English translation — פורים-תצוה

1.

Every Shabbat has a connection

(not only to the preceding days of the week,

as its name "the seventh day",

but also)

to the coming days of the week¹,

as it is stated in the Zohar²

"All six days are blessed from the seventh day",

that from Shabbat all the coming six weekdays are blessed.

In the present Shabbat, its connection with the coming days of the week is more prominent through the obligation of the Torah reading³

: we read on Shabbat Parashat Zachor,

because this is the Shabbat that is before Purim⁴

- and the remembrance of the deed of Amalek is connected to the days of Purim⁵,

so much so that the reading of Purim itself⁶

is the portion of the deed of Amalek

("And Amalek came")⁷

; and the reading of Parshas Zachor before Purim - says the Gemara⁸

- this is the "remembrance" that comes before the "doing" that is on Purim⁹

("We remember and we do")¹⁰.

This connection of the present Shabbos to

(the days of the following week,

and primarily to)

the days of Purim,

is in this year with greater emphasis than in Parshas Zachor of other years: this year the Shabbos falls on the eleventh day of the month of Adar,

from which day of the month already begins the time that is fitting for the reading of the Megillah¹¹

; as the Mishnah says¹²

: "The Megillah is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, on the fifteenth,"

that "villages advance to the market day"

(which the earliest time for this is on the eleventh of Adar).

And that the eleventh of Adar is a day fitting for the reading of the Megillah,

is it not only "at the time when the years are in their proper order and Israel dwells on their land"

(that specifically then the law of "villages advance to the market day" applies)¹³,

but also "at this time"¹⁴

is it ruled in the Shulchan Aruch¹⁵,

that "one who sets sail on the sea and one who goes on a journey and does not find a Megillah to take with him, may read it on the thirteenth or on the twelfth or on the eleventh without a blessing."

And although b’dieved “the entire month is fit for the reading of the Megillah”¹⁶

(as the Rema rules¹⁵

“and so is the custom”)

— there is, however, a fundamental difference between the reading of the Megillah on the 11th, 12th, and 13th and the reading of the Megillah “from the beginning of the month”¹⁷

: although also that which the times of the 11th, 12th, and 13th are fit for the reading of the Megillah is a matter of sha’as hadchak and b’dieved in this time

it is only a <b>heter</b>,

that “the Sages gave them <b>permission</b> to advance its reading to the day of the gathering”¹⁸,

“they <b>leniently allowed</b> the villages etc.”¹⁹

; but the Megillah <b>in its proper time</b> is only the reading on the 14th and 15th²⁰,

Nevertheless, the reading of the 11th, 12th, and 13th has more relevance to the days of Purim,

than the reading of the entire month,

as follows.

B.

It will be understood by prefacing the explanation of the Mishnah "The Megillah is read on the 11th, on the 12th, on the 13th, on the 14th, on the 15th":

Since the reading of the Megillah on the 11th, 12th, 13th is only a leniency and enactment of the Rabbis,

at certain times for certain people,

Why does the Mishnah begin to establish the times of reading the Megillah with "the 11th" and not with the main time of reading the Megillah - the 14th and the 15th?

Even though this is the order of the days in the month — the mishnah is nevertheless explaining the laws of fulfillment of the commandment — it is not smooth why it does not come first the main fulfillment and afterwards the leniency etc.

And especially since it could have been the order of the days,

but from the later to the earlier: "The Megillah is read on the 15th, the 14th, the 13th, the 12th, the 11th" — and this is indeed the order in the continuation of the mishnah,

when explaining the times "cities surrounded by a wall etc. read on the 15th,

villages and large towns read on the 14th"²¹

; and afterwards the mishnah explains²²

when they advance to the day of assembly.

Also one must understand - as commentators ask²³

: why does it say here the language "the Megillah is called" - and not as it is written elsewhere "they read the Megillah"?

3.

