Between שקלים שבתand זכור פרשת there is a הפסקה, so that Moshe could internalize what he already received. The main theme of the Parsha is ועשו לי מקדש ושכנתי בתוכם Hashem created this lowly world in order to have a דירה בתחתונים. This is Hashem’s desire, his רצון, which is above דעת. We have to make ourselves into a receptacle for the שכינה to dwell, and thus fulfilling the ושכנתי בתוכם, in the hearts of every yid. The purpose in this world is to elevate the gashmius, the physical, and connect it with the upper worlds. אדר is א-דר that is the אלופו של עולם dwells down here. At the party, אחשורוש used thirteen items of כלי המקדש for his own low mundane use (he was מעל בקודש), desecrating them from קודש to חול. This is the opposite of תרומה, which is תרום ה”, to elevate the physical up to Hashem. Every yid has to make himself into a כלי, a vessel to receive the שכינה. The last four words of the חומש are משה לעיני כל ישראל, which are the ר”ת כלים. Amelek fought the idea of vessels כס י-ה מלחמה לה” which are also ר”ת כלים. Amelek did not believe that the gashmios and spiritual can be combined, as עמלק is מלק-ע to sever. Amelek severs the name of Hashem the י-ה the hidden spiritual world, from the וה, the revealed physical world. The י-ה is connected to שמים, and the וה to ארץwhich is evident in the pasuk ישמחו השמים ותגל הארץ.
Every sin is an ענין of taking, not giving- the זהומת הנחש, where the tikun is- זוהמת הנחש=821=ויקחו לי תרומה – giving. A yid has to give, donate and this brings him to humility and close to Hashem, and he could now be a receptacle for קדושה. When אחשורוש wanted to show off queen Vashti, he was priding himself that was connected to the מלכות בבל, as he had no royalty in himself. He used the word כלים, and was punished in that he lost Vashti, his whole claim to royalty. The whole prelude to Purim, says the Gemorra, was the letters sent out to- כל איש שרר בביתו that every man is the boss in his home, which was mocked by his people. The next letters sent out, that on יג אדר there would be a free for all, to kill the Jewish nation, was not taken serious, otherwise the people wouldn’t have waited, and would have preempted this date.
On Purim we reach the level of עין לא ראתה אלה-ים זולתך , which represents the future world. The נביאים only prophesied of the ימות המשיח, but not עולם הבא. Haman wanted to awaken the חטא עץ הדעת, the need to know everything, however Purim is above דעת. He took the עץ from theק”ק , to hang Mordechai, which was first taken from the תיבת נח, attempting to draw the yidden into the שער נ of טומאה. However instead- ונהפוך הוא and this brought the yidden to the שער נ of קדושה, which is אמונה- – חמשים אמה רחבה=659=מקום הארון אינו מן המדה=659= ונהפוך הוא where the ך equals 500. Haman picked the month of Adar, since according to the Rokeach, מכת חשךwhere 80% of the yidden died, was in Adar. According to others, the reason was that Moshe was נפטר in Adar, but what Haman didn’t know- עד דלא ידעwas this was also his birth date. When Moshe was born, the Torah says כי טוב הוא, which Rashi says כשנולד נתמלא הבית כלו אורה – a hint to the great י”ט of Purim- ליהודים היתה אורה where פורים על שם הפור=1067=ותרא אותו כי טוב and ז אדר=212=אורה. Also on ז אדר the last four Parshios of Chumash were written by Moshe, and in them are the source of Purim, and the downfall of Haman. One is אנכי הסתר אסתיר, which the Gemorra says is the source of Esther in the Torah, and the other is ואתה על במותימו תדרך the last words of Moshe. Mordechai who is נשמת משה fulfilled this pasuk when he stepped on Haman’s neck while climbing on the horse- מרדכי has the same root as תדרך. Also on this day, Moshe reached the 50th level ofקדושה the letters of הר נבו being נ בו, the 50th level in him. This was the complete opposite of Haman’s attempt to lower ישראל כלל into the 50th level of טומאה. No one knows where Moshe is buried – a בה” of עד דלא ידע. The 7th of Adar is a springboard to Purim.
