חייב אינש לבסומי בפוריא עד דלא ידע בין…

1“A person is obligated to become intoxicated on Purim until he does not know [the difference] between ‘Cursed is Haman’ and ‘Blessed is Mordechai.’” Now we need to understand why the joy of Purim is so much greater than the joy of Yom Tov

(for on [the festivals] we are obligated to rejoice by Torah law, and even so one certainly should not become intoxicated to such an extent, as the Rambam writes concerning the joy of Yom Tov, “one should not be drawn after wine,” etc.), on which miracles were done for our fathers, such as on Pesach the Splitting of the Sea of Reeds, and on Shavuos the Giving of the Torah, etc.

And in stature, surely the festivals are holier, for on them the doing of work is forbidden, which is not so on Purim, for “Mordechai decreed, but they did not accept it upon themselves.”

This will be understood by first explaining the matter of “And the Jews accepted what they had begun to do.” For the meaning of “they had begun” is at the time of the Giving of the Torah.

As our Sages, of blessed memory, said on the verse “The Jews confirmed and accepted”: “They confirmed what they had already accepted.” For at the time of the Giving of the Torah, “He held the mountain over them like a tub,” etc.

“And from here [comes] a great protest of duress (moda’a rabba) against the Torah,” except that “they accepted it again in the days of Achashverosh,” etc. Now we need to understand why His holding the mountain over them, etc., is considered more of a compulsion than the episode of Achashverosh.

2Now first we need to understand what the matter of the Giving of the Torah is. And also what our Sages, of blessed memory, said: “Fortunate is he who comes here with his learning in his hand.” Surely in Gan Eden [the souls] delight in the revelation of the Infinite Light (Or Ein Sof), blessed be He. So what bearing does it have on this that one should specifically [come] with his learning in his hand, which consists of laws that have been clothed in physical matters?

3And also what our Sages, of blessed memory, said: that whoever is able to occupy himself with Torah and does not occupy himself, of him it is said, “For he has scorned the word of G‑d … the soul shall surely be cut off.”

At first glance this is puzzling. Since one who is not able to occupy himself with Torah so much fulfills his obligation with one chapter in the morning and one chapter in the evening, then why should the sin of one who is able to occupy himself and does not occupy himself be so great as to say of him, “shall surely be cut off,” etc.?

But the matter is this: the Torah is called “the parable of the Primordial One,” as it is written, “As the parable of the Primordial One says: From the wicked comes forth wickedness.”

4And this is what is written, “But G‑d caused it to come into his hand.” And so too King Shlomo, peace be upon him, said, “To understand a parable and an epigram,” etc. And the matter is that the meaning of “the Primordial One” is the Primordial One of the world (kadmono shel olam), which is the Infinite Light (Or Ein Sof), blessed be He, itself.

For the level of the light that encompasses all worlds (sovev kol almin) and the light that fills all worlds (memalei kol almin) is what is drawn forth from Him, may He be blessed, as a radiance, to be life-force (chayus) for the worlds.

5If so, this level is related to the worlds. For the level of the encompassing light (sovev), too, is a level that relates to the worlds, since it is what gives life to the worlds, only that it is the level of a surrounding light (Or Makif); and the light that fills all worlds (memalei kol almin) is the level of an inner light (Or Pnimi).

But His being and essence, may He be blessed, is not within the category of worlds at all, and it is not fitting to say of Him [that He is] sovev kol almin, etc. Therefore He is called the Primordial One of the world.

6And the Torah, which is called “the parable of the Primordial One”: that is, the Torah is a parable for the level of the Primordial One of the world. Just as through the parable the thing it illustrates is grasped, so through having his learning in his hand a person will merit a revelation from the level of the radiance and light of the Infinite One (Ein Sof), blessed be He: that which is above the level of sovev kol almin and memalei kol almin,

7and is not within the category of worlds at all. For in the comprehension of Torah there are many levels without end, one ascent above another. For example, the nature of the comprehensions in the lower Gan Eden bears no comparison to the nature of the comprehension that is attained in the higher Gan Eden.

Therefore the comprehensions in the lower Gan Eden, relative to the comprehension in the higher Gan Eden, are only like the relation of a parable to the thing it illustrates.

8In the same way there are levels without end even above the higher Gan Eden, as it is said, “And holy ones praise You every day, selah.”

And as is written in Likkutei HaShas of the Arizal, of blessed memory, on the saying of our Sages, of blessed memory: “The righteous have no rest, neither in this world nor in the World to Come, as it is said, ‘They go from strength to strength.’”

9And every comprehension, relative to what is above it, is called a parable. And this is what is written of Shlomo, “And he spoke three thousand parables”: that is, on every matter of the words of Torah.

That is to say: this matter is grasped in the lower Gan Eden in this way, and in the higher Gan Eden this very matter is in a more spiritual and more exalted form, until the first level is only

like a mere parable for this level. And in this way he grasped three thousand levels in every matter of the words of Torah. And in truth it is said, “they praise You, selah,” without end, etc. And this is “And His understanding is beyond number.”

10Now, “the Torah comes forth from Chochmah (wisdom),” and it is the source and root of all the levels of comprehension mentioned above, as it is written, “And a river goes forth from Eden,” etc.

And the level of the higher Chochmah (Chochmah Ila’ah) itself is the level of a parable for the very level of the Primordial One of the world. For although the Infinite Light (Or Ein Sof), blessed be He, is exalted and uplifted without end above the level of Chochmah, and all the Ten Sefiros, the first of which is the level of Chochmah, are called in the Zohar “the mystery of the holy Name” (raza dishma kadisha),

like the name by which a person is called, which does not touch his essence and being at all (as explained above in Parshas Terumah, in the discourse beginning “Mi yitencha”), nevertheless the Infinite Light, blessed be He, rests and is clothed in the higher Chochmah.

