Torah Ohr · Megillas Esther · Шабат 27 березня
פרשת מגלת אסתר
Парші Megillas Esther
13 маамарим Альтер Ребе про паршу, мовою оригіналу видання «Кегот», із посиланнями на джерела, що відкриваються саме там, де їх наведено. Кожен короткий розділ містить точний переклад і стислий коментар.
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Маамарим 13
- יביאו לבוש מלכות אשר לבש בו המלך וסוס… “Let them bring royal apparel that the king has worn” The three honors in Esther, the royal garment, the king’s horse and the royal crown, are three levels of G‑d’s sovereignty revealed at Sinai and again on Purim: the garment is His exaltation above the worlds, which brings them into being from nothing; the crown is the delight drawn down when a person actually does the mitzvos with physical things; the horse is the combinations of letters that carry this revelation below. The self-sacrifice of the Jews in Mordechai’s time completed what “We will do and we will hear” had begun.
- ביאור על הנ״ל An Explanation of the Above The Torah comes from the hidden inner dimension of the divine Keser, while the mitzvos come from its outer dimension, where the Infinite Light itself shines as the surrounding “royal garment” that brings physical existence into being; so each has its own superiority. Of the three honors in Haman’s words, the garment and the horse can pass even through Haman, but the crown is drawn down only by Israel’s self-nullification of “we will do and we will hear.”
- תוספת ביאור ע״פ יביאו לבוש מלכות An Additional Explanation on “Let Them Bring Royal Apparel” In physical things the light that encompasses all worlds (sovev kol almin) gives not only their boundary but their very substance, while in Chochmah it gives only the boundary. This is why a mitzvah done with a physical object, like the parchment of tefillin, has an advantage over even the higher Chochmah.
- ומרדכי יצא מלפני המלך כו׳ “And Mordechai Went Out from Before the King” In exile, miracles and answers to prayer have not ceased: the redemption comes from the Name Havayah, above the revealed attributes of Avraham and Yisrael, so its miracles are clothed in nature, as in the Purim story, and the Shechinah is with Israel. The open revelation that follows comes through Mordechai’s garments, the six orders of the Mishnah.
- כי אברהם לא ידענו כו׳ אתה ה׳ אבינו כו׳ “For Avraham Did Not Know Us … You, Havayah, Are Our Father” In exile, when the divine attributes of Z’eir Anpin are “asleep” and turned away, Malchus — the Shechinah and the root of Israel’s souls — receives directly from the highest source, the higher Chochmah, “our Father.” This is the light of Purim, which reaches the lowest places and works hidden within nature.
- ויושט המלך לאסתר את שרביט הזהב ותקם אסתר… “And the king extended to Esther the golden scepter” Every ascent of the soul toward G‑d, however lofty, only “touches the top of the scepter”; the whole scepter, G‑d’s full revelation, is given below, where darkness itself is transformed into light. That is why Purim and the halachos, which bring about this transformation in the physical world, will endure in the Time to Come.
- ותסף אסתר ותדבר לפני המלך ותפל לפני רגליו… And Esther Again Spoke Before the King Every Jew has an inner will to be absorbed in G‑d: when it is revealed it is “Rachel,” and when it is hidden it is “Esther,” but it is never absent. Through the toil of Torah study, complete faith and a heartfelt cry beyond reason, even a person in the “night” of concealment can see G‑dliness as though before his eyes, and prayer brings down the arrogance that the kelipah called Haman sends.
- חייב אינש לבסומי בפוריא עד דלא ידע בין… A person is obligated to become intoxicated on Purim Amalek, and Haman after him, is the yesh, the sense of self, that hides the self-nullification of the Name’s yud-hei and cuts it off from the emotions and deeds of its vav-hei, leaving G‑d’s Name and throne incomplete. Only the “high hand,” the higher teshuvah of self-sacrifice that reaches above Name and throne alike, overcomes him; Purim reveals it, and the wine “until he does not know” gives it expression.
- ובבואה לפני המלך אמר עם הספר וגו׳ “And when she came before the king, he said with the book” All the ascents and delights of the souls, even the rest of the seventh millennium, are only G‑d’s “Name,” His Malchus; the will of Israel, rising through teshuvah and the mitzvos, comes “before the King” and above that level, to G‑d Himself. That ascent from below calls forth a sifting in the supernal thought, the “book,” which casts evil out, as Haman’s scheme returned upon his own head.
- וקבל היהודים את אשר החלו לעשות “And the Jews Accepted What They Had Begun to Do” What Israel began at Sinai, drawing the Infinite Light into the vessels of Torah and mitzvos, they completed in Haman’s days, when a year of self-sacrifice brought them to the self-nullification of acknowledgment and a complete acceptance of the Torah.
- ביאור על הנ״ל An Explanation of the Above The mitzvos done in actual deed make vessels whose root, in the World of Tohu, is higher than the light, so they reach beyond what Avraham drew down; this work, begun at Sinai, was completed on Purim, when self-sacrifice, a will above intellect, made the Jews one, and so “accepted” is written in the singular.
- חייב אינש לבסומי בפוריא עד דלא ידע בין… A Person Is Obligated to Become Intoxicated on Purim On Purim the Jews’ self-sacrifice, an arousal from below that began with themselves in a time of hiddenness, reached G‑d’s very Essence, above the chain of descent and above every Name. So Purim completed the acceptance of the Torah begun at Sinai, and its joy goes beyond reason, “until he does not know”; yet that great light stays clothed in nature, which is why work is not forbidden and no Name of G‑d appears in the Megillah.
- ובזה הנערה באה וגו׳ “And with This the Maiden Came” Every ascent of the soul begins with bittul: “with this,” the pillar of self-nullification between the lower and the upper Gan Eden, the maiden comes to the king. The soul’s service then moves in two directions, the ascent of song out of concealment and the drawing down of joy, the “running and returning” of “in the evening she would come, and in the morning she would return.”
Вивчіть за сім днів Від неділі до Шабату
Ребе просив вивчати всі маамарим тижневої парші протягом цього тижня, розподіливши їх на сім днів. Ось парша, поділена на сім приблизно рівних частин.