And one can say the explanation in this:

With this order of the 11th etc. itself, the Mishnah comes to emphasize,

that although the reason why one may read the Megillah on the 11th, 12th, and 13th is because "the Sages were lenient for the villages to advance to the day of assembly so that they may supply water and food to their brothers

who are in the walled cities",

or more precisely²⁴,

as the Gemara²⁵

concludes: "Rather, say: <b>Because</b> they supply water and food to their brothers who are in the walled cities" — it is a matter of "it is a reward for them"²⁶

— nevertheless, also this early reading

(for the villagers)

is

(within the category of)

the time of reading the Megillah

although its reason is a decree for the person,

it becomes however by means of this accomplished also in the object

that this becomes

(in relation to the inhabitants of the villages)

a time of reading the Megillah²⁷].

The reading of the Megillah then is not only,

that the inhabitants of the villages fulfill a commandment

(reading of the Megillah),

(reading of the Megillah)

which lies upon <b>them</b>,

but

(also)

the Megillah is read - fulfillment of reading the Megillah²⁸

properly.

And as it is

It is also understood from the Gemara²⁹,

that the "Men of the Great Assembly" "in the days of Mordechai and Esther"³⁰

who instituted the commandment of reading the Megillah,

they themselves

(together with this)

instituted all the times³¹.

And this is the expression "Megillah is read" - not "they read the Megillah" - and one begins from the 11th, 12th, and 13th: the reading of the Megillah on these days is

(not merely a matter of "they read the Megillah" - a law

(and permission)

in the action and fulfillment of the commandment from the perspective of the person,

but)

"Megillah is read"

(not mentioning the reader,

the person)

- it is by <b>the Megillah</b> its time of reading.

Furthermore: from that which the Gemara&lt;sup&gt;29&lt;/sup&gt;

says that the Men of the Great Assembly hinted at the times in the Megillah — "to fulfill&lt;sup&gt;32&lt;/sup&gt;

the days of these Purims in their times — they enacted many times for them"&lt;sup&gt;33&lt;/sup&gt;,

it follows,

that not only are the days of the 11th, 12th, and 13th times for the reading of the Megillah,

but*&lt;sup&gt;33&lt;/sup&gt;

the reading at these times is

(primarily)

equivalent to the days of the 14th and 15th&lt;sup&gt;34&lt;/sup&gt;

(they are all included together in "their times"),

they are not a time in the manner of the time of make-up

(or "other times"&lt;sup&gt;35&lt;/sup&gt;),

but rather they are like the essential time

(the 14th and 15th)&lt;sup&gt;36&lt;/sup&gt;.

Based on this, it is understood how the reading of the Megillah on the 11th, 12th, and 13th differs from that which "the entire month is valid for the reading of the Megillah"

(which also pertains to halachah in our time in the case of "one who sets sail on the sea and one who goes on a caravan",

as above)

That which "the entire month is fit for the reading of the Megillah" is derived in the Yerushalmi³⁷

from "&lt;b&gt;and the month &lt;/b&gt;which was turned for them from sorrow to joy etc.",

4.

d.

h.

that the entire month the person has the possibility

(and the obligation)

to fulfill the obligation that lies &lt;b&gt;upon him &lt;/b&gt;in the "time" of "these days of Purim",

this however does not apply to the object of time,

that the days of the month should become a &lt;b&gt;time &lt;/b&gt;for the reading of the Megillah.

And one could say,

a practical difference in halacha³⁸

: When one has upon himself an obligation

(aside from the reading of the Megillah)

to fulfill another mitzvah whose time is on this day and the like — which of the mitzvos must he prioritize: if it concerns the beginning of the month,

he must prioritize the mitzvah whose time is sooner,

but if the subject is on the 11th, 12th, and 13th, there is room to say that he must prioritize the reading of the Megillah.

5.