As it is written, “G‑d, with Chochmah …” And therefore the Torah, which comes forth from Chochmah, is called “the parable of the Primordial One.” For just as with a parable: although it is not of the nature of the thing it illustrates at all, nevertheless the thing illustrated is clothed within the parable, and in it

and through it specifically one grasps the thing illustrated; so Chochmah and the Torah are a garment for the Infinite Light, blessed be He, as it is written, “He wraps Himself in light as in a garment.”

Therefore, through occupying oneself with Torah, a person can enjoy the radiance of the Infinite Light, blessed be He, itself, from the level of the Primordial One of the world.

(The matter is as is written in Iggeres HaKodesh, in the passage beginning “Eishes chayil ateres baalah”: “Now, this light that is stored away for the righteous in the Time to Come, which is called by the name ‘the pleasantness of G‑d’ and ‘tzachtzachos’ (dazzling radiances), to delight,” etc.: that it is a radiance from the level of Atik, in which is the level of the tzachtzachos, as explained in Etz Chaim; and it is the level of the inner dimension (pnimiyus) of Keser (the Crown).

For the Supernal Will is called sovev kol almin (the light that encompasses all worlds), as explained elsewhere on the subject of “Whatever G‑d desired, He did”; and the Supernal Will is called Keser. Therefore Keser is from the expression “they surrounded (kitru) Binyamin,” which means encompassing, and that is sovev kol almin. But this is the level within Keser that is called the root of the emanated beings.

However, the level of Atik, which is the inner dimension of Keser, is above this level, for it is the lowest level within Ein Sof; therefore it is not fitting to call it even a root for the emanated beings.

And this is the meaning of Atik Yomin (the Ancient of Days): that it is removed (ne’etak) and set apart from the level of the days of the world, as it is said, “Who is uplifted from the days of the world.” And this level is what is called the Primordial One of the world, which is not within the category of worlds, for it is set apart and exalted even from being called sovev kol almin, for that is

only the second level within Keser, which is called the root of the emanated beings, that is, the level of sovev kol almin. And Atik Yomin is also called the Primordial One of the world, for it is drawn from the Malchus (sovereignty) of Adam Kadmon, etc. And how do the righteous merit the revelation of this light? This is through the garments that are made from the Torah and mitzvos, as is written there in Iggeres HaKodesh.

And this is why the Torah is called “the parable of the Primordial One.” And of this too it is said, “And the Ancient of Days sat; His garment was white as snow.” “His garment” refers to the Torah, which is likened to snow: just as snow is, by way of analogy, the congealing of water, so is the matter of the parable, which conceals the thing it illustrates.

And as is written on the meaning of “His garment as snow” in Parshas Acharei, on the verse “For on this day He shall atone”; see there, in the discourse beginning “Hinei chayei,” etc. And therefore the Zohar speaks of the four hundred worlds of yearning (almin dikesufin) that the righteous inherit, which are called “four hundred shekels of silver (kesef), current with the merchant (over lasocher).”

For socher (merchant) is related to sechor (around), which means encompassing, [referring] to sovev kol almin; and the worlds of yearning and the supernal delight that the righteous will inherit in the Time to Come are from the level that is above the level of sovev kol almin, as mentioned above. And this is “over lasocher.”)

11And this is what our Sages, of blessed memory, said: “Fortunate is he who comes here with his learning in his hand.” For as with a thing illustrated and its parable: it is impossible to arrive at the thing illustrated unless one first understands the parable; then through this one arrives at the thing illustrated.

And if he falls short of grasping some things in the parable, he will not be able to grasp the thing illustrated at all (since there is no way to grasp the thing illustrated except through the parable, then when he does not understand the whole parable well, there is no way to arrive at the thing illustrated).

In the same way, since the Torah is itself the level of the parable through which the Primordial One of the world is grasped, therefore one’s learning must be in one’s hand when one comes here,

for through grasping the parable well, then specifically one can behold the thing illustrated, which is “the pleasantness of G‑d,” to “satisfy his soul with tzachtzachos,” etc. Whereas when the parable is not in his hand, he has no way to grasp the level of the thing illustrated mentioned above.

12With this, what our Sages, of blessed memory, said is resolved and understood: that whoever is able to occupy himself with Torah and does not occupy himself, of him it is said, “shall surely be cut off,” etc.,

even though for one who is not able, one chapter in the morning and one chapter in the evening is enough. The matter is like the example of the thing illustrated and the parable here below, in the intellect of man.

Not all the ideas that are called the thing illustrated are equal with regard to parables. There is an idea, a thing illustrated, which one can arrive at through one parable that is simple and easy.

And there is a greater idea, which to grasp requires more parables; and the parable, too, is loftier and deeper

(as is known from the matter of the parables of Shlomo. And so too of Rabbi Meir they said, “When Rabbi Meir died, the tellers of parables ceased.” For one whose wisdom is deeper needs more parables, so that through them [people] may arrive at the depth of his wisdom.

And when the wisdom is not deep, there is no need for a parable, and one can grasp it without a parable. Therefore, the deeper the wisdom is, the more it needs many parables until [people] arrive at it, to the point that Shlomo’s wisdom required three thousand parables. And with Rabbi Meir, a third [of his teaching was] parables, etc.)

13So too above: not all the comprehensions of the souls are equal, and among them there are levels and degrees without end,

as our Sages, of blessed memory, said, that each righteous person “is burned by the canopy of his fellow” (and therefore one for whom one chapter in the morning and one chapter in the evening is enough: this parable is enough for him, relative to the comprehension of the root of his soul).

And this is specifically when he is not able to occupy himself, etc., for this is an indication that this is enough for him.

(Or: since he is not able, and he occupies himself as much as he is able, the Holy One, blessed be He, will complete for him a garment and a parable through which to grasp what he needs to grasp. And something like this is found in the Zohar, Parshas Emor, page 101b: “The Holy One, blessed be He, completes it for him,” etc.; see there.)

