English translation — צו ב

A.

In the current parshah, it speaks twice about sacrifices that were offered for the kohanim themselves¹

(as owners of the sacrifice,

not like most sacrifices that the kohanim offered for others

(also)

— for individuals or for the community)

The first time — "This is the sacrifice of Aharon and his sons"²

— it speaks about the sacrifice that the Kohen Gadol offered every day; and about the sacrifice that he had to offer

(specifically³),

on the day of his inauguration into the high priesthood,

and likewise a common kohen — on the day of his inauguration into the priesthood⁴

And the second time — "Take your staff and your sons etc. and the bull of the sin-offering etc."⁵

— about the offerings that were offered during the days of the consecration,

when Aaron and his sons were initiated into the priesthood

(the first time).

Between the two types of offerings, however, there is a fundamental difference: the offerings about which it says "This is the offering of Aaron and his sons"

(Not only those that the Kohen Gadol offered every day after he was already anointed as Kohen Gadol,

but even the offerings that were offered on the day of the inauguration of the priesthood)

Came from the advantage that exists among kohanim,

whose advantage

(Because of which they merited the priesthood)

consisted in that they did not participate in the incident of the Golden Calf.

And even more — they punished the worshippers of the Golden Calf and: a)

With the most severe punishment "they killed",

b)

Even — "his son" and "his brother"⁷

In contrast to the offerings that were offered during the days of the consecration,

are indeed

(a part of them)

brought to atone for Aaron for the calf that he made⁸.

B.

These two matters,

since they both stand in the portion of what is often read on the Shabbat that is close to Purim — it is an indication,

that they have a connection to the matter of Purim⁹.

And as one also finds a hint to this connection,

in Likkutei Torah of the present-day parshah:

In the maamar "Beur Me'at al pi Vechaltem Achol",

where it is explained the verse "Zeh korban Aharon uvanav" — writes the Tzemach Tzedek¹¹

in his gloss "U're'eh mah she'amar be'Beur al pi Yaviu levush malchut" from Megillas Esther

(about the line and thread,

that its beginning of revelation is in Chochmah)

— since however that all matters of Torah are in utmost precision

(and all the more so from that which even in worldly matters there is no thing by chance G‑d forbid; everything is with particular providence),

therefore,

since the matter about the beginning of revelation of the line is explained in "Biur al pi yaviu levush malchus" — this itself is a proof of its connection to the matter of Purim¹²]

And so too in a second maamar

(from Likkutei Torah in parshas Zo)

beginning with "Vehayah or halavanah",

which is connected with the matter of the seven days of the consecration¹³

(the second type in the offerings of the priests),

the Tzemach Tzedek¹⁴ notes

again to "and as it is written in the discourse beginning 'Chayav inish levesumei bePuriah',

therefore there is no name in the Megillas Esther"¹⁵.

And here one sees a thing wondrous and amazing,

how these two notes

(although superficially they have only a connection to the content of those matters where they are appended)

express both the subject matter of "this is the offering of Aaron and his sons" and of the days of inauguration,

and also the difference between them

(as below section 10).

3.

Superficially it turns out,

that the aforementioned notes indicate two matters which are opposites one relative to the other:

In the "Biyur Me'at al pi V'achaltem Achol" it is discussed that Atzilus is not a chiddush yesh mei'ayin like Beriah,

rather it is drawn down "from concealment to revelation" — and on this the Tzemach Tzedek points to the "Biyur al pi Yaviu Levush Malchus" where it says¹⁶

that in Chochmah

(of Atzilus)

is the beginning of the revelation of the Kav;

and in the Maamar beginning V'hayah Or HaLevanah,

it discusses how the aspect of "Kol Chasan v'Kalah" is now not revealed — and on this the Tzemach Tzedek points to "Seudas HaRav Chayiv Inish L'vasumei b'Puria" where it says<font size="3"></font>

(183,

229,

255)

;"&gt;17 The reason,

that therefore in Megillas Esther no name of the holy names is mentioned,

because the miracle of Purim was clothed in nature "and the parable¹⁷

of the groom who goes to sleep in the inn",

not revelation but enclothing etc.

