Purim,
and
the
Commandment:
Until
He
Does
Not
Know
Article
No.
11,
1987
Our
sages
said
(Megillah
7),
“On
Purim,
one
must
drink
until
he
does
not
know
the
cursed
Haman
from
the
blessed
Mordechai.”
However,
it
is
impossible
to
come
to
a
state
of
not
knowing
before
one
is
in
a
state
of
knowing.
Afterward,
it
is
possible
to
say
that
we
should
achieve
a
higher
degree,
called
“not
knowing.”
Certainly,
this
is
a
higher
degree
than
knowing,
since
we
are
instructed
to
observe
this
only
on
Purim
and
not
all
year
long,
as
our
sages
said,
“On
Purim,
one
must,”
and
not
throughout
the
year.
Accordingly,
we
should
understand
the
meaning
of
knowing
and
not
knowing.
We
should
also
understand
the
commandment
in
the
Torah
to
read
the
portion,
Zachor
[Remember].
The
Magen
Avraham
wrote
(Orach
Chaim,
Mark
685),
“I
should
explain
the
custom,
for
because
of
whom
is
it
written
in
the
Torah
that
they
should
read
specifically
on
this
Shabbat
[Saturday]?
The
sages
determined
that
it
is
this
Shabbat
because
many
people
come
to
the
synagogue.
And
it
is
close
to
Purim
in
order
to
attach
the
story
of
Amalek
with
the
story
of
Haman.”
This
means
that
“Remember
that
which
Amalek
had
done
to
you”
always
applies.
However,
they
determined
that
it
should
be
read
on
Shabbat
before
Purim
in
order
to
attach
the
story
about
Amalek
to
the
story
of
Haman.
Also,
what
does
the
attachment
of
“Remember”
to
Purim
teach
us
in
the
work?
In
order
to
understand
all
the
above,
we
should
first
understand
the
purpose
of
creation.
From
this
we
will
know
what
is
“between
the
cursed
Haman
and
the
blessed
Mordechai,”
and
what
is
“cannot
tell
between
the
cursed
Haman
and
the
blessed
Mordechai.”
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
In
order
for
the
good
that
the
Creator
gives
to
be
complete,
that
upon
reception
they
will
not
feel
any
unpleasantness,
since
there
is
a
rule
that
every
branch
wants
to
resemble
its
root,
and
the
root
of
the
creatures
is
His
desire
to
give
to
the
creatures,
when
the
creatures
receive
from
Him,
they
feel
shame,
as
it
is
opposite
from
the
root.
For
this
reason,
there
was
a
correction
called
“restriction
and
concealment”
on
the
original
vessel
of
reception,
which
is—as
it
was
initially
created—receiving
in
order
to
receive.
It
was
done
by
correction,
meaning
that
in
this
Kli
[vessel],
there
is
already
control
over
her
through
the
establishing
of
the
restriction
so
the
upper
abundance
does
not
come
to
the
Kli
called
“will
to
receive.”
The
Kelim
[vessels]
of
this
kind
remained
in
a
state
called
“vacant
space
without
light,”
and
she
remained
in
the
dark.
Only
when
they
can
place
an
intention
to
bestow
on
this
Kli,
which
is
called
“receiving,”
meaning
although
he
has
a
great
desire
and
craving
to
receive
the
abundance,
still,
if
he
is
not
sure
if
what
he
receives
from
the
Creator
will
be
due
to
Mitzva
[good
deed],
which
is
because
the
Creator
wants
to
give,
as
it
was
said,
He
wants
to
do
good
to
His
creations,
he
is
willing
to
relinquish
the
delight
that
he
receives
from
the
Creator.
Instead,
he
wants
to
receive
delight
and
pleasure
only
because
of
the
purpose
of
creation.
Now
we
can
know
the
difference
between
the
cursed
Haman
and
the
blessed
Mordechai.
The
way
of
Righteous
Mordechai
is
to
work
only
in
order
to
bestow
upon
the
Creator,
which
is
called
“bestowing.”
By
this
we
can
later
come
to
the
degree
of
wholeness,
when
he
comes
to
a
degree
where
he
can
already
say
to
the
Creator,
“I
want
You
to
give
me
delight
and
pleasure
because
I
want
to
observe
Your
desire:
to
give
to
the
creatures
delight
and
pleasure.
Now
I
am
ready
to
receive
the
delight
and
pleasure
because
I
know
that
I
do
not
want
this
due
to
self-love,
but
in
order
to
bestow.”
Now,
with
the
aim
to
bestow,
reception
of
the
King’s
gift
is
in
wholeness.