But one who is able to occupy himself with Torah: this is an indication that his soul is of a level that can grasp much above. Therefore the parable, too, must be very great and abundant, in the measure of the time in which he is able to occupy himself with Torah, which is the level of “the parable of the Primordial One.”

And when he does not occupy himself for all the time that he is able to occupy himself, he falls short of the parable that is needed. And therefore of him it is said, “shall surely be cut off,” etc.

That is: because of what he lacks in the level of “the parable of the Primordial One,” he will not be able to grasp “the pleasantness of G‑d,” etc., which is the thing illustrated

(and the Holy One, blessed be He, will also not complete for him the garment and parable that is lacking, since he was able to occupy himself and did not occupy himself; and of this it is said, “For he has scorned the word of G‑d,” etc.).

14Now, Israel merited the Giving of the Torah through the sufferings of the exile of Egypt, “with mortar and with bricks.” And they put “we will do” before “we will hear,” for there cannot be a revelation and drawing down of the Infinite Light (Or Ein Sof), blessed be He,

except in a place where there is specifically the level of self-nullification (bittul) (which is why the Infinite Light, blessed be He, rests specifically in Chochmah (wisdom): because it is the level of bittul, “the power of mah” (koach mah), as is known).

And this is the matter of putting “we will do” before “we will hear”: it is the level of bittul, in which one nullifies his will utterly, as if he had no will of his own, but wills only whatever is the Supernal Will, blessed be He.

And this is the level of service, “and Him you shall serve”: for a servant has no mind of his own, but does whatever his master tells him.

And through their putting first the level of “we will do,” which is this bittul, there could be “and we will hear,” that is, receiving the revelation and the light from the Infinite One (Ein Sof), blessed be He.

(And this is why they tied on them two crowns, corresponding to “we will do” and “we will hear”: these are the two levels in Keser (the Crown) mentioned above. The higher level is called the Primordial One of the world, as mentioned above, and the second level is called the light that encompasses all worlds (sovev kol almin) and the light that fills all worlds (memalei kol almin).)

But in order for them to come to this level of bittul, of putting “we will do” before “we will hear”: since at the Exodus from Egypt they were still in a state of smallness (katnus)

(as explained above in the discourse beginning “Remember what Amalek did to you,” etc.); so how could they come to so great a level of bittul?

For this there was the matter of His holding the mountain over them like a tub, which is the level of “and His right hand embraces me”: that is, the revelation of the supernal love from above upon Israel,

as it is written, “I have loved you, says G‑d” (see in the discourse beginning “And you shall make holy garments” what is written there on the meaning of “I have loved you,” etc.).

For this love “embraces” the Community of Israel (Knesses Yisrael) and surrounds it on every side, even on the level of the back (achorayim), until He does not let it turn away from Him, and it is compelled to stand with Him face to face.

That is: through this supernal love, love was also aroused in the souls of Israel, until they came to the stature and level of putting “we will do” first, etc.

As it is written, “As water [reflects] face to face, so is the heart of man to man.” The meaning is: the heart of the supernal Man; this is what is written, “And upon the likeness of the throne, a likeness like the appearance of a man,” which is the level of the 248 positive commandments, which are “the 248 limbs of the King.”

15And the 365 prohibitions are the 365 sinews. “To man” is the level of man in [the worlds of] Beriah, Yetzirah and Asiyah, as it is written, “And the likeness of their faces was the face of a man.”

It is “as water [reflects] face to face”: that is, through the revelation of the light of love from above, the level of “I have loved you,” through this the love from below upward is also aroused; and that is the ascent of the Community of Israel (Knesses Yisrael) in the expiry of the soul (kelos hanefesh) toward Him, may He be blessed (as it is written, “Draw me, we will run after You,” etc.).

Therefore the Community of Israel is called a bride (kallah), on account of the expiry (kelos) of the soul, as it is written, “My sister, [my] bride, how much better is your love than wine,” etc.

And this is the matter of “At each utterance their souls flew out”: through the utterance and the revelation from above, their souls flew out, in a state of self-nullification (bittul) to the Infinite Light (Or Ein Sof), blessed be He.

(And see what is written along these lines in Parshas Lech Lecha, on the meaning of the saying of our Sages, of blessed memory, “When the utterance goes forth from the mouth of the Holy One, blessed be He, they are silent (chashos).” Chashos is the level of silence and bittul, etc.)

And this is the matter of His holding the mountain over them: it is the level of the supernal love, which is called a mountain (as is written elsewhere on the subject of Avraham, who called it a mountain; and on the subject of Aharon: alef, har (mountain), nun). “Like a tub”: this is the level of something encompassing, “surrounding all worlds” (sechor kol almin), through which the love was aroused in them

(and with this, what we say will be resolved: “Who sanctifies His people Israel through chuppah and kiddushin.” And they asked why the order was changed, putting chuppah before kiddushin. Rather, the chuppah is the level of the encompassing (makif), and it is the matter of His holding the mountain over them like a tub, which is the level of the revelation of the encompassing, as mentioned above.

Therefore the chuppah had to be put before the kiddushin: for their coming to the receiving of the Torah, which is the level of kiddushin, is through first drawing down the encompassing, through which they came to the level of bittul, putting “we will do” first, etc.; and then there can be the drawing down and revelation, the level of the Torah, as mentioned above).

And this is the meaning of what our Sages, of blessed memory, said: “From here [comes] a great protest of duress against the Torah.” That is: this arousal in their hearts to receive the Torah in a state of self-sacrifice (mesirus nefesh) and bittul, to the point that they put “we will do” before “we will hear,” did not come from their side, by choice and will from themselves alone,

but rather through the revelation from above, of the level of “I have loved you”: through this specifically the will and the love were aroused in them, etc.