The צירוף of the month of אדר is from the ס”ת of עירה ולשורקה בני אתונו, which is ה ה י ו. The pasuk speaks of so much wine and grapes that were tied to donkeys. There is a cluster of grapes that will be only used in the future, called theבענביו יין המשומר, the guarded wine, which dates back to the creation of the world. On פורים the wine we drink, is a taste of this future wine- אסתר=661=יין המשומר. In the א:ז מגילה it says וכלים – מכלים שונים ויין מלכות רב which the Rokeach says is the acronym משומר, hinting to us that the wine on Purim is a taste of the יין משומר of the future. The ק”ק was entered just once a year by the כהן גדול, whereas on פורים every yid enters the ק”ק, the place of ונעדתי לך שם. This was similar to Esther entering the inner chamber of the king –היהודים=936=ונועדתי לך שם אשר ישלטו. אשר ישלטו היהודים=936=ונועדתי לך שם . The בני יששכר says that on Purim, the יג” מדת הרחמים were revealed 13 x 72 (חסד)=936. On Purim many events are connected to 13. Haman cast lots on the 13th of ניסן, that the goyim should attack the yidden on the 13th of Adar. This is the date of תענית אסתר. Achashverosh paraded around with 13 items of הקדש, attempting to bring חול into the קודש, however in פרשת תרומה, there were 13 items from זהב to בשמים donated as תרומה, for the building of the Mishkan, which was the tikun. The ירושלמי in סנהדרין says there were 13 עגלים made by the חטא העגל, the main עגל and one for every שבט.
Haman fell into his own trap- פח, set for the yidden – הפח נשבר ואנחנו נמלטו. His trap was against the lowest element of the yidden, Dan- והמן נדחף אל ביתו where נדחף is פח דן. The מגילת אסתר ends up to be the פח that Haman was trapped in פח=88=מגילה. The other time the word נדחף is used is by עוזיה, who brought קטורת even though he was not a כהן. His punishment was that he contracted צרעת on his forehead. Haman ended up shamed- an outcast- a מצורה. Mordechai was called פתחיה, bringing yidden into a new פתח, and was in charge of the bird offerings needed by the מצורעים in order to מטהר them.
The covering of the ארון was called the כפרת, not a common phrase used for covering. This is what the כרובים which were images with wings, sat on. Hashem spoke to Moshe from between these two images. The original intention of the golden calf was supposed to be like what the כרובים represented, that is a vehicle to commune with the Almighty, and not to worship the calf itself, which is what turned out to be. The lesson was, that only with Hashem’s very specific command, could the yidden construct these images. And so the כפרת were a כפרה for the חטא העגל. If not for the חטא העל there would be no need for the Mishkan or for יה”כ to purify us. We would have become receptacles for the שכינה. The חטא העגל was also a blemish in חשבון, where the yidden said האיש משה ….לא ידע מה היה לו, and should’ve relied on their אמונה, and waited. Instead they were a day early, when they made the עגל. This was also in the 936th hour – 39 days x 24hr.=936, and so we need the יג מדת הרחמים, 13 x 72 =936, to somewhat rectify this grave sin. Purim brings an even higher כפרה than יה”כ, in that we eat and drink to elevate the gashmios. We are making כלים for ourselves to receive the high light on Purim. All חטאים are called שבירת הכלים.