That
is,
there
is
no
shame
there
because
the
reception
is
because
of
his
desire
to
assist
the
Creator,
for
the
purpose
of
creation
to
be
revealed,
so
everyone
will
know
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
Since
our
sages
said
(Kiddushin
40b),
“If
he
performs
one
Mitzva
[good
deed/correction],
happy
is
he,
for
he
has
sentenced
himself
and
the
entire
world
to
the
side
of
merit.”
Therefore,
since
he
is
in
a
state
where
he
has
no
concern
for
self-love
but
rather
for
love
of
others,
it
follows
that
by
wanting
to
receive
delight
and
pleasure
from
the
Creator,
he
wants
to
keep
the
love
of
others
between
man
and
God,
and
between
man
and
man.
This
is
as
it
is
written
in
The
Zohar
(“Introduction
of
the
Book
of
Zohar,”
Item
67):
“‘And
to
say
to
Zion,
‘You
are
My
people.’’
…Do
not
pronounce
‘You
are
My
people
[Ami]’
with
a
Patach
in
the
Ayin,
but
“You
are
with
Me
[Imi],”
with
a
Hirik
in
the
Ayin,
which
means
partnering
with
Me.
…Happy
are
they
who
exert
in
the
Torah.”
Although
there
it
speaks
of
between
man
and
the
Creator,
but
the
matter
of
interpretation
of
a
partner
can
also
be
applied
between
man
and
man,
since
this
implies
that
later,
the
whole
world
will
receive
the
side
of
merit.
It
follows
that
he
did
good
between
man
and
man
by
causing
the
entire
world
to
receive
the
delight
and
pleasure
that
exist
in
the
purpose
of
creation.
It
follows
that
he
has
become
a
partner
of
the
Creator
in
that
through
him
will
come
the
assistance
by
which
everyone
will
achieve
the
purpose
of
creation.
Thus,
he
has
become
a
partner
of
the
Creator,
as
it
is
written,
“I
started
creation
by
wanting
to
give
delight
and
pleasure,
and
Israel
exert
to
realize
the
goal
by
making
Kelim
[vessels]
that
are
fit
to
receive
the
upper
abundance
without
any
flaw,
called
‘bread
of
shame.’
Rather,
even
when
they
receive
the
delight
and
pleasure,
they
will
not
lose
the
Dvekut
[adhesion],
called
‘equivalence
of
form,’
for
this
was
the
reason
for
the
Tzimtzum
[restriction].”
This
is
regarded
as
knowing
the
path
of
Mordechai,
which
is
a
path
that
brings
blessing
to
the
entire
world,
as
it
was
said
above,
“If
he
merits,
he
sentences
himself
and
the
entire
world
to
the
side
of
merit.”
This
is
called
“the
blessed
Mordechai.”
Conversely,
Haman’s
way
is
not
to
look
at
the
correction
of
the
Tzimtzum
that
was
placed
on
the
vessels
of
reception.
Rather,
he
says,
“Since
the
Creator
created
the
world
in
order
to
do
good
to
His
creations,
and
we
see
that
in
our
nature
there
is
a
desire
to
receive
delight
and
pleasure,
then
why
did
the
Creator
create
this
desire
if
not
to
use
it?
Did
He
instead
create
in
us
a
desire
and
craving
to
receive
pleasure
and
said
not
to
use
it
but
be
tormented
by
it?”
It
therefore
follows
that
this
is
the
opposite
way.
It
is
said
that
He
created
the
world
in
order
to
do
good
to
His
creations.
By
Righteous
Mordechai
saying
not
to
use
this
desire,
it
means
that
He
has
created
the
world
in
order
to
do
bad
to
His
creations.
So,
it
would
probably
be
better
not
to
create
the
will
to
receive
delight
and
pleasure
altogether
then
to
create
a
desire
and
craving
to
receive
delight,
and
then
say
not
to
use
it
but
to
torment
oneself
and
remain
devoid
of
pleasure.
Therefore,
how
is
it
possible
to
agree
with
Mordechai’s
way
and
say
that
it
is
forbidden
to
use
the
Kelim
that
want
to
enjoy?
After
all,
this
is
the
real
Kli
[vessel]
that
the
Creator
created.
Even
Mordechai
admits
that
the
Creator
created
the
desire
to
receive
delight
and
pleasure
in
the
world.
Therefore,
Haman
argues
that
Mordechai’s
way
is
not
the
path
of
truth.
Especially,
he
has
many
supporters
for
his
way.
The
whole
world
says
that
the
real
way
in
the
world
is
as
Haman
says.
It
is
as
it
is
written
(Esther
3):
“All
the
king’s
servants,
who
are
at
the
king’s
gate,
kneel
and
bow
to
Haman,
for
so
the
king
commanded
for
him.”
This
means
that
Haman
made
them
see
that
thus
the
king
commanded.