In truth, however,

since both matters are discussed in maamarim of the same series,

and especially since both "this is the offering of Aharon and his sons" and the matter of the "days of the consecration" have in them a common point

(as above, beginning of section 1)

— and also both references are from Purim discourses — one must therefore say,

that the two matters in the aforementioned references have a common side and a common point which connects and joins them both.

And as the Tzemach Tzedek himself hints to this by the fact,

that in both references

(after bringing down from the aforementioned maamarim the matters which are relevant

(explicitly)

to that which is discussed in Likkutei Torah)

he adds the words "see there".

With "see there" after the reference to the explanation according to they will bring a royal garment — from where he copies the words "and it is the beginning of the revelation in wisdom" — it can be said that he also intends to indicate that which is stated there that the "line and thread" was "according to"&lt;sup&gt;18&lt;/sup&gt;

contraction and empty space ..

so as not to be in revelation of the aspect of the Infinite One etc.",

That the revelation that comes into wisdom came through a contraction;

And with the "see there" when he references to "the discourse 'A person is obligated to conclude on Purim'" — from where he earlier copies the matter "therefore there is no name in the Megillah of Esther..

are clothed in concealment etc." — it can be said that he also hints at that which is discussed there that "the matter of reading the Megillah is like one who reads from the Torah who reads and draws down a revelation of light",

D.

E.

E.

That from this concealment "that there is no name in the Megillah of Esther" becomes

(through the reading of the Megillah)

drawn a revelation of light

(And on the contrary: the revelation that comes from it is a revelation of the Essence of the Infinite One, blessed be He, which is "above the aspect of names").

D.

4.

The aforementioned matter will become understandable after we explain the reason for the custom¹⁹,

at the reading of the Megillah,

that "on that night" one reads with a raised voice — because the power of the miracle expressed itself²⁰

in that "on that night the king's sleep fled":

"That night" indicates the ultimate concealment.

For "night" alone already means concealment

(this is the difference between "day" and "night": day is light and revelation and night is darkness and concealment — and God called the light day and the darkness He called night²¹)

; and also "that" indicates concealment

(as is known the difference between "this" which is a term of revelation,

and "that" which is a term of the hidden,

concealment)²².

So it is understood,

that "that night" — the double concealment of "night" together with the concealment of "that" — is the ultimate concealment.

And the concealment of "that night" is connected with

(the Scroll of)

Esther,

because also about Esther it says&lt;sup&gt;23&lt;/sup&gt;

"Esther from the Torah, where is it? 'And I will surely&lt;sup&gt;24&lt;/sup&gt;

hide, I will hide': 'I will surely hide, I will hide' — a double concealment.

And according to the explanation of the Baal Shem Tov on the verse "I will surely hide"&lt;sup&gt;25&lt;/sup&gt;,

that

(This is not merely a twofold concealment,

but also that)

the concealment itself is hidden — i.e.,

i.e.,

one does not feel at all that one is in a state of concealment — it is understood that the explanation of the concealment of "on that night" is also in this manner: the "night" itself is in a manner of "he/it",

one does not even see that it is "night".

So great is the concealment,

until one does not feel at all that one finds oneself in a state of darkness: it is entirely "heavens&lt;sup&gt;26&lt;/sup&gt;

darkness as light".

And this is the content of the matter,

that the essence of the miracle of Purim is in "that night the king's sleep fled": specifically in "that night" — the ultimate concealment — "the king's sleep fled",

the ultimate revelation came.

And this does not mean,

that through "the king's sleep fled" night was eliminated,

concealment was eliminated,

but rather like the wording of the verse "that night": in "that night" itself,

in the very essence of the ultimate concealment,

"the king's sleep fled" opened up.