That which regarding the reading of the Megillah one finds such a matter - that also the days,

which are essentially

(- as explained in the verse)

not a time for reading,

become a time for reading the Megillah - one can say the reason for this,

because the entire matter of the Megillah,

both its writing and its reading,

is in such a manner: the writing of the Megillah was not similar to the writing of other books of the Written Torah - Prophets and Writings,

and all the more so the Five Books of Moses,

whose writing

(by Moses our Teacher etc.³⁹)

was from the outset by God's command,

whereas the writing of the Megillah came through the request of Esther⁴⁰

"Write me for generations"; and as it says in the Gemara⁴¹,

it was among the Sages,

the Men of the Great Assembly, a deliberation and opinions about this etc.

And likewise regarding the very holiday of Purim and the reading of the Megillah,

that this too came about through Esther's request "establish me for generations"⁴⁰

and the discussion and opinions of the Sages on this⁴¹].

But after the writing of the Scroll of Esther,

it became a part of the Holy Scriptures,

equal to all the other books of the Writings of the Tanakh — and on the contrary,

even with an elevation and superiority,

as the Rambam says⁴²

"All the books of the Prophets and all the Writings will be nullified in the days of the Messiah except for the Scroll of Esther,

and it will endure like the five books of the Torah",

or as the Ra'avad⁴²

says that this relates to the reading "even if other books are nullified from being read, the Megillah will not be nullified from being read in public".

6.

The above-mentioned matter also expresses itself in the manner in which the "writing" of the Scroll of Esther was — in it there is not the "writing" of the Name⁴³

Havayah⁴⁴,

different from other⁴⁵

holy books⁴⁶.

Simply, it indicates a level of holiness

(of a book)

that does not have the holiness of the Name Havayah

that since "they transcribed it

the Persians and it was written in the chronicles of their kings, and they were idolaters and would write under the honored and awesome name the name of their abominations ..

And behold &lt;b&gt;the honor of the Name &lt;/b&gt;that Mordechai should not mention it in the Megillah"]

Together with this, however, it is known⁴⁸,

that that which in the Megillah the holy names are not mentioned, it is

(in the inwardness of the matters⁴⁹)

a hint that its subject is "connected" with Elokus that is not grasped by a name,

in a level which is even higher than the holy names,

and beyond this

(in the well-known expression⁵⁰)

a level that is not hinted at by any letter or stroke at all, I am who I am; and this is what the Gemara⁵¹

says "Esther from the Torah, from where? 'And I⁵²

will surely hide'",

that the "I will surely hide" of the Megillah comes from "I",

from His Essence and Being, may He be blessed,

which cannot be "revealed",

be limited even not in the holy names,

even not in the Name Havayah -

That is,

that the subject

(that the holy names are not mentioned in the Megillah)

is from the side of the connection with His Essence and Being, may He be blessed, which is higher than the subject of the names.

7.

Based on this, it will be sweetened why the Mishnah begins with “11th”.

the Mishnah should have nevertheless preceded the primary time,

and not the time of “11th”.]

Because the reading of <b>11th</b> of Adar,

which is the reading of the villagers,

alludes to — the inner content general of the Megillah.

The explanation of this:

The three divisions regarding the reading of the Megillah,

walled cities,

large towns and villages — their spiritual meaning and in the service of God is:

And in brief, at any rate: a walled city — its service is protected,

does not let in any enemy or foe, etc.,

City of settlement - his work makes,

builds upon a foundation &lt;b&gt;for His dwelling&lt;/b&gt; blessed be He through that which he is a city dweller,

he does not need &lt;b&gt;to plow&lt;/b&gt;&lt;sup&gt;53&lt;/sup&gt;,

&lt;b&gt;to sow&lt;/b&gt;,

wait until it will grow in the &lt;b&gt;field &lt;/b&gt;wheat etc. - he only needs to make from the prepared ready matters of the world a dwelling and a city,

City of our God,

Village - he needs to plow up the hard ground of the &lt;b&gt;concealment &lt;/b&gt;of the world - so that there can be sowing etc. there.