And even so, “they accepted it again” with complete willingness in the days of Achashverosh. For there was self-sacrifice in all of Israel, from themselves, not through an arousal from above first, in the manner of a revelation of the level of “and His right hand embraces me.”

For then it was the level of the hiding of the Face (in the manner of “and a time to keep far from embracing”), as our Sages, of blessed memory, said: “Where is Esther in the Torah? As it is written, ‘And I will surely hide (haster astir) My face on that day.’” If so, it was the level of an arousal from below (isarusa dilesata), from their own side; and this is “they accepted it again” with complete willingness.

16The explanation of the matter will be understood in light of what is written, “A Jewish man (ish Yehudi),” etc., “and his name was Mordechai,” etc., “a Benjamite man (ish Yemini).” Now we need to understand: since “Yemini”

means that he was of the tribe of Binyamin, as Rashi explains, then why does it call him “Yehudi,” which is named for the tribe of Yehudah?

We also need to understand: concerning Haman’s decree it is said, “to destroy, to kill,” etc., “the Jews (haYehudim).” But surely in the hundred and twenty-seven provinces of the kingdom of Achashverosh there were also [Jews] of all the tribes, Ephraim and Menasheh.

Rather, all of them were called Yehudim because of the level of self-nullification (bittul) toward the Infinite Light (Or Ein Sof), blessed be He, that is in them, as we say in the Shemoneh Esreh, “We give thanks (modim) to You.”

For on account of this one is called Yehudi, as it is written [that] Leah [said], “This time I will thank (odeh) G‑d; therefore she called his name Yehudah.”

(And in every one of Israel there is this level of acknowledgment (hoda’ah) and bittul, as explained above in Parshas Vayechi, on the verse “Yehudah, you …”: that this is the level and degree of the Shemoneh Esreh, which is the level of bowing and prostration, as it is said, “And we bow and prostrate ourselves and give thanks.”)

Therefore Mordechai is called “ish Yehudi”: the meaning is, a lord over the Jews, like “the ish (officer) of the Temple Mount,” for he was the source of the bittul; as our Sages, of blessed memory, said: “Where is Mordechai in the Torah? As it is written, ‘pure myrrh (mor deror),’ which we translate [into Aramaic], ‘mira dachya.’”

And this myrrh (mor), in the view of the Rambam and other commentators (only the Raavad and the Ramban explain it differently), is the musk mentioned in the Gemara in the chapter Keitzad Mevarchin, which is the blood of a certain animal (chayah yadua) that congeals in the hump on its neck and becomes a spice called mor.

And in the emotive attributes (middos) of the soul, this is the level of subjugation and transformation (iskafya and is’hapcha), from bitter to sweet. For the blood is the vital soul, the soul that desires; and when one transforms his animal desires from the pleasures of this world, so that all his desire and his delights are in G‑d, this is the matter of a spice being made from it.

17Along these lines one may explain the dispute of the halachic authorities concerning the myrrh mentioned above: that Rabbeinu Yonah permits it even to be eaten, and some forbid it to be eaten, for they hold that only its fragrance was transformed

but its substance is forbidden to be eaten; while Rabbeinu Yonah holds that it has entirely become permitted, as is written in the Tur, Orach Chaim, section 216.

And according to Chassidus, their dispute depends on the matter mentioned in the Gemara in Yoma (page 86b) concerning teshuvah (return): whether deliberate sins become like unwitting ones or like merits. For both are one matter, namely, that the bad is transformed into good.

For the “certain” (yadua) animal mentioned above is the yid’oni mentioned in the Torah in Parshas Shoftim, which is of the impure kelipos (husks), as it is written, “or one who inquires of an ov or a yid’oni, or one who consults the dead.”

18Therefore, that this spice should be permitted even to be eaten is like [the case where], through teshuvah out of love, deliberate sins become like merits, for the bad is entirely transformed into actual good.

And of this they said, “In the place where baalei teshuvah stand, perfectly righteous people cannot stand.” But in teshuvah that is not out of great love, the deliberate sins are like unwitting ones,

but they have not been entirely transformed into good. And this is [the view of] the one who holds that the myrrh mentioned above, although its fragrance is good, nevertheless has not become permitted to be eaten, etc.

19Now, Mordechai, who is called mira dachya (pure myrrh), is the source of the self-nullification (bittul), which is the level of Yesod (foundation) of Abba (Chochmah); for Chochmah (wisdom) is koach mah (“the power of mah”), and “through Chochmah they are refined.” Therefore he is called specifically “ish Yehudi.”

And Haman was the opposite of this, of this level specifically, as he said, “Whom would the king desire to honor more than me?” For he was a something and an entity (yesh vedavar) in his own eyes, and separate from His unity, may He be blessed, so as to say, “I am, and there is none besides me.”

For he was of the seed of Amalek, and it is written, “Amalek is the first of the nations.” For the seven nations in the verse, “the Canaanite and the Hittite,” etc., are seven evil traits: lust, and murder, etc.

And Amalek is arrogance (gasus haruach), and it is first among them, for arrogance is the root of all the evil traits.

20Therefore Haman, who is the level of arrogance, wanted to destroy and to kill all the Jews, who are in a state of self-nullification (bittul), the opposite of the yesh (sense of self) and of arrogance.

And had they renounced [their faith], G‑d forbid, nothing would have been done to them, for he decreed only against the Jews.

But all of them, as one: no thought of [stepping] outside entered their minds, G‑d forbid, and they gave over their lives for His unity, may He be blessed.

And this is the level of bittul mentioned above, and it is present in potential in every one of Israel; even the lowest of the low can give over his life in actual deed, so as not to be separated from His unity, may He be blessed, in any way in the world.

And that one commits other sins is because of the spirit of folly, which misleads him into thinking that he is not separated from the Holy One, blessed be He, through that sin, since he wears tzitzis and puts on tefillin.

