
and
standing
is
called
GAR.