The month of Adar was originally in the domain of עשו, the left side, as was Teves and Tamuz. Adar is the month of the fish, which Haman found fitting, since fish swallow other fish. Also as we said, the Rokeach, brought by the קדושת לוי, holds that the plague of darkness, where 80% of the yidden died, was in Adar. The Satan or prosecuter, is on the left side. שמאל becomes סמ-אל , the שטן when the ש and ס are interchanged. The defenders sit on the right, the side of מלמד זכות. Mordechai and Esther turned the month of Adar from left to right ימין ה” עשה חיל, where מקרה מגילה=423=עשה חיל. Pesach in Nisan, Shevuot in Sivan, Tishre and Kislev, all are associated with the domain of Yaacov, and so we would expect a י”ט in these months. Purim is the exception, and through Mordechai and Esther the left became the right איש ימיני-. In שירת הים it saysימינך ה” נאדרי בכח ימינך ה” תרעץ אויב. Why does it say ימינך twice? Rashi says that when the yidden are doing the will of Hashem, the left becomes the right. The same right that destroys the enemies, is the same right that saves the yidden- מרדכי אסתר=935=ימינך הויה תרעץ אויב. We don’t say Hallel on Purim since אכתי עבדי דאחשורוש אנן, that is we were still in Galus, and the Gemorra says that the Megilla is the Hallel. We were able to extend י”ם and the בהמ”ק to Persia – שמתי כסאי בעילם, where עילם means concealment. We would expect to experience G-dliness in י”ם, and not in עילם. The novelty here is that even in a place of total concealment, a yid could feel the Divine Presence.
There is no other י”ט we remember, like Purim- אם אשכחך י”ם תשכח ימיני , and of all the Chagim, Purim is the only one that the goyim didn’t try and take from us מרדכי אסתר=935=אשכחך ירושלם. We have a שושן פורים in order to give respect to י”ם, since Jerusalem was in a destructive state, in the time of Purim, and there was no wall surrounding it. The name ירושלים is written in תנ”ך 676 times, and only four times is it written with a י, that is מלא, and the Megilla is one of these times- הגלה ירושלים. The number 676 is unique in that it is the שם הויה squared, that is 26 x 26 = 676. When we have a פורים משולש, we have י”ם in its fullness and this happens only in Jerusalem- משולש =676 and שער הנון=681=המשולש
Everything to do with Torah is three- given in the third month – סיון, given over through Moshe, the third child in his family, given after three days of preparation, and split in three- נ” ך ת. Rashi says that there were three ארונות in the בהמ”ק, corresponding to the three parts of Torah. The Torah makes peace between the physical and the spiritual- a peacemaker is usually the third party involved. The reason why the word טוב was not written on the second day of creation was because on that day was when מחלוקת was brought into the world. Two bring strife, whereas three make peace -(בית דין). On third day the word טוב was written twice.
At the beginning of Adar we read פרשת תרומה, where תרומה means uplifting- ימין ה” רוממה that is, the right takes us high. Since we have no בהמ”ק, each and every yid must become a מקדש, as is said in the Parsha ועשו לי מקדש ושכנתי בתוכם. Amelek tries to instill despair, יאוש and a sense of worthlessness- ויזנב בך, that we are tails and cannot accomplish anything. On Purim this was proven false, and Haman was defeated. Purim began with a descendant of Binyamin איש ימיני, King Saul who was called בן ימיני כוש, as is written in תהלים ז:א. The name כוש is used since just like no one could dispute the colour of black, no one was able to dispute the holiness of שאול המלך. Purim is the time that even yidden, that fell into the darkness of sin- כושי, have a tikun-פורים=336=כושי . In the הפטרה of פרשת זכור, when שמואל הנביא came to depose שאול for not completely wiping out Amalek, שאול said הקימותי את דבר ה”. How could King Saul say this after he left Agog alive, who in a short period, lived with a woman and produced עמלק? Rav Israel Rizener, said that the intention of שאול was to give us Purim – קימו וקבלו. He was willing to sacrifice his מלכות, in order to have the eternal and crucial י”ט of Purim. This was an עבירה לשם שמים. On Purim, every yid can reach the שערי נ of קדושה.