That
is,
Haman
claimed
that
since
the
king,
meaning
the
Creator,
created
the
will
to
receive,
He
must
want
us
to
receive
and
enjoy.
And
all
the
king’s
servants
kneeled,
meaning
surrendered
to
Haman’s
view
because
he
argued
that
this
will
to
receive—which
Mordechai
says
not
to
use—is
incorrect
because
the
Creator
did
not
create
it
in
vain,
but
rather
to
be
used.
And
Mordechai
says
“No,”
as
it
is
written,
“And
Mordechai
did
not
kneel
and
did
not
bow.”
This
is
the
meaning
of
what
is
written,
“And
the
king’s
servants,
who
are
at
the
king’s
gate,
said
to
Mordechai:
‘Why
are
you
defying
the
king’s
commandment?’”
Baal
HaSulam
said
about
this
that
it
means
that
the
king’s
servants
said
to
Mordechai:
“Haman
is
telling
us
that
his
going
in
his
way
and
not
in
Mordechai’s
way
is
because
this
is
the
path
of
truth.”
This
is
the
meaning
of
their
asking
Mordechai,
“Why
are
you
defying
the
king’s
commandment?”
meaning
the
Creator,
for
Haman
said
that
so
the
king
had
commanded
him,
meaning
the
King
of
Kings.
This
means
that
since
the
will
to
receive
and
to
crave
for
self-love
is
the
King
of
all
Kings,
He
has
created
this
force
in
the
creatures.
This
is
why
the
whole
world
supports
Haman’s
view
and
mind.
Also,
Haman’s
view
was
written
in
the
Torah,
as
our
sages
said
(Hulin
139b),
“Haman
(manna)
[in
Hebrew:
“from”
is
spelled
the
same
as
Haman]
from
the
Torah,
where
is
it
from?
Have
you
eaten
off
the
tree
from
which
I
have
commanded
you
not
to
eat?”
Eating
from
the
tree
of
knowledge
is
explained
in
the
introduction
to
the
book
Panim
Meirot.
It
explains
there
(Item
18)
that
Adam
HaRishon
was
completely
separated
from
the
Sitra
Achra,
“And
it
has
already
been
explained
that
Adam
HaRishon
did
not
have
the
Gadlut
of
reception
in
his
structure
whatsoever,
which
extends
from
the
vacant
space.
Rather,
he
extended
entirely
from
the
system
of
Kedusha
[sanctity],
which
is
about
bestowal.”
It
is
written
in
The
Zohar
(Kedoshim)
that
“Adam
HaRishon
did
not
have
anything
from
this
world.
This
is
why
the
tree
of
knowledge
was
forbidden
for
him,
like
his
root
and
the
entire
system
of
Kedusha,
which
are
separated
from
the
Sitra
Achra
due
to
their
disparity
of
form.”
It
follows
that
Haman
means
using
the
big
will
to
receive
in
order
to
receive,
for
this
was
the
whole
of
the
serpent’s
advice.
It
is
also
written
there
that
he
said
to
the
serpent,
“God
had
eaten
from
this
tree
and
created
the
world.
That
is,
He
looked
at
this
in
the
form
of
‘The
end
of
the
act
is
in
the
preliminary
thought,’
and
this
is
why
He
created
the
world.”
This
is
the
meaning
of
the
serpent’s
argument
that
eating
from
the
tree
of
knowledge
is
God’s
commandment.
So
why
did
the
Creator
command
Adam
HaRishon
not
to
eat?
To
this,
the
serpent
gave
Adam
and
Eve
a
good
answer.
Essentially,
he
means
to
observe
the
Creator’s
commandment
by
advising
them
to
eat
from
the
tree
of
knowledge.
This
is
also
the
issue
here
in
the
Book
of
Esther,
where
it
is
written,
“And
all
the
king’s
servants
who
are
at
the
king’s
gate
kneel
and
bow
to
Haman.”
It
is
so
because
so
the
king
had
commanded
him.
By
this
we
will
understand
that
“cursed
Haman”
means
that
Haman’s
way
is
a
cursed
path,
meaning
a
path
of
a
curse.
This
is
as
it
is
written
(Genesis
3),
“And
the
Lord
God
said
unto
the
serpent:
‘Because
you
did
this,
cursed
are
you
more
than
all
beasts.’
…To
the
woman
He
said,
‘I
will
greatly
multiply
Your
sadness.’
…And
to
the
man
He
said,
‘Because
you
have
…
eaten
from
the
tree
…
Cursed
is
the
earth
because
of
you.’”
According
to
the
above,
we
understand
that
the
man
should
reach
the
degree
of
“knowing.”
Meaning,
what
is
the
big
difference
between
“cursed
Haman”
and
“blessed
Mordechai”?