8.

In the totality of the worlds,

And in the language of Chassidus⁵⁴

The volume hints at the world of Beriah,

Where there is the service of the Seraphim; the great city — Yetzirah — the service of the Chayot HaKodesh; and Kfar — the world of Asiyah — the service of the Ofanim.

The difference between the three levels in powers and service of man is:

The service of a ben choref comes from mochin — contemplation and comprehension of G‑dliness,

and therefore there is a delight in the service,

which comes from comprehending G‑dliness — similar and akin to the service of the seraphim,

who through their comprehension of G‑dliness

(“Seraphim stand above Him”⁵⁵),

become “burnt” and nullified with a consuming and yearning for G‑dliness.

The service of "great cities" comes from the side of <b>the attributes</b>⁵⁶

- love of God and fear of God,

which is connected with the world of Yetzirah,

where the attributes of the Holy One, blessed be He, shine,

and therefore the service of the holy Chayot "with a great noise" - is from the side of the intensity of the excitement of the attributes.

The service of "villagers" - Ofanim,

in the world of Asiyah - is the aspect of "thanksgiving" - and the comprehension and contemplation of intellect,

and the arousal of the attributes in the heart,

is so much - that it brings,

until - compels that there must be thanksgiving.

And by them the service "with a great noise" is not from the feeling of the heart but in the manner of a villager who came to see the king⁵⁷.

And although in the service of the inhabitants of the villages - in Asiyah - one does not hear Elokus in revelation

(in the grasp of the intellect,

or in the enthusiasm of the heart),

and therefore their service and commotion is only in a manner of Hodaa

(Asiyah)

- nevertheless, there is also by them the nullification to Elokus in their service - and on the contrary,

the nullification from the aspect of the quality of "Hodaa" alone

(as it is by the "Ofanim")

is in a certain respect even deeper than the nullification and service of the Serafim which comes from the side of understanding and comprehension in Elokus; and therefore it is said through the Ofanim

(they reveal the drawing down of)

"Baruch Kevod &lt;b&gt;Hashem Mimkomo&lt;/b&gt;"&lt;sup&gt;58&lt;/sup&gt;,

more

(than the drawing down which is revealed)

through the service of the Serafim&lt;sup&gt;59&lt;/sup&gt;.

And therefore the Mishnah begins with the reading of "Yud-Alef" - the reading of the inhabitants of the villages,

because in the reading is hinted the entirety of the matter of the Megillah: not looking at what in externality is a matter of Esther,

concealment and hiding without revelation

(the world of Asiyah),

there is in it the Essence which is above the revelations,

which is drawn down through the nullification of the Ofanim&lt;sup&gt;60&lt;/sup&gt;.

9.

Based on this, it is also understood the connection of this Shabbos

(according to its link to the days of Purim and the reading of the Megillah etc. as above)

to the &lt;b&gt;Torah portion &lt;/b&gt;fixed in the Torah to be read on this Shabbos — Parshas Tetzaveh&lt;sup&gt;61&lt;/sup&gt;

Parshas Tetzaveh&lt;sup&gt;62&lt;/sup&gt;

is the only Torah portion

(from the time Moshe was born)

in which the name of Moshe Rabbeinu is not mentioned

(until Mishneh Torah),

as Chazal&lt;sup&gt;63&lt;/sup&gt;

say that this is because he said “erase me now from Your book which You have written”&lt;sup&gt;64&lt;/sup&gt;,

which was fulfilled in this Torah portion.

At first glance it appears,

that the fact that the name of Moses our teacher is not mentioned is a matter not for the better.

Knowing however that even,

to distinguish,

about the disgrace of an animal etc. the scripture did not speak⁶⁵,

it is understood,

that also this

(that Moses’ name is not mentioned),

is connected with a virtue and perfection.