Purim is the right –איש ימיני, coming from בנימין. Purim is כנגד the Sefira of נצח, as it says נעימות בימינך נצח, which means forever, eternal. The Gemorra in נח ברכות says נצח is י”ם. The משכן that was built by Moshe is נצחיות, never destroyed (buried somewhere under the מקום המקדש). Moshe is the fourth ‘shepherd’ of כלל ישראל, representing the Mida of נצח. The last pasuk of the Parsha, speaks of the יתדות, where Rashi was in doubt if these pegs were so heavy that they weighed down the curtains, or that the pegs were stuck in the ground. Rashi uses the phrase אינו יודע, a בח” of עד דלא ידע, however concludes that he believes they were stuck into the ground. He quotes a pasuk in ישעיה and ends with יתדתיו לנצח which has a gematria equal to 1008 or 3 x 336– פורים=336. And so the number 1008, refers to a פורים משולש in י”ם, which is נצחי. The first Parsha we read in the month of Adar, is תרומה. Adar was a month in the boundary of Esav, the left and this is why Haman chose Adar as the month to defeat the yidden. However Mordechai and Esther transformed Adar into the boundary of Yaakov, the right- מרדכי אסתר=935=ימינך הויה תרעץ אויב . Here we are taking physical elements and transforming them into an eternal Mishkan. אחדורוש did the opposite, by using the sanctified vessels for his own lowly use, and making a 180 day party of eating and drinking, solely for the sake of physical pleasure- ויקחו לי תרומה=821=אחשורוש .
In פסוק כה:ג it says וזאת התרומה ….זהב וכסף ונחשת. The Midrash Tanchuma says that זהב is בבל, and כסף is Persia, and נחשת is Greece, and ערת אילם מאדמים, the skins of rams died red, is אדום. However, when we see their power, we shouldn’t be frightened because שמן למאור is מלך המשיח. The פסיקתא talks of מלך פרס causing havoc in the world, as we see happening today.
The נביא that spoke mostly of the final גאולה is Daniel, who played a big role in the Purim story. Tosfos says that ממוכן, who gave the advice to kill Vashti, was דניאל where the Gemorra says it was Haman, the opposite of Daniel- דניאל=95=המן. According to another opinion Daniel was התך, who was killed by Haman, and thus not mentioned again, and so Daniel gave his life to enact a כפרה for the generation. The Gemorra in ע”ז ב: says that פרס will last until משיח, or אדום will destroy פרס (Tos. in Yoma), or vice versa. The שר of מלכות פרס is דוביאל, whom Daniel saw standing in front of him for twenty one days. מיכאל is the שר הגדול, the greatest of the angels. In the time of revelation, Hashem represents כלל ישראל, and in a time of concealment, מיכאל represents usאסתר=661=מיכאל שרכם . The advisors of אחשורוש were the angels in שמים defending כלל ישראל. The fact that אחשורוש was wearing the בגדי כהונה and using the כלי המקדש turned out to be a great benefit for the yidden, as the מלאכים were fighting strong for כלל ישראל, saying that in the זכות of the קרבנות, the yidden should be saved. In one of the seven heavens called זבול, where י”ם and the בהמ”ק are built to parallel the ones down below, מיכאל sacrifices קרבנות. These are the נפשות or the רצונות of the צדיקים. The מגלה עמוקות says that on the first day of the הקמת המשכן it says כי היום ה” נראה אליכם. The letters of נראה is אהרן who is the כה”ג down here, and the letters of אליכם is מיכאל who is the כה”ג in heaven. At the party, מיכאל is speaking in favor ofכלל ישראל , and ושתי is killed, replaced by אסתר. In Daniel – בא לקים את ימי הפורים האלה בזמניהם=1177=אחד השרים הראשנים. The מלאך מיכאל was the defender for כלל ישארל in the times of Purim, and will be the defender for the yidden בזמן הגאולה, when there will be tremendous fear בימי אחשורש=878=שם מצמיח קרן לדוד. The חתימה to the ספר דניאל are the words ותעמד לגורלך לקץ הימין, where the redemption is referred to as ימין. At that time, all that what was hidden- הסתר will become revealed-מגילת אסתר=1144=ותעמד לגורלך לקץ הימין .
The Megillas Esther is the Torah of עולם הבא. The שר of פרס tries to take over, when there is a time of concealment, like in our time–
משנה למלך אחשורוש=1336=הסתר אסתיר=1336=שר מלכות פרס. Mordechai, who is the משנה למלך אחשורוש had the power to defeat the שר מלכות פרס. Just before משיח comes there will be an עת צרה that there never was- – פה וו רש יוד ממ=712=בעת ההיא ימלט עמך הי and the זכות of Purim will save כלל ישראל. It says that one of the ways to subdue the קליפה of פרס, is when davening, to look in the ספר, the same letters as פרס.
