English translation — מאמר על כן קראו תשי"ג

With the help of Heaven.

Purim

(Maamar 2)*

5713

"Therefore they called these days Purim, after the Pur [lot]."

And according to the known principle

that the name of every thing indicates its essence,

it is understood

that the reason they called these days Purim after the Pur is because the main aspect of the holiday of Purim is the lot

(Pur means the lot).

And it needs to be understood

(as is precisely noted in Torah Or, section "Zeh"),

that at first glance,

this was not

[the main aspect]

of the miracle.

Furthermore,

the lot that Haman cast

(not only was this not the miracle,

but on the contrary)

was part of the decree

[and in the language of the Megillah,

"He cast Pur, that is the lot, to destroy them and to annihilate them"],

and from the fact that these days are called Purim after the Pur,

it implies that this

(the lot)

is the main aspect of the miracle of Purim,

to the extent that the miracle is named after it.

And at first glance, it could be explained according to what is stated in the Gemara,

that when the lot fell in the month of Adar, [Haman] rejoiced

(Haman)

with great joy,

saying, "A lot has fallen for me in the month in which Moshe died,"

and he did not know that on the seventh of Adar he died and on the seventh of Adar he was born.

And based on this, it could be said

that the reason these days are called after the Pur is because the miracle of Purim was that the lot fell in the month of Adar,

the month in which Moshe, the savior of Israel, was born.

But this explanation is still difficult,

because from the fact that the holiday is called Purim after the Pur,

it implies

that the connection of the miracle to the Pur is

(not only to the fact that the lot fell in the month of Adar,

but also)

to the matter of the Pur itself.

And on the contrary,

the main aspect of the miracle was from the aspect of the Pur, which is the lot.

For a lot is a very exalted matter,

from which the miracle is drawn.

And that the lot fell on the month of Adar, in which the savior of Israel was born, is

(like all the matters that occurred in the miracle of Purim,

which are)

a result of its main essence,

Purim after the Pur.

B)

And this will be understood according to what is explained in Torah Or,

that Purim and Yom HaKippurim are related to each other.

For the explanation of Yom K.

Purim is like Purim

[and moreover,

from the fact that Yom HaKippurim is K.

Purim

(with only the comparative letter Kaf),

it is proven

that Purim is more elevated than Yom HaKippurim].

And the connection between Yom HaKippurim and Purim is

that in both there is the matter of the lot.

For on Yom HaKippurim they cast a lot upon the two goats,

and also Purim is named after the Pur, which is the lot.

And another matter in the connection of Purim and Yom HaKippurim,

that both are above the level of the name Havayah.

For regarding Yom HaKippurim it is written,

"Before Havayah you shall be purified,"

[meaning] above Havayah.

And also regarding Purim it is known

that the reason the name Havayah is not mentioned in the entire Megillat Esther

is because on Purim there is a revelation of the Ein Sof that is above Havayah.

And the explanation of the connection of the two matters in the comparison of Yom Kippur and Purim

[that in both of them there is the matter of the lot,

and that both of them are above the Name Havayah17],

will be understood by prefacing that the matter of the lot is above intellect18.

For a lot is

(generally19)

between two equal things

[like the two goats of Yom Kippur that were equal in appearance, height, and value20],

for when one of them is better,

there is no place for a lot,

and specifically when the two things are equal,

since from the perspective of intellect it is impossible to decide which one to choose,

they then rely on the lot, which is above intellect.

And likewise above,

that a lot is above the chain of descent (Hishtalshelus)

[for Chochmah is the beginning of Hishtalshelus,

and a lot, which is above Chochmah, is above Hishtalshelus].

And accordingly,

the comparison of Purim and Yom Kippur,

that in both of them there is the matter of the lot,

is – the revelation of Ein Sof that is above Hishtalshelus.

And this is the connection of the two matters in the comparison of Yom Kippur and Purim,

that in both of them there is the matter of the lot and that both of them are above Havayah,

for Havayah is Hishtalshelus

(Yud-Chochmah, Hei-Binah, etc.),

and that Yom Kippur and Purim are above Havayah is that the revelation of Yom Kippur and of Purim is above Hishtalshelus21,

the matter of the lot.