21Now, the level of self-sacrifice (mesirus nefesh) derives from the hidden love, which is above Daas (knowledge). Therefore no reason for self-sacrifice is mentioned in the Torah; only for love is a reason stated, as it is written, “to love Havayah your G‑d … for He is your life.”

22And this is not a reason for self-sacrifice (mesirus nefesh), since the reason is “for He is your life,” whereas self-sacrifice is to cast one’s life away.

Rather, the matter is that reason and intellect do not apply to self-sacrifice, for self-sacrifice is taken from a level that is above Daas (knowledge). For

the meaning of “for He is your life” is that He, may He be blessed, is the light that fills all worlds (memalei kol almin) and the light that encompasses all worlds (sovev kol almin), through which He gives life to all worlds and brings them into being. And it was already explained above that the level of memalei and sovev is

only a mere radiance from Him, may He be blessed; but His being and essence, may He be blessed, is not within the category of worlds at all, even [so far as] to be sovev and memalei for the worlds.

For this is not the essence of G‑dliness: that the worlds come into being from Him and receive their life-force (chayus) from Him, may He be blessed. For “You are He before the world was created,” and after it was created, exactly the same.

23And even if He had not created the worlds, all would be equal before Him, may He be blessed. Rather, what gives life to the worlds and brings them into being is only a radiance from Him, may He be blessed; as is written elsewhere, that this is why creation is called “something from nothing” (yesh me’ayin).

For the level of the coming into being of the yesh (something) is only through a mere radiance, which is called ayin (nothing) relative to His being and essence, may He be blessed (as written above in Parshas Shelach, the discourse beginning “Vayar Yisrael”), and as it is written, “And You (ve’atah) give life to them all.”

The meaning of “And You (ve’atah)” is the twenty-two letters of the word of G‑d, from alef to tav, and the five points of articulation, for through the letters He gives life to them all.

And the letters are only a mere radiance, just as the letters in man are only garments of the soul, etc. If so, His being and essence, may He be blessed, is above even this level and degree spoken of [in]

“for He is your life,” for this is only that He is memalei and sovev, and from this is drawn the love [of] “for He is your life,” as it is written, “My soul, I desire You,” as explained in the Tanya (chapter 44).

But self-sacrifice (mesirus nefesh), casting one’s life away, derives from [the will] not to be separated from His being and essence, may He be blessed, which is above the Life of life, and before Whom [all] is considered as truly nothing, and “You are He before [the world] was created,” etc.

And all this is within the power of every one of Israel (for the spark of G‑dliness in the soul is also drawn from a level that is above intellect, as is written elsewhere; and see Etz Chaim, Shaar 41, chapter 3, and the intent is that there is a spark, etc.).

Therefore there was then self-sacrifice in actual deed among all of Israel, so as not to be separated from His unity, may He be blessed. And this is “And the word of Mordechai …”,

for Mordechai was the source of the self-nullification (bittul), “ish Yehudi,” as mentioned above. And this is “And the Jews accepted what they had begun to do”:

for at the Giving of the Torah they put “we will do” before “we will hear,” and at each utterance their souls flew out, which is the level of bittul and self-sacrifice; and this is why they merited the Giving of the Torah, the revelation of G‑dliness.

24And so in the days of Achashverosh there was this self-nullification (bittul) with even greater loftiness. For at the Giving of the Torah this bittul came about by the power of the arousal from above (isarusa dile’eila), in that He held the mountain over them, etc., and “as water [reflects] face to face,” etc.

But in the days of Achashverosh the bittul was from their own side, the level of an arousal from below (isarusa dilesata) first. Therefore the drawing down that was drawn through this is also from a higher place, to the point that the revelation at the Giving of the Torah is called

only “they had begun,” a beginning, relative to the light of the drawing down that was drawn to them on Purim, which is called “accepted,” which is the completion. And this is “And the Jews accepted,” etc.

(The matter is this: it is written, “what (mah) they had seen concerning this, and what (mah) had come upon them.” Mah is the level of bittul, and mayin nukvin (feminine waters) came to them, as is known that there are Mah and Ban. Ban is the level of descent and the chain of descent (hishtalshelus), to bring about the coming into being of a something and an entity (yesh vedavar).

And Mah is the level of bittul, “the power of mah” (koach mah). And this Mah and bittul came to them: for although in the days of Achashverosh the bittul was through an arousal from below, from their own side, that is, the beginning was from them,

yet certainly, “were it not for His help,” etc. If so, an arousal from above was also drawn down, to give birth to this bittul. And this is “what they had seen,” etc., “and what had come upon them.” Whereas at the Giving of the Torah the beginning was with an arousal from above.

The difference is along the lines of “[when] the woman emits seed first, she bears a male.” For the Community of Israel is called “woman”; and when the beginning of the birth is through an arousal from below, and afterward, through the arousal from below, [comes] an arousal from above, then she bears a male, which is the level of Mah and true bittul.

Whereas at the time of the Giving of the Torah, when the beginning was through an arousal from above, in that He held the mountain over them like a tub: although through this arousal from above they were roused to an arousal from below and to bittul, to put “we will do” before “we will hear,” nevertheless, since it is in the manner of “[when] the man emits seed first,” therefore she bears a female, which is the level of Ban.

For the Name Ban, too, is the level of the nullification of the yesh, as is known from the matter of Moshe and Eliyahu: that Eliyahu is numerically equal to Ban (52), and in him there was the nullification of the body, to the point that he went up in a storm wind, etc.;

and nevertheless, the bittul of the level of Moshe, which is the level of Mah itself, as it is written, “And what (mah) are we,” was greater than the bittul of Eliyahu, etc. Or it can be said that the difference between the bittul at the time of the Giving of the Torah and the bittul in the days of Achashverosh

is along the lines of what was explained elsewhere concerning Moshe and Aharon: that of both of them it is said, “And what are we,” and nevertheless Moshe is Mah of Mah and Aharon is Ban of Mah; and the level of the bittul of Ban of Mah is the level called “she bears a female,” relative to the bittul of Mah of Mah, which is a higher bittul, etc.