As we already said, according to the Rokeach, מכת חשך was in Adar. By this plague there was an expression not used by any of the others, when Moshe said to Pharoh that he’ll be taking all the animals with them- לא תשאר פרסה where Rashi says פרסת רגל. This took place on שושן פורים in פרס, as all the מכות took place in the middle of the month. On Purim we see the hand of Hashem in the concealment. The miracles are garbed in nature, which is really greater than קריאת ים סוף in that Hashem didn’t have to change the טבע. Purim comes from down below, from נדבות לבו or רצון טוב of each yid, as opposed to the coercing כפיה that took place by מתן תורה. By the מן, it says עמר לגלגלת, where the skull is above the head, above דעת,– אמונה. By the מן, the yidden said מן הוא, which are the letters of אמונה. We believe with faith that Hashem provides us with פרנסה, and it’s not a result of the extra hours we put in. When Haman saw Mordechai learning, they were learning of the קרבן עמר, where Haman said that his 10,000 ככר כסף would outdo their donations. The יערת דבש said that Haman gave this money to charity, knowing that the merit the yidden had was the צדקה they donated.
At the beginning of the Parsha, Rashi takes note that the word תרומה is written three times. One was for the thirteen items, that every yid gave, and another was for the תרומת בקע לגלגלת donated for the 96 sockets אדנים, that were fastened in the 48 boards. There are 96 pesukim in פרשת תרומה. The מהר”ל said the Greeks were able to enter the היכל, since יון=66, whereas היכל =65. The חשמונים or the בני בינה were able to conquer the Greeks- בינה =67. Hashem’s name is not complete, while המן עמלק is still here-כס י–ה=95=המן , but the 96 sockets override המן.
It also says בקע לגלגלת by the מחצית השקל. A goy has no understanding of למעלה מן הדעת. They can only believe in what they see, whereas a yid believes and does even things he doesn’t grasp. When Avraham went to the עקידה, this was really the first עד דלא ידע, and he had to rely only on his אמונה. The Akeida ends off with עקב אשר שמעת בקלי, where the heal has no understanding, and is lowest part of the body. The עקב represents the lowest time, and the lowest Jews, and the goal is to transform the עקב into בקע, the highest part of the body, which is above דעת. The אחרית becomes the ראשית.
On יה”כ, we separate from the gashmius with the five עינוים, whereas on Purim, we elevate the gashmius. On יה”כ, we feast the day before, and fast on the day, whereas on Purim, we fast the day before, and feast on Purim itself. Mordechai left the palace, wearing five types of clothes, (like the five changes of clothing the כהן גדול wore on יה”כ), which were rooted in the five sets of clothing that יוסף gave to בנימין. Why wasn’t Yosef worried of jealousy, which led to גלות מצרים?
The whole גלות מצרים began from the jealousy caused by Yaakov giving Yosef a striped tunic. On Purim there is no jealousy.
It was Haman that told אחשורוש not to rebuild the בהמ”ק, the house of Hashem, and so when building the עץ to hang Mordechai on, he took apart his own house, to take wood of fifty Amos, which he got from the תיבת נח. Ironically he was hung on that same עץ. The Rama says that every one of the כלי המשכן corresponded to a different organ, the ארון being the brain. The כפרת is above the brain, where the images of children represent the unconditional love that Hashem has for the yidden.
There were יריעות כנגד העשרת הדברות עשר. Above them were the eleven or 5+6 עורות עזים. This corresponds to the בעלי תשובה who are a בח” of the eleven ingredients in the קטורת, including the המן=95=חלבנה, the foul smelling spice, which together with the other ten, give off a pleasant aroma. The צדיקים represent the ten curtains. Amalek causes the name of Hashem to be incomplete כס י-ה, which is missing the וה. When we do teshuva, we bring back the וה that is the reason we say לשם יחוד קודשא בריך הוא ושכינתיה …ליחד שם י-ה בו-ה before performing a mitzvah. At the beginning of Adar, the month המן עמלקthought was the best opportunity to kill the yidden, and divide the שם ה”, we have תרומהor תרם וה, where we lift up the וה and make Hashem’s name complete. This is Hashem’s desire or אוה – which make up the letters missing from כס י-ה, to כסא יה-וה. The חידא says when a yid gives charity, he’s completing the שם ה” that is, the coin is the י, and his five fingers the ה, the outstreched arm the ו, and the five fingers of the עני the last ה.