And therefore regarding the miracle of Purim the parable of a deer is brought,

that even while it sleeps

(with one closed eye),

its other eye is open and awake — that together with the concealment of "that night" there is also "the king's sleep fled" — the ultimate revelation.

5.

And this itself,

that "the king's sleep fled" means such a revelation of Divine light that comes down also into the concealment of "night" — and even into the double concealment of "that night" — this itself is a proof of its great superiority: the light that is called "day" is a limited light,

therefore it cannot come into the concealment of "night"

(even into ordinary night),

because the concealment of "night" is an obstacle to it.

But "the king's sleep fled" indicates an unlimited light,

for which "concealment" is not an obstacle,

and therefore it is drawn down also "in that night".

And this quality in "the king's sleep fled" regarding "day" is also understood simply:

By day,

usually,

it is not the time when one sleeps³¹.

But this absence of sleep of the daytime is entirely different from the absence of sleep whose cause is "the king's sleep fled"

(— at night).

And the difference is twofold:

a)

The daytime absence of sleep is connected with the light of the day,

a thing that is outside of the person; in contrast, "wandering sleep",

this sleeplessness comes from the state

(the spiritual&lt;sup&gt;32&lt;/sup&gt;)

of the person himself.

b)

The ordinary wakefulness of daytime does not come in a manner that the light of the day does not allow to fall asleep&lt;sup&gt;33&lt;/sup&gt;

; it is only that it holds the person in a state of not wanting to sleep.

In contrast, by "wandering sleep",

the person stands in such a state that does not allow any sleep.

And therefore,

when a person finds himself in the state of "fled sleep",

then there is no difference whether this is by day or by night.

Because "fled sleep" is such an arousal that regarding it there is no reality of "sleep"

(concealment),

and therefore it is not applicable that the concealment of "night"

(and even of "that night")

should affect it.

6.

And this is also the reason,

that when one comes to "on that night the king's sleep fled" one raises the voice:

Raising the voice during speech is connected with two matters: a)

The words themselves take hold of the person in the inwardness of his soul.

As one sees empirically,

that when a person speaks about something that moves him strongly — he can then not be calm and speak quietly,

rather his words come out with a loud voice; b)

The words are heard over a farther area.

The higher the voice is — the farther it is heard.

And so it is also regarding the drawing down of the light of "the sleep of the King — the King of the world wandered"³⁴

: a)

The light comes from a very deep place where the category of concealment does not apply,

as above.

b)

It is drawn down to the farthest distance,

also into the farthest lowest concealment,

until into the concealment of "that night".

And since by reading the words "on that night the king's sleep fled",

one wants to continue and open up this matter which one reads

(as is known³⁵

the explanation of "we are remembered and we are done",

that through "we are remembered",

is — "and we are done"),

therefore one must read the words with raised voice,

which has in it the two above-mentioned virtues — in order to effect through this also above³⁶

these two matters of "the king's sleep fled".

7.

In "on that night the king's sleep fled" there is yet a deeper matter — and also this matter will be understood,

through the parable of "sleep fled" by a flesh-and-blood [king]:

The concept of "fleeing sleep" comes to a person is relevant at night.

But by day is indeed not at all the time of sleep.

And since the concept of "fleeing sleep" is relevant specifically at night,

from this is understandable in spiritual matters — in the concept of "on that night the sleep of the king fled,

King of the world" — that specifically because of the

(greatness of the)

concealment and hiding of "night

(that)

which is why Knesset Yisrael then&lt;sup&gt;37&lt;/sup&gt;

was called by the name Esther — from the expression "I will surely hide"]

was revealed the revelation of "the king's sleep fled."

And also this matter we see regarding raising the voice: when a person wants his words to be heard from afar,

he speaks them with a loud voice.

It thus emerges,

that the distance is the cause that brings about raising the voice.

