English translation — ש״פ ומש, ז* סבת

Not only that! -•ל,

Even a Jew, idol worship to him

(For a Jew / being not worshipping Hashem.

And his reason is: since one finds oneself in this world and in exile,

one is subject to the laws and limitations of the natural order

(which the Almighty created,

because therefore one must deal with it properly,

even regarding matters of permission and worldly affairs.

It follows that,

that,

"to do according to each person's will"

(according to the will of Mordechai and Haman)

is a contradiction in itself: when a Jew finds himself in this world,

and simultaneously - in the time of exile

(

Still, the servant of the king's wing, where he has various limitations from the conduct of nature and the world and the laws of the state

(

The law of the land is law,

The limitations of the customs of the state" etc., when they do not interfere with the fulfillment of the Torah and mitzvos/ which compel him

(according to the will of G-d and according to Torah)

to conduct themselves in a distorted manner - the fulfillment of should not be able to be,

according to the will of each person",

Because,

the will of Mordechai"

(,

"shall not bow down nor prostrate himself",

Therefore, that which is everything besides serving G‑d is,

idolatry")

It seemingly negates not only the actual fulfillment of Haman's will,

but the entire approach that one must reckon with the customs of the world.

And on the other hand,

If one accounts for what the Almighty sent Jews into exile,

Then apparently the conduct must be

"like the will of Haman"

measured according to the custom of the world

(where it does not interfere with Torah and mitzvos)

Nevertheless,

So the novelty is,

That when one is connected from above to the Supreme One as He stands above before the conduct of the world,

One has the ability to unite opposites: being in the world and in exile,

should be.

He will not bow down nor prostrate himself",

standing entirely above it.

Based on this, one can understand the words of the Midrash: The two interpretations in the Midrash express two approaches of a Jew in his service during the time of exile:

Since the Almighty sent a Jew into this world,

and there specifically - in exile,

under the rule of the Angel of Death,

and there is a law in the Torah that,

"the law of the land is law" - one might seemingly think

(according to the will of the government)

that in worldly matters

(not in matters that are connected with Torah and mitzvos)

It is not possible that at once there should be the two opposites of,

"according to each person's will"

(the will of Mordechai and the conspiracy,

that together with that which,

the servants of Achashverosh [are] also in exile,

there should be with him a conduct of,

"would not bow nor prostrate himself" to the conduct of the world,

because one of the two: if the Almighty sent Jews into exile,

That means that one is somewhat limited by the conduct of nature and the laws of the state

(according to the will of Sass,

And if one is not in exile,

which then one conducts oneself,

according to the will of Mordechai" from the aspect of,

"he did not bow down nor prostrate himself",

then it is not proper to say that there is,

the will of the King.

Regarding the obligations that a Jew has in fulfilling the Torah and mitzvos according to the Shulchan Aruch - it is understood and simple,

That even over this no one is a master over a Jew

(even in the time of exile)

; but regarding matters of permission and worldly matters

(.

wealthy and,

derech eretz)

Sefer HaSichos - 5752

How can it be that he conduct himself both according to the will of Haman and according to the natural order, as is the custom of the world

(and if not, he is "violating the commandment of the salt" / and also according to the will of Mordechai that "he would not bow nor prostrate."

The Midrash says,

that "when does this apply" that there is a contradiction between

"the will of each person" when it comes to

"the common practice of the world": but from the perspective of the Almighty

(as He is above the natural order)

Can accomplish both things: a Jew should be found in the world and in exile

("servants of Achashverosh"/ and together with that he should stand completely above all matters of the world and the exile,

"he will not bow down nor prostrate himself",

until he can also affect even the king of the nations who "rules" over him.

And this is the explanation in the concise language of the Gemara,

"to do the will of each and every man,

to do the will of Mordechai and Haman•

(And this does not contradict [it], because through the fact that Mordechai the Jew stood with complete self-nullification before the Supreme One,

"לא יכרע ולא ישתחוה",

"כופר בע״ז",

This connected him with the power of the Almighty

(Above the conduct of the world/ which gives the power that while in exile under King Achashverosh, there should be the entire perfection of "He will not bow down nor prostrate himself,"

Until that also effected the nullification of Haman's decree,

And the elevation of Mordechai to become,

Viceroy.

And that is given by the Almighty willingly from a Jew - that even when situated in exile,

he has the choice to conduct himself "according to each person's will":

that he stands with a power not only as much as he is obligated to fulfill Torah and mitzvos in practice,

but in all other matters he feels that he is subject to the limitations of nature and the custom of the world, etc.,

"strange worship to him"

(according to Haman's will, may it not happen)

: or he should conduct himself ■ "according to Mordechai's will,"

that in all matters he stands above the world and above exile

(being connected with the Above/ and therefore with him it is "he will not bow nor prostrate himself" to all matters that are not service of G-d.

And the matter depends only on his will.

In this, however, there is a difference between the generations,

That in most generations there were several restrictions from the outside,

Decrees of the kingdom and the like,

Which did not allow a Jew to be able to place himself entirely above the exile,

But not so in our generation; this depends only on the will of a Jew,

as follows]

Accordingly, one will also understand the action of Yehuda

(,

And Yehuda approached him)

Regarding Yosef:

Even though Yosef Hatzadik was the "ruler of the land",

And that this demonstrates how a Jew is a master over the world and over the nations of the world around him - is:

He was appointed to this by Pharaoh, king of Egypt,

that this is connected with the king's decree and the laws of the land,

or

such that after the appointment is "only the throne will be greater than me."

which proves that Yosef is still closely connected with the limitations of the world and Egypt."