The combination of Hashem’s name for the month of Adar is the ס”ת of עירה ולשרקה בני אתונו which is ההיו. This pasuk is speaking of wine and grapes, that there will be so many grapes tied to the donkey. This is a big hint to the י”ט of Purim. According to the ארי הקודש the month of Adar corresponds to נפתלי the last to travel in the desert, and besides דן, he was the lowest tribe. This goes well with Adar being the last month of the year, and אדר is the letters ארד, meaning I will descend. According to the יערת דבש, Adar is זבולן, who complained to Hashem of his portion, and was appeased when the Almighty told him that in his portion will be the חלזון, the fish that has the blue dye in it, for the תכלת of the ציצית. The Gemorra says the color of תכלת resembles the sea, which resemble the heavens, which resemble the כסא הכבוד. According to the Ari Tzal, זבולן represents the month of Sivan. This is not a contradiction to Adar, since in Sivan was מתן תורה through כפיה, and in Adar- Purim was קבלת התורה ברצון – –
שער הנון=681=זין בית ויו למד נון=681=וירד הויה על הר סיני. As we said, both אחשורוש and המן were trying to prevent the כסא ה” from being complete כס י–ה=95=המן=95=זבולן=95=חלזן The תכלת was one of the items אחשורוש paraded around with at his 180 day party. Mordechai made a tikun, by walking out of the palace wearing תכלת. As we already said the זבול in heaven, is the י”ם and the בהמ”ק that are adjacent, down here which is the place that the מלאך מיכאל sacrifices קרבנות. The month of Adar being זבולן or זבול נ, fits well with Purim being a י”ט above דעת, the – -שער הנון שער ה–ן=625=הפעם יזבלנו אישי
On Purim the פנימיות of a yid is revealed. Haman and אחשורוש were trying to deny that a yid has a פנימי. The essence of the Parsha is ושכנתי בתוכם, that Hashem desires to dwell in every yid’s תוך. In שה”ש, it says תוכו רצוף אהבה, where one peshat is that the inside of every yid, is coated with אהבת ה” The תוך of the בהמ”ק is the ארון ולוחות וכפרת וכרובים. The כרובים were images of children. The ארון represents the יחידה of the yid, or his שורש הנעלם. On Purim (like on יה”כ), this fifth level of the נשמה is revealed- נכנס יין יוצא סוד, that which is hidden הסתר, is now revealed- the true meaning of מגילת אסתר. Mordechai wore the five בגדי מלכות, hinted in the five garments that Yaacov gave to Binyamin. On Purim the five levels of the נשמה are revealed-
היא אסתר בת דודו=1099=נפש רוח נשמה חיה יחידה.
When כלל ישראל are on a high level, they are referred to as הדסים, but when there is a הסתר פנים, they are referred to as אסתר. Haman and אחשורוש are trying to destroy this תוכו רצוף אהבה, since a goy has no פנימיות. Every yid should donate from his תוכו, for the Mishkan – ויקחו לי תרומה=821=תוכו רצוף אהבה=821=אחשורוש .
Parshas Teruma is teaching us the purpose of life- ועשה לי מקדש ושכנתי בתוכם to deal with the physical world and make ourselves receptacles for the שכינה. Teruma is the Parsha in betweenשקלים and זכור because it’s the fusion of the two, the idea that a yid can always do teshuva –תשובה=713=שקלים זכור.
In בשלח יז:ז when the yidden had doubts and said היש ה” בקרבנו אם אין, that’s when המן עמלק came, in the very next Pasuk. On Purim, we have no doubts פורים=336= יש יה–וה