3)

And it is known22

regarding the superiority of the lot,

that it is above

(not only intellect,

but)

also above the will that is above intellect.

For when a person casts a lot, he decides that as the lot falls, so will be his will.

From this it is proven that the lot comes from a level that is also above the will,

therefore the will is according to the lot.

And likewise above,

the matter of the lot is in the Master of Will who is above will.

And accordingly, it can be said,

that the connection of the two matters in the comparison of Yom Kippur and Purim

(that in both of them there is the matter of the lot and that both of them are above Havayah)

is,

for the beginning of the Name Havayah is the point (kotz) above the yud,

which alludes to the will that is above Chochmah23,

and that Yom Kippur and Purim are above Havayah

(above even the point above the yud)

is that in Yom Kippur and in Purim there is the drawing down and revelation of the aspect of the Master of Will

(who is above will)24,

the matter of the lot.

4)

And accordingly, we can explain the connection of the two interpretations of Yom Kippur – that on this day all undesirable matters are atoned for

(kippurim in its simple sense),

and that this day is like Purim

(the similarity of Yom Kippur to Purim is that on Yom Kippur they cast a lot,

like Purim, named after the pur, which is the lot)

– for the perfection of atonement for matters that were done contrary to the will of Torah and mitzvos is when the drawing down of atonement is from Ein Sof, the Master of Will

(who is above the will of Torah and mitzvos)25.

And this is the connection of the two interpretations of Yom Kippur,

that Yom Kippur is like Purim, named after the pur which is the lot,

meaning that also on Yom Kippur there is the drawing down from the Master of Will

(similar to the drawing down of Purim),

is the reason and explanation for it being Yom Kippur in its simple sense,

on which undesirable matters are atoned for.

And this is why the atonement of Purim is more elevated than the atonement of Yom Kippur26,

for Yom Kippur does not atone except with repentance27

and the atonement that was for all the Jews in the days of Purim is a day of joy28,

for the essential matter of the lot

(the drawing down of the aspect of the Master of Will)

is in the days of Purim,

for the days themselves are called Purim, after the pur,

and therefore,

the atonement that was in the days of Purim has no limitations29,

and Yom Kippur is like

Purim30

only with the comparative kaf,

and Yom Kippur does not atone except with repentance.

5)

And it must be understood,

that according to the above, that through the pur, the lottery, there is the drawing down of Ein Sof, the Master of Will,

through which all undesirable matters were atoned for,

what was the reasoning of the wicked Haman

(who slandered the Jews31)

to cast a pur, the lottery.

Also, it must be understood what is written: "Therefore they called these days Purim, after the name of the

pur."

For "the pur"

(with the definite article)

refers to the pur mentioned previously, i.e., the pur that Haman cast,

and yet the pur that Haman cast was an undesirable matter, so why are these days called Purim after this pur?

And the point of the explanation is this:

that from the perspective of the level of Hishtalshelus (the chain of descent),

since in this level the actions of lower beings have a place,

the primary influence is for Israel,

because Israel fulfills Torah and mitzvos,

and even those who are the opposite of righteous are full of mitzvos like a pomegranate32.

And as it is written33,

"Look down from Your holy dwelling, from the heavens, and bless Your people Israel,"

that from the aspect of the level of "heavens"

[heavens is the name of fire and water34,

and water is Chochmah, the beginning of Hishtalshelus],

the blessings flow to Israel35.

And since the wicked Haman also knew that after all the slanders he slandered against Israel, there is no comparison between him and Israel

[therefore,

from the perspective of the level of Hishtalshelus, it is impossible that the wicked Haman would, heaven forbid, defeat Israel, for even the lowliest among them are full of mitzvos like a pomegranate],

therefore he cast a pur, the lottery,

for since in the level that is above Hishtalshelus

(lottery)

the actions of lower beings have no place,

and everything is equal there,

"as darkness is like light"36,

therefore he thought that from the level of the lottery, which is above Hishtalshelus, there is room for him to, heaven forbid, defeat Israel.

6)

And this can be connected with what is explained elsewhere37

regarding the matter of Achashverosh,

that Achashverosh is "Achash" and "Rosh"38.