In any case, it is understood that the bittul and self-sacrifice (mesirus nefesh) of the Jewish people as a whole (klalus Yisrael) in the days of Achashverosh was greater in level than the level of the bittul of their putting “we will do” first, etc.; and this is the level of “the woman emits seed first, she bears a male.”

And just as it is with the bittul, so it is also with the very revelation of the light above, which is the level of the Torah: at the Giving of the Torah it is called “they had begun to do,” relative to Purim, which is called “accepted,” etc., “they accepted it again,” etc., which is a higher revelation, from the source of the Torah, which is called “the parable of the Primordial One,” as mentioned above.

For “the woman emits seed first, she bears a male,” which is not so when “the man emits seed first, she bears a female.” And this is “Moshe commanded us the Torah, an inheritance (morashah),” [read] “betrothed” (me’orasah), etc. And this level applies also to the light of the Torah, according to what is written in Etz Chaim, Shaar 11, chapter 1, that Atik Yomin, etc.,

and the level of Mah within it, etc.; see there [and see what is written in the explanation on the verse “Set me as a seal”]. And this is “what they had seen,” etc., “and what had come upon them”: “what they had seen” is the level of the bittul, and “what had come upon them” is the level of the Torah, which comes forth from Chochmah (wisdom), koach mah, which is the level of “the parable of the Primordial One,” as mentioned above.)

25According to this, the saying of our Sages, of blessed memory, will be understood: “A person is obligated to become intoxicated on Purim until he does not know,” etc.: that the joy of Purim is mightier and greater than the joy of Yom Tov.

For concerning every Yom Tov it is written, “Sing joyfully, O righteous ones, in Havayah,” as is explained in the Zohar, Terumah (page 137b), that this is why this psalm is said on Shabbosos and festivals.

Now, Havayah is the level of the chain of descent of the worlds (hishtalshelus): yud is Chochmah (wisdom), hei is Binah (understanding), etc. And “sing joyfully in Havayah” means that they draw down an addition of light and revelation from above the chain of descent into the order of the chain of descent.

As I have written elsewhere on the verse “I will greatly rejoice in Havayah”: that the meaning is that the Community of Israel (Knesses Yisrael) brings about the joy in the Name Havayah, etc.

In the same way is the meaning of “Sing joyfully, O righteous ones, in Havayah.” And “righteous ones” means the supernal tzaddik and the lower tzaddik. Now, this additional light, too, is in a measure and dimension (according to the line of measure, etc.),

since it is drawn through the chain of descent of Chochmah and Binah, and it bears no comparison to His being and essence, may He be blessed, which is simple in the utmost simplicity; and the order of the chain of descent is only like a drop from the ocean, etc.

Therefore the mitzvah of the joy of Yom Tov, of which it is said, “And you shall rejoice in your festival,” is within limit and measure: with the peace-offerings of joy, “there is no joy except with meat”; and now that the Holy Temple has been destroyed, “there is no joy

except with wine,” and with a revi’is of wine one fulfills the obligation of the joy of Yom Tov, for the joy is within limit and measure (and just as above the additional light is clothed in Chochmah and Binah, etc., so it is below, that the joy is clothed in Daas (knowledge), etc.).

Whereas the joy of Purim is a greater joy, above Daas, “until he does not know,” etc. And this is because of the matter explained above: that through the self-sacrifice (mesirus nefesh) that was in them then, the whole year, which is a level above reason and Daas,

through this arousal from below (isarusa dilesata) and self-nullification (bittul) they reached to the very heights, into the Essence of Ein Sof (the Infinite One), blessed be He, which is far above the bounds of the chain of descent, which is not within the category of sovev and memalei, etc.; and it is from this specifically that the level of self-sacrifice derives, as explained above at length.

26Therefore the joy from this revelation is above Daas (knowledge); and this is “until he does not know [the difference] between ‘Cursed is Haman’ and ‘Blessed is Mordechai,’”

for when the radiance of His essence, may He be blessed, is openly revealed, all are truly equal, and “the darkness is as the light,” as it is written, “Even darkness does not darken.”

27As it is written, “If you are righteous, what do you give Him?” and “If your transgressions are many, what do you do to Him?” However, as for the prohibition of doing work, it is specifically on Yom Tov and not on Purim, as our Sages, of blessed memory, said: “And in the end it is written, ‘to make them days of feasting and joy,’ whereas ‘Yom Tov’ is not written.”

28The matter is that this itself is the reason. For the matter of the prohibition of doing work, which is the ascent of the intellect and the emotive attributes (middos) to their root, for this is the matter of resting, and it is the matter of the ascent of the worlds, as is known from the matter of

“for on it He rested,” etc.: all this applies only to the radiance within the order of the chain of descent (hishtalshelus), where there is higher and lower in level.

29Therefore, “six days you shall do work,” and afterward, “on the seventh day,” which is a much loftier level, “you shall rest,” so that there be the ascent of the worlds from a lower level to higher levels.

And so too, in the same way, on all the festivals, in which an addition of light and revelation is drawn down: through this the prohibition of work applies, and rest from work, which is the level of doing, relative to the higher level that is revealed then. And all this is only in the order of the chain of descent (hishtalshelus), where there are spiritual levels of higher and lower.

But in His essence and being, may He be blessed, which is not within the category of worlds at all, the level of resting, which is the ascent of the levels, does not apply at all.

For higher and lower are entirely equal before Him: the physical [World of] Asiyah (Action) and the higher Chochmah (Chochmah Ila’ah) are both truly equal, considered as nothing.

Therefore regarding Shabbos it is said, “a Shabbos to Havayah,” as mentioned above concerning “Sing joyfully, O righteous ones, in Havayah.” And therefore on Purim the doing of work is permitted, etc.