And the greater the distance is,

(on that night)

the raising of the voice is greater,

(the strength of the miracle).

8.

The difference between the two aforementioned explanations in "on that night the king's sleep fled":

According to the explanation

(that in section 5)

that regarding this "the king's sleep wandered" the "that night" cannot conceal,

and therefore it is drawn also "on that night"

(but not that the "that night" itself is the cause that brought about the light),

"the king's sleep wandered" has no inner connection with the "that night" itself: the "night" itself,

in its inwardness,

indeed remained a matter of concealment; it is not that the light,

since it is unlimited,

also came into it³⁸

and therefore it has no connection with the "darkness" itself to be able to transform the darkness into light.

It is only,

that in the matter of light and revelation itself it is unlimited,

so that the darkness cannot conceal it].

But not according to the explanation

(that in section 7)

that the concealment of "that night" is the cause that brings out the "the king's sleep fled,"

it is then understood that also the arousal of the light is in the concealment itself,

that "that night" itself becomes transformed into light; since it brings the light,

and that means that it becomes — light.

9.

The two explanations,

are hinted at in the two above-mentioned notes that the Tzemach Tzedek notes in our parshah — to the explanation according to “Yavi’u Levush Malchus”

(where it speaks about the revelation of the line that comes through tzimtzum),

and to the discourse “Chayav Inish L’vasumei B’Puriah”

(where it discusses the concealment that is in Megillas Esther which afterwards comes out — through Kriyas HaMegillah — into revelation)

In the maamar “Yavi’u Levush Malchus”³⁹

it is explained,

that the superiority of the miracle of Purim consists in that it was clothed in nature.

Because this shows that the miracle came from a very high place,

which, due to its height, can come down very low — until clothing itself in garments of nature — like a barrel full of wine,

which, because the wine is in it so high — until overflowing,

it pours over from it also to the outside.

"The Prophets and the Writings are destined to be nullified,

but the Scroll of Esther and the halachos are not destined to be nullified" — because the root of the miracle of Purim,

which is recounted in the Scroll of Esther,

is on a very high level,

which is why the miracle was clothed in nature&lt;sup&gt;41&lt;/sup&gt;].

And continuing from this,

there comes there

(in the "Additional explanation according to 'They shall bring a royal garment'")

the explanation of the matter of the light of the line that comes "according to contraction and an empty space"; that since the light of the line had pierced the contraction,

it shows that it has in itself a very strong force&lt;sup&gt;42&lt;/sup&gt;,

and thereby also an advantage over the light that filled the place of the void before the contraction

(similar to the first explanation of "On that night the king's sleep fled",

that because "the king's sleep fled" indicates a revelation of light that is drawn from a very high level,

therefore it comes down also into the concealment of "on that night").

But in this maamar "Chayav Inish Levesumei BePur'ya"&lt;sup&gt;43&lt;/sup&gt;

a deeper matter is discussed in the quality of Purim&lt;sup&gt;44&lt;/sup&gt;

: the superior quality that exists in "Hador Kiblu BeYemei Achashverosh" relative to the precedence of Na'aseh LeNishma that was at the time of Matan Torah&lt;sup&gt;45&lt;/sup&gt;

— that the precedence of Na'aseh LeNishma came from the side of the revelation of light from above,

and the "Hador Kiblu BeYemei Achashverosh" was in the manner of "His'or'rusa DeLetata from themselves."

And since this His'or'rusa DeLetata came from the side of that Jews were then standing in a state of "Haster Astir" — and this aroused in them the "Kiblu" which is even higher than Matan Torah — it is therefore understandable,

that the concealment itself was transformed into light

(in the manner of the second explanation in "Balailah Hahu Nadedah Shnas HaMelech" that the concealment of "Lailah Hahu" itself aroused

(and was transformed into)

the light of "Nadedah Shnas HaMelech").