"Chash" is an expression of silence

[as it is stated in the Gemara39,

"What is 'Chashmal'? ... At times they are silent (chashot), at times they speak (memallelot)"],

and the silence of "Chash" is above speech40,

like the saying: "A word is worth a sela, silence is worth two"41.

For the root of speech is in Chochmah42,

and silence is in Kesser, which is above Chochmah,

as our sages, of blessed memory, said43,

"A fence for wisdom is silence"44,

for "a fence for wisdom"

(fence meaning a boundary and an encompassing [light])

is Kesser, which is above Chochmah.

And this can be connected with what is stated in the Midrash45,

that "Achashverosh" is the Holy One, blessed be He, whose end and beginning are His46,

for Kesser is

(in general)

the Or HaSovev (Encompassing Light) that is above Hishtalshelus,

for the Or HaSovev includes end and beginning equally,

"His end and His beginning"47.

And it must be understood,

for in the Gemara48

it is stated that Achashverosh is named for the fact that the faces of Israel were blackened (hushcharu) in his days,

and how does this fit with the explanation that Achashverosh is He whose end and beginning are His?

And the matter is,

that this is precisely the reason.

For since from the perspective of the Sovev (Encompassing Light) that is above Hishtalshelus, light and darkness are equal before Him

(as above, section 5),

therefore,

from the aspect of the silence

(the "Chash" of Achashverosh)

which is above speech, there descends

(through numerous tzimtzumim, etc.)

the silence that is below speech49,

where the Elokus is in concealment

(concealment in its simple sense, which is below revelation),

and even to the silence of "like a sheep before its shearers is silent"50,

meaning that not only does the Elokus not shine in revelation, but also the kelipah conceals the Elokus,

the kelipah of Nogah, which is called "Chash"51,

and even to the point that it joins with the three completely impure kelipot,

"Rosh"52.

7)

And it can be said,

that the reason for this, that Haman cast a lot in order to reach the aspect of fate that is above the chain of descent,

even though at that time

[in the days of Achashverosh,

even before he cast the lot]

the governance was from the aspect above the chain of descent,

is,

because the aspect of fate is higher even than the aspect of Achashverosh, for whom the end and the beginning are His.

And the explanation is,

that from this very thing that he is called Achashverosh, for whom the end and the beginning are His,

it is proven,

that even relative to him there exist the matters of end and beginning,

except that they are equal relative to him.

[And one may note from what is said,

He made a feast for all his officials and servants, and afterward for all the people present in Shushan,

and it is explained in Likkutei Torah

that the revelation that was for all the people was lower in level than the revelation that was for his officials and servants.

And to add,

that even in the revelation that was for all the people there were many distinctions of levels,

one fit for the courtyard, one fit for the garden, one fit for the pavilion.

And it can be said,

that from the perspective of the aspect of the chain of descent,

the revelation is only for officials and servants,

and that there was revelation also for all the people

(even for those fit only for the courtyard)

is because the revelation was from the aspect of Achashverosh, for whom the end and the beginning are His.

Nevertheless, the revelation to the people was lower than the revelation to his officials and servants

(and also in the revelation to the people there were several levels),

for this one for whom the end and the beginning are His is that relative to Him, end and beginning are equal,

but regarding His revelation in the worlds,

in the upper worlds

(beginning)

it is more revealed than in the lower worlds

(end)].

However, in the aspect of fate, there is not, from the outset, the matter of beginning and end,

as is understood from the fact that fate is

(generally)

between two equal things

(as above, section 2).

And just as it is regarding the matters of beginning and end

(above and below),

so too it is regarding holiness and the sitra achra,

that from the level of Achashverosh there is a distinction between holiness and the sitra achra,

except that from the perspective of His loftiness, this does not take hold

(so much),

and therefore it is possible for the sitra achra to have nurture

[chashmal of the holy sphere and the spirit of the holy sphere],

even to the point of the sitra achra overpowering holiness—the faces of Israel were blackened,

[and it can be said in the manner of "the spider is seized with the hands, yet it is in the king's palaces"

(even though it dirties the palace),

for from the perspective of the king's loftiness, he does not pay attention to be particular to drive it out],

but not to destroy them, G-d forbid.