(And see what is written in the discourse beginning “Lamenatze’ach al hasheminis,” on the matter that a certain heretic asked Rabbi Yehoshua: “It is written, ‘for on it He rested,’ etc.; but surely the Holy One, blessed be He, makes the rain fall and the grasses grow,” etc. And he answered him with a parable from eruv and carrying: that within a single domain there is no need for an eruv, nor [any question of] carrying; so too, the whole world is His.

At first glance the answer is not understood, for all the other thirty-eight primary categories of work, besides the work of carrying, do not depend on the distinction of domains at all, for it is forbidden to plow and to sow in the private domain just as in the public domain.

Rather, the answer is that the matter of resting applies only in the order of the chain of descent, where there are many levels, like the distinction of domains;

but at the level that encompasses all the worlds equally, the whole world is entirely His, and everything is in one state of equality before Him, “the darkness is as the light”; at this level the matter of resting does not apply, etc.; and see there. And from this, what was written about Purim’s permitting the doing of work will be understood better.

But this still needs clarification: if so, that Purim’s permitting the doing of work is because when the revelation is from a higher level the prohibition of work does not apply, then how did Mordechai decree regarding the doing of work, and wish that Purim be a Yom Tov, forbidden in work?

And certainly it did not enter his mind to diminish the level of the revelation, so that it should not be from so high a level. Furthermore, in several discourses above it is explained that Purim and Yom Kippur are on one level: for just as in the Temple on Yom Kippur there were lots, “one lot for G‑d,” etc.,

so Purim is named for the pur, “that is, the lot,” etc.; see what is written above in the discourse beginning “Ki Avraham lo yeda’anu.” And this is also implied by what is stated, that all the festivals will be nullified in the Time to Come except for the days of Purim and Yom Kippur.

And surely Yom Kippur is forbidden in the doing of work more than the other festivals. The matter is this: although “the thing is true and certain” that Purim’s having no prohibition of doing work, as on Yom Tov, is because the light is from a level much higher than on Yom Tov,

nevertheless, in one respect there is an added superiority in the holiness of Yom Tov, which is not so on Purim. This [will be understood] by first introducing what was written above (in the discourse beginning “Ki Avraham lo yeda’anu”)

on the reason why in the time of exile, for the most part, all the miracles and wonders are done by way of nature, like the miracle of Purim, in which there was nothing visible to the eye that was above nature,

whereas in the time of the Temple there were miracles that departed from nature. This is because the emotive attributes (middos) of Atzilus, which shone face to face in the time of the Temple, withdrew, and there remained the radiance from a higher place, above the middos; therefore it must be clothed in lower things,

which is according to nature: because, on account of the greatness of its high level, it has nothing at all in which to be clothed except in the lowest place.

30As in the parable mentioned there, from the matter of “the face of a lion,” etc.; see there. It follows that although these miracles that are clothed [in nature] are from a higher place,

nevertheless there is certainly also an added superiority when the miracles are revealed, not through the garment of nature at all, for this is a revelation of G‑dliness visible to the eye. And therefore the prophet laments, “Our signs we have not seen,” etc.

31And see in the Zohar at the beginning of Parshas Vayikra, on the verse “Ask for yourself a sign,” etc.: its intent is that the miracles that are clothed [in nature] come through the final letter hei of the Name Havayah, which is called “ask it deep,” for it is clothed in concealing garments.

And the revealed miracles come through the letter yud of the Name Havayah, which is called “high above.” If so, the miracles that are revealed are the level of “high above,”

as is also written below, with the help of Heaven, concerning Pesach (in the discourse beginning “Lehavin mipnei mah”). But this added superiority is only a matter of the revelation without a garment;

but as for the light itself, it is explained that in the miracles that are clothed [in nature] it is from a much higher place. And this is the meaning of “For You are our Father, for Avraham,” who is the level of the supernal attributes, “does not know us,” etc.; see there.

32Similar to this is also the matter of the difference between the holiness of Yom Tov and Purim. For the fact that Yom Tov is forbidden in work is because of the resting of a supernal holiness below: for on the six weekdays the light and the life-force (chayus) are drawn down through being clothed in [the World of] Asiyah (Action),

whereas on Yom Tov it is drawn from the World of Beriah (Creation), etc., as is written in Pri Etz Chaim, Shaar Mikra’ei Kodesh, chapter 3. And this is the level of resting from work and from doing.

If so, that on Purim the doing of work was not forbidden is because below there is not the revelation from the World of Beriah, as on Yom Tov,

but only through being clothed; and also what is written concerning Rosh Chodesh, that the doing of work is permitted (see the discourse beginning “Vehayah midei chodesh bechodsho,” etc.).

If so, in this respect there is an added superiority to Yom Tov, in that the light comes in revelation, whereas on Purim it is in a clothed form; and this is like the superiority of the revealed miracle over the miracles that are clothed [in nature].

Therefore Yom Tov is called “a holy convocation” (mikra kodesh), which is not so of Purim. However, as for the light itself within the garment, it has been explained that on Purim it is the drawing down of the Infinite Light (Or Ein Sof), blessed be He, itself, through the mighty self-sacrifice (mesirus nefesh), far higher than the light of Yom Tov.

33And this clothing, too, is not a complete concealment, but like the example of the miracle of Purim: although there was nothing visible to the eye

that was above nature, only through the love for Esther, nevertheless it is plainly seen that all the causes were entirely above nature, except that it descended in a chain and came to be clothed in the way of nature.

If so, this is not a complete concealment. And so, in the same way, the revelation of the Infinite Light (Or Ein Sof), blessed be He, on Purim also shines upon every one of Israel: the level of “For You are our Father,” etc.