And as one can learn this from the portion itself: although Moses’ name is not mentioned explicitly,

but the <b>entire</b> portion is called "Tetzaveh"

(or "And you shall command"⁶⁶)

What this relates to Moshe.

The explanation in this: there are indeed tzadikim who are similar to their Creator⁶⁷.

So just as this is above,

that the holy names are connected with illuminations and revelations,

but His Essence and Being, blessed be He, is higher than names — so too is it also by tzadikim,

Moshe Rabbeinu etc.; and from this,

that what in Parshat Tetzaveh the name of Moshe

not mentioned explicitly,

is because the subject of Parshat Tetzaveh is connected with the essence of Moshe which is higher than name,

higher than all the names in the soul

(that five names are called to her&lt;sup&gt;68&lt;/sup&gt;).

And specifically from the aspect of the essence of Moshe,

"<b>And you</b>",

he brought about the "<b>you shall command </b>the children of Israel",

the joining and connection of all Jews,

also of the makers of the calf

(for whom he stood up and said "And if not - erase me"

(in Parshat Tetzaveh,

as above)),

connection with His Essence and Being, may He be blessed,

as discussed elsewhere at length.

Yud.

According to all the above, it is also understood the connection between "the Megillah is read on the 11th" and the matter of Parshat Zachor,

the remembrance of the deed of Amalek:

It states in the Shelah⁶⁹

that 11 "is like the number of letters of Vav-Hei from the Name

(Havayah)

and the larger number 15 is like the number of Yud-Hei".

And therefore the Mishnah begins with "The Megillah is read <b>on the 11th</b>",

because the obliteration of Amalek,

of whom Haman the Agagite is a descendant,

is primarily connected to the 11th,

as our Sages of blessed memory say on the verse⁷¹

For a hand is on the throne of Yah, war for Hashem against Amalek,

that "The Name is not complete etc. until the name of Amalek is blotted out" — as long as Amalek exists, the Name of the Holy One, blessed be He,

as it were,

is not in completeness and consists of the letters Yud-Hei.

This means,

that Amalek is

(primarily)

opposed to the

letters Vav-Hei of the Name Havayah⁷².

For the essence of Amalek is that he "knows his Master and intends to rebel against Him"⁷³,

that the knowledge in the intellect and the feeling of the heart,

the aspect of Yud-Hei,

should not affect his thought, speech, and action,

in Torah and mitzvos,

the aspect of Vav-Hei⁷⁰,

the aspect of <b>Vav-Hei</b>⁷⁴.

And therefore,

so that the remembrance of Amalek should be proper,

which brings about the fulfillment of "you shall blot out the memory of Amalek",

must be the service of Yud-Alef,

and Vov-Hei,

"the true service in the occupation with Torah and mitzvos in voice and speech or action"⁷⁵

- and the true service is specifically when it is with acceptance of the yoke,

acknowledgment and nullification,

in the manner of the service of the villagers - that specifically through this one has the power to overcome and to blot out the husk of Amalek.

And through this one comes to the aspect of Tes-Vov,

Yud-Hei of the Name,

the service of the intellect,

of the city dwellers,

and then the Name becomes complete <b>and in its proper order</b>,

as in the continuation of the Mishnah - cities etc. read on Tes-Vov - Yud-Hei,

until the last determination

(in the Mishnah)

of it occurring after Shabbos,

that then the villagers read <b>on Yud-Alef</b>,

the aspect of Vov-Hei,

and there becomes the complete dominion of the Most High in the world

(Yud-Alef Yud-Beis Yud-Gimel Yud-Daled Tes-Vov is "the numerical value of Ado-nai"⁷⁶),

What this will be revealed completely and actually in the coming of King Moshiach,

What then will be the completion of "war for Hashem against Amalek from generation to generation",

"the generation of King Moshiach"⁷⁷,

For He will wage the war of Hashem and will be victorious⁷⁸,

speedily in our days, literally.

(From the sicha and maamar of Motzaei Shabbos Parshas Tetzaveh 5739)