And therefore,

when he explains in the conclusion of the maamar the concept that "Megillas Esther will not be nullified",

he explains that this is due to the elevation that exists in the concealment that is in the megillah,

and that from this concealment emerges

(through the reading of the megillah)

the revelation of the Essence⁴⁶

— which is higher than the Names.

10.

According to all the above, one will also understand the connection between the content of the note "And see what I explained in the explanation on the verse 'They shall bring a royal garment'"

(about the revelation as it comes through tzimtzum)

with the concept of "This is the offering of Aharon and his sons" which is discussed in the maamar beginning with the words "And you shall eat, eating"; and likewise the connection of the note to the maamar beginning with the words "A person is obligated to become intoxicated on Purim"

(where it discusses concealment from which revelation emerges)

with the concept of "the seven days of the consecration",

which comes in continuation to the maamar beginning with the words "And the light of the moon shall be like the light of the sun":

We have indeed earlier

(Section 1)

spoken,

that the superiority of the priests

(because of which they merited the priesthood,

and what in connection with this superiority was the special offering of "This is the offering of Aaron and his sons")

consisted in that they had no participation in the sin of the Golden Calf,

and on the contrary they punished etc.

(as above there).

And consequently it is understood,

that this superiority of theirs of "the entire tribe is fit"⁴⁷

grew specifically from that the other Jewish tribes were different in this detail; that despite that other Jews did commit that sin,

the priests refrained from it and on the contrary: there was aroused in them the opposite movement of zeal for God until "kill each man his brother etc."⁴⁸

— and through this they merited "to be priests to the Omnipresent"⁷.

That is,

that the revelation of their soul was so powerful,

that it broke through and shone through even the time of such a double and multiplied darkness,

when most of the tribes of Israel did not withstand the test of the sin of the calf⁴⁹.

But nevertheless,

this revelation of light is still in a manner of limitation.

And therefore it was still not enough to atone for the sin of the calf

(on the contrary: they should have been "kill them [plural]").

It follows,

that it is analogous to the first manner of the revelation of light,

mentioned above,

which has the power only to penetrate the darkness of the tzimtzum,

but not to transform the tzimtzum itself into light.

Not so the offerings of the seven days of the consecration,

through the offerings the sin of the calf was atoned for,

and this was an atonement to the utmost⁵⁰,

Because it came after repentance from love, whereby intentional sins become for him like merits⁵¹.

And as explained in Rashi⁵²

that the calf of the eighth day of the consecration — the ultimate perfection of the days of the consecration — is the atoner for the deed of the calf that he did,

It is in the likeness of the second manner where concealment and sin are entirely nullified; the darkness and concealment itself becomes — light and revelation.

Yes.

And this is also the connection of the subject

(the advantage of the seven days of the fillings),

to the verse "And the light of the moon shall be as the light of the sun, etc." — with which the discourse begins⁵³

Since the essence of the service of the seven days of the consecration is

(not that the revelation also comes into the place of concealment,

but)

that the concealment itself should shine,

it follows automatically,

that the moon

(in the aspect of malchut — the matter of concealment)

does not need to come at all to the "light of the sun",

rather the moon itself will have a light — and automatically "the light of the moon" is exactly like "the light of the sun"⁵⁴.

And since all future revelations are dependent on our deeds and our service now⁵⁵,

it is therefore required also now

(not only the service of "subjugation" — subduing and breaking through the darkness and concealment of the world in general and the microcosm this man in particular — but also)

the service of transformation of darkness to light,

which is the matter of "the days of the consecration"

(that instead of that which there was "was filled"⁵⁶,

from the destruction of Jerusalem" one should transform it into)

— "Jerusalem was filled from the destruction of Tyre"⁵⁷,

That this is the vessel for the fulfillment of the promise⁵⁸

"And the light of the moon shall be like the light of the sun" which will be in the future to come,

with the coming of Moshiach our righteous one,

very soon.

(From the sicha of Purim and Parshas Tzav 5725)