An example of all this will be further understood from what is written in Parshas Shelach (at the end of the discourse beginning “Vehayah lachem letzitzis”): that the Arizal, of blessed memory, wrote that the holiness of the tallis is very, very much greater in stature than the holiness of the tzitzis, which are

only threads extending from the tallis; except that, because of the greatness of the stature of its holiness, it cannot be clothed in the actual physical tallis

as in the tzitzis; and therefore the physical tallis has no holiness at all, and it is permitted to use it for mundane things, which is not so with the tzitzis.

34And so, in the same way, the light that is drawn down on Purim is very, very much greater in stature than the light that shines on Yom Tov, and therefore the joy of Purim is very much greater than the joy of Yom Tov, as mentioned above;

only that, because of the greatness of the light, at the level of Ein Sof (the Infinite One) itself, it cannot shine openly like the light that shines on Yom Tov; and therefore there is no prohibition of doing work on Purim, which is not so on Yom Tov.

35And Mordechai, who decreed regarding the doing of work on Purim, wanted both superiorities to be on Purim: that this great light should also shine in revelation,

in the way that the light of Yom Tov shines in revelation; and like the level of Yom Kippur, which is on one level with Purim, in which there also shines the level of this great light.

And this is the matter of the lot in the Temple, etc., for there sins do not separate, and deliberate sins become like merits; and it is called “a Shabbos of Shabbosos” (Shabbos Shabboson), which is above the level of Shabbos,

as is written elsewhere (in the discourse beginning “Ha’azinu hashamayim”). And the light shines in revelation, which is why Yom Kippur is forbidden in the doing of work more than Yom Tov.

Therefore, in the same way, Mordechai wanted this level to shine in revelation on Purim too. And therefore he wanted to make a decree regarding the doing of work.

But they did not accept it upon themselves. For on Yom Kippur, which is from the Torah, who can prevent and who can hold back? And this too is through the Ten Days of Teshuvah that come before it, and “From the depths I have called You,” etc.,

and a day forbidden in eating and drinking, etc. But on Purim we do not have the power to draw down this level in actual revelation.

36And further, because the event was in the days of exile, which causes the level of being clothed, etc., for “our signs we have not seen,” just as the miracle, too, was clothed, etc., as mentioned above.

And although it was explained above that, as regards the light of Purim itself, the prohibition of doing work does not apply, because it is from a level above the bounds of division into levels of higher and lower: if you say that Purim and Yom Kippur are on one level, and Yom Kippur is forbidden in work, you are compelled to say that as regards the light

as it is above, it is so; but when it is drawn down to shine in revelation in Atzilus, Beriah, Yetzirah and Asiyah, certainly the way it shines in Atzilus is not the way it shines in Beriah, etc.

If so, with respect to its revelation in the worlds, the matter of resting applies, which is the ascent of the levels, etc. And this is the prohibition of work on Yom Kippur.

And Mordechai decreed on Purim too, but they did not accept it upon themselves, because on Purim [the light] does not shine below in revelation from the World of Beriah, as on Yom Tov, but only through being clothed, etc., as mentioned above.

37Now, with all this the reason will be understood why the Name Havayah is not mentioned in the Megillah, nor the other names of the Holy One, blessed be He. The matter is

along the lines of the parable explained in the Zohar at the end of Parshas Bechukosai, concerning “lechalosam” (“to destroy them”) as it is spelled: like the parable of the bridegroom who goes to lodge in a tannery for the sake of the bride, etc.;

see there. So Malchus (sovereignty) of Atzilus is lowered very far down in the lower worlds and is clothed in kelipas nogah, and lower still, as our Sages, of blessed memory, said: “They were exiled to Babylon; the Shechinah (Divine Presence) was with them.”

38And nevertheless the supernal Bridegroom, the level of the Chesed (kindness) above, is drawn and descends there. If so, on the contrary: then the love is seen and is more wondrous. And in the same way is also the clothing of the miracle in the garment of nature, etc.,

for out of the intensity of the love He also goes to be clothed in the tannery, which is the garment of nature, etc. And therefore the Name Havayah is not mentioned in the Megillah, because then the bride, the perfected one (kelulah), was in the utmost lowliness, hiding, etc.

Therefore the revelation of the Chesed above must also be in a state of being clothed, to descend there, to the place where they are; and therefore the Names are not mentioned, for they are the level of the revelation that is without a garment, etc.

But just as in the parable this descent indicates the intensity of the love, as is written in the Zohar there, so too the light that is clothed in this Megillah is above the level of Names.

39And know [that this is so]: for our Sages, of blessed memory, said that the Prophets will be nullified in the Time to Come, but the Scroll of Esther will not be nullified, even though there is no Name in it, while in the Prophets there are many Names. But the matter is

that the Name, which is the revelation of the radiance within the order of the chain of descent (hishtalshelus), yud Chochmah (wisdom), hei Binah (understanding), etc., is only like a drop from the ocean relative to the very essence of the Infinite Light (Or Ein Sof), blessed be He; just like a person’s name, which is not his essence.

But on Purim, through the self-sacrifice (mesirus nefesh), they reached the Essence of Ein Sof (the Infinite One), blessed be He, which is above the level of the Name Havayah. And see what is written above in the discourse beginning “Uv’vo’ah lifnei hamelech,” on the matter of “Do not read shamos (desolations) but shemos (names),” etc.;

see there. If so, the light that is clothed in this Megillah is above the level of the Names; except that nevertheless the clothing in the Megillah is through garments that are below the level of the Names, in the story of the events of Mordechai and Esther, Achashverosh, Haman and Vashti.

Esther is the level of Malchus (sovereignty) of Atzilus when it is hidden in the head of [the World of] Beriah; and “her seven maidens, fit to be given to her from the king’s house,” are the seven chambers (heichalos) of Beriah.

Mordechai is the level of Yesod (foundation) of Abba. And the matter of the reading of the Megillah is like one who reads in the Torah: he reads and draws down the revelation of the light.