It
is
the
difference
between
life
and
death,
since
Mordechai’s
way
brings
life,
and
one
is
rewarded
with
adhering
to
the
Life
of
Lives,
but
Haman’s
way,
he
already
knows,
brings
curse
to
the
world,
for
all
the
death
in
the
world
is
caused
by
“Have
you
eaten
off
the
tree
from
which
I
have
commanded
you
not
to
eat?”
It
is
about
this
that
the
writing
says
“cursed.”
This
matter
applies
until
the
end
of
correction,
that
one
should
be
careful
not
to
fall
into
the
path
of
Haman.
At
the
end
of
correction,
all
the
will
to
receive
will
be
corrected
in
order
to
bestow,
and
then
death
will
be
swallowed
up
forever.
It
is
as
The
Zohar
says,
“At
the
end
of
correction,
SAM
will
be
a
holy
angel.”
Now
we
can
understand
the
attachment
of
blotting
out
Amalek
when
we
read,
“Remember
what
Amalek
had
done
to
you.”
Specifically,
when
we
know
everything
that
Amalek
had
done
to
us,
which
is
the
death
that
he
caused
to
the
world
by
his
control—not
to
walk
in
the
path
of
bestowal,
to
adhere
to
the
Life
of
Lives—then
we
try
to
obliterate
him
from
the
face
of
the
earth.
Otherwise,
before
a
person
achieves
the
degree
of
knowing
what
Haman
and
Amalek
did
to
us,
a
person
does
not
crave
to
obliterate
him.
It
follows
that
specifically
when
one
has
reached
the
degree
of
knowing
the
cursed
Haman
from
the
blessed
Mordechai,
it
is
possible
to
blot
out
Amalek.
For
this
reason,
before
Purim,
which
is
the
time
when
we
should
reach
the
degree,
“until
he
does
not
know,”
we
must
reach
the
degree
of
knowing,
and
only
then
can
we
blot
out
Amalek.
In
other
words,
when
a
person
wants
to
observe,
“Blot
out
the
memory
of
Amalek,”
it
is
a
sign
that
he
has
already
been
rewarded
with
knowing.
Otherwise,
a
person
cannot
blot
out
Amalek.
Rather,
he
is
still
immersed
in
the
Klipa
[shell/peel]
of
Amalek
and
does
not
want
to
keep,
“Blot
out
the
memory
of
Amalek.”
Now
we
will
explain
what
our
sages
said,
“On
Purim,
one
must
drink
until
he
does
not
know
the
cursed
Haman
from
the
blessed
Mordechai.”
We
asked,
“What
is
the
Gadlut
[greatness/adulthood]
that
only
on
Purim
can
we
do
such
a
thing,
meaning
until
“he
does
not
know”?
The
holy
ARI
says
(The
Study
of
the
Ten
Sefirot,
Part
16,
Item
220),
“Therefore,
in
the
future,
all
the
special
days
will
be
canceled
except
for
the
Book
of
Esther.
The
reason
is
that
there
has
never
been
such
a
great
miracle,
not
on
Shabbats
and
not
on
good
days,
when
there
was
such
illumination
even
after
the
departure
of
the
Mochin
from
the
female,
except
in
the
days
of
Purim.
In
this
respect,
there
is
a
great
advantage
to
Purim
over
the
rest
of
the
days,
even
over
Shabbats
and
good
days.”
In
the
commentary
Ohr
Pnimi,
he
interprets
there
that
before
the
end
of
correction
it
is
impossible
to
correct
all
the
sparks
and
Kelim
that
broke,
but
only
the
288
sparks
from
the
320
sparks
can
be
sorted
and
brought
into
Kedusha
[sanctity].
Yet,
this,
too,
will
be
sorted
gradually,
leaving
32
sparks
out
of
all
the
sparks
which
must
not
be
sorted.
This
is
called
the
“stony
heart.”
Only
by
sorting
the
288
sparks,
when
they
are
completely
sorted,
the
stony
heart
will
be
sorted
by
itself,
as
well,
as
in,
“And
I
will
remove
the
stony
heart
from
your
flesh,
and
I
will
give
you
a
heart
of
flesh.
At
that
time,
death
will
be
swallowed
up
forever,
all
the
bad
will
be
corrected
into
good,
and
darkness
will
shine
as
light.”
Since
these
lights
of
Purim
are
a
similitude
of
the
end
of
correction,
for
they
illuminated
only
thanks
to
the
miracle,
for
this
reason,
all
the
special
days
are
cancelled
besides
Purim,
for
it
belongs
to
the
end
of
correction.
Then,
when
all
the
bad
is
corrected,
there
will
be
no
difference
between
“the
cursed
Haman
and
the
blessed
Mordechai,”
and
Haman,
too,
will
be
corrected
into
good.