And when Haman sought to destroy all the Jews

(G-d forbid, may it not be said),

he cast a lot—he cast a pur,

for since in the aspect of fate there is not, from the outset, a distinction between holiness and the sitra achra

[and especially according to what is explained above

(sections 3 and 4)

that fate is not only above the chain of descent but above even the will of Torah and mitzvos],

therefore he thought that through this he could, G-d forbid, carry out his evil scheme.

8)

Now, just as fate is above intellect and above even will,

so too it is regarding choice, which is above intellect and above even will.

For when his intellect obligates that this thing is fitting to choose,

and also when he desires some thing

(a will that is above intellect),

behold, he is compelled in this, and this is not free choice,

and the true essence of choice is when his choice is not from intellect and also not from will,

but rather he chooses in his free choice.

And the difference between fate and choice is,

that when a person casts a lot and decides that as the lot falls, so will be his will,

his will is not from the person, but because the lot fell that way,

whereas choice is that the person is the chooser.

And from this it is understood,

that choice is above fate.

For fate is a level in the soul that is defined and compelled in that the two things are equal to it,

and the matter of choice is that he is not defined and compelled in any things,

including things that are equal to him,

and it is in his power to choose whatever he wishes.

And it can be said,

that in choice there are two matters.

The level of the soul that is above intellect, to which the two things are equal—the level of fate,

and that he chooses as he wishes

(even though the two things are equal

(relative to him))

comes from the essence of the soul.

And through choice,

the drawing down from the essence to the level of fate

(the level to which the two things are equal),

also the lot

(even though from its own perspective it could be in either manner)

is according to the choice.

And in the manner of what is said,

"You support my lot,"

that the Holy One, blessed be He, supports the lot so that it will be according to the choice of the essence.

And this is what is said,

"He will choose our inheritance for us, the pride of Yaakov, etc.,"

for regarding Yaakov it is written,

"Yaakov is the lot of His inheritance," and Onkelos translates, "Yaakov is the portion of His inheritance," for "portion" is fate,

and the meaning of "He will choose, etc., the pride of Yaakov" is,

that even in the level of fate that is above the chain of descent, where everything is equal,

the choice is specifically for Israel.

9)

And this is: "Therefore they called these days Purim, after the Pur [lot],"

that the falling of the lot above was according to the intention and choice of the Awtsmoos,

for although "Esav is a brother to Yaakov," nevertheless "I love Yaakov and Esav I hated."

For through the self-sacrifice (mesiras nefesh) of Israel throughout the entire year,

for the matter of self-sacrifice is from the essence of the soul,

that is, from the aspect of the choice of the essence of the soul in the Awtsmoos,

through this the choice of the Awtsmoos in Israel is drawn and revealed,

and through this,

even the lot above was that for the Jews there would be light and joy and gladness and honor,

and Haman and his sons would be hanged on the tree.

And the verse precisely says, "the Pur,"

with the definite article "Hei," referring to the lot that Haman cast

(as above in section 5),

for through the miracle of Purim it was revealed that even the lot that Haman cast was from the very beginning for the revelation of the choice of the Awtsmoos in Israel.

And this is that the lot fell in the month of Adar,

the month in which the redeemer of Israel was born,

for the falling of the lot was from the very beginning in order that it be revealed that even the lot itself,

even though it contains room for two sides

[and moreover, externally it appeared that the lot was for Haman's benefit, to the point that the decree was issued],

the inwardness of the lot was also from the very beginning according to the choice of the Awtsmoos,

"and I love Yaakov and Esav I hated."

And likewise regarding the tree which he prepared for him,

for himself,

for the reason that he made a tree fifty cubits high is

because he wanted to reach the gate of the Nun, which is above the chain of descent, where darkness is like light,

and the miracle of Purim was that even from the level above the chain of descent

(lot,

gate of the Nun)

they hanged Haman on the tree,

and then it was revealed that even this, that he prepared the tree from the very beginning, was for him,

for himself.

And this is the matter of Purim,

that in the days of Purim, each and every year,

it is drawn that even in the level of the Pur [lot] that is above the chain of descent, "He will choose our inheritance for us, the pride of Yaakov, etc., and I will utterly blot out the memory of Amalek, etc.,"

in the complete redemption, speedily and truly.