תצוה פרשת זכור בס”ד
The Zohar says there are 53- גן Parshios in Chumash, but there are really fifty four. There are many opinions that זאת הברכה is not counted as a Parsha, since in חו”ל this Parsha is never read on שבת. There are other opinions that נצבים and וילך are considered one, and others hold the same with מטות ומסעי. The חידא says תרומה and תצוה are really one. The last word of תרומה is נחשת, and the first word of תצוה is ואתה, implying that נחשת which is נח שת, and you (תצוה) Moshe are גלגולים- one soul, נח שת ואתה (מגלה עמוקות). Moshe is the tikun for נח and שת. Moshe fought for the entire generation as opposed to נח who didn’t- אם אין מחני נא, and therefore the מבול was called- מחני=מי נח. In the last pasuk of the Parsha, יה”כ is written for the first time in חומש, using the phrase אחת בשנה twice. Sefarim say that the second time it’s written is a hint to Purim, which the תקוני זוהר says is even higher than יה”כ. On both days the יג מדות הרחמים were revealed-יג מדות הרחמים=766=אחת בשנה. Parshas תצוה is usually the Parsha before Purim. Had there not been the חטא העגל, there would have been no need for יה”כ, the building of the Mishkan, or גלות. Maybe the writing of these Parshios before כי תשא, is aרפואה before the מכה. The כהנים put on the בגדי כהונה every day for seven days, as an inauguration into the priesthood. This took place from כג אדר till רח ניסן, and is known as the שבעה ימי המלאים.
We see in the Megilla, that אחשורוש paraded around in בגדי כהונה during the hundred and eighty day party. The Rokeach says he was wearing the בגדי כהן גדול, which he learns from aג”ש of תפארת, of the בגדי כהן גדול in כח:ב ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת, and in the Megilla – את יקר תפארת גדולתו. The מגילה has the holiness and power of the בגדי כהונה- בגדי קודש=429=מקרא מגילה. Achashverosh also tried to convince the yidden, that Hashem has forgotten them, and that there was no hope of redemption. One of the reasons we parade around in costumes on Purim, is the ונהפוך הוא caused by אחשורוש.
Parshas תצוה is the eight Parsha in ספר שמות, hinting to the eight בגדי כהן הגדול. The ח of חור כרפס ותכלת, is written larger than the other letters also referring to the eight בגדי כהן הגדול, that אחשורוש wore as a sign of mocking the yidden. The goyim have no שייכות to the number eight, and so אחשורוש parading around with the eight בגדי כהונה ended up to be his downfall and the salvation of the yidden. The Gemorra says that the names of the advisors of אחשורוש hints to the sacrifices that is- כרשנה -כרים בן שנה and שיתר -שני תרים, and מרס –the mixing of the blood etc. The same time אחשורוש was parading around in the בגדי כהונה, the angels were pleading their case in heaven- “did these goyim ever sacrifice קרבנות to you Hashem”? As mentioned last week, the head defender of the yidden was מיכאל, the כה”ג in שמים. It’s certainly not a coincident that the number of pesukim in תצוה is 101, where the חכמים gave the סימן-מיכאל =101. We see something fantastic happening here. Hashem is demonstrating his unconditional love for כלל ישראל. It was a tremendous חסד of the Almighty, that at the same time the yidden were sinning by being at the party, Hashem was preparing a ישועה for כלל ישראל, which makes no sense-עד דלא ידע The goyim are connected with the number seven, but cannot connect with eight. In pasuk כח:יב, the בגדי כהונה are called אבני זכרון, and by the חשן they are called זכרון לפני ה” תמיד. The yidden are never forgotten. Amalek wanted to wipe out the yidden, and make them forgotten, and so it says זכור לא תשכח. Purim is a י”ט that is always and will always be remembered. When אחשורוש was awoken, ‘from up above’, he asked for the ספר זכרונות, in which Mordechai was written in it. It was Haman’s son that was reading from the ספר, and when he came to what Mordechai did for the king, he turned the page. An angel turned it back, and this went on back and forth, until the king’s attention was aroused. Esther wished for מגילת אסתר be written and remembered for generations to come – כתב זאת זכרון בספר. Her real intention was that all yidden, even the lowest, would always have a tikun לבלתי ידח ממנו נדח
The Parsha begins with שמן זית. Olives are bad for the memory, however the oil that comes from within is the opposite, that is- good for the memory – ונהפוך הוא. On ז אדר, when Moshe passed away, there were three thousand Halachos that were forgotten. Haman thought this would be an opportune time to kill the yidden, and make them forgotten, but לא ידע that Moshe taught four Parshios on that same day, נצבים וילך האזינו וזאת הברכה- . In Parshas וילך, is written כי לא תשכח מפי זרעו, a clear promise that the Torah would never be forgotten. Also in וילך is the source of Esther in the Torah, as it says- אנכי הסתר אסתיר. In וזאת הברכה, the last words of Moshe were- ואתה על במותימו תדרך, which was fulfilled when Mordechai stepped on the neck of Haman while climbing onto the horse. Also what Haman didn’t know was the reason that Moshe died on ז אדר, that is- the מסירות נפש of Moshe- ואם אין מחני נא מספרך. Because of this selfless sacrifice of himself, the הפיל פור הוא הגורל of Haman was nullified-הפיל פור הוא הגורל=667=ואם אין מחני מא מספרך This מסירות נפש was a tikun for the lack of מסירות נפש of נח, in not praying enough for the people in his generation מחני are the letters מי נח. Regarding ידיעה, ז אדר is Moshe’s פטירה, but regarding to לא ידע, then ז אדר brought the revelation of Purim.
The בעל הטורים says that פרשת תצוה doesn’t have the name of Moshe in it, even though the Parsha speaks of events that Moshe has to do. Because Moshe said the words ואים אין מחני נא מספרך, these words must be fulfilled- קללת חכם אפילו על תנאי היא בא. The מעור עינים says פרשת תצוה usually falls in the vicinity of ז אדר when Moshe died, and so Moshe is not written in the Parsha. Another רמז to Moshe not being written in the Parsha is מחני נא מספרך אשר כתבת, where תצוה=501=אשר. As we said the סימן for the 101 pesukim, is מיכאל who is the מלאך associated with memory- אין דומה 101 פעמים …The Gra says that מיכאל =101 is the מילוי of Moshe ממ שין הא -spelling the word מאין=101. The חצוני of Moshe is not in the Parsha, however the פנימי, the essence or the ‘מאין’ of Moshe, is. . Parshas תצוה usually falls in the vicinity of ז אדר, the day Moshe was נפטר- (externally). Also מספרך is מספר ך, the twentieth ספר in Chumash which is תצוה. We reach the level of אין on Purim. By erasing the name of Moshe, from the Parsha- מחני נא, we go higher than the name, to the פנימיות of Moshe, and from there, we are זוכה to the great י”ט of Purim. In the מגילה, the חיצוני of Hashem’s name is not written, however the פנימי of אנכי is found. This is a world of יש, which comes from the אין סוף. The pasuk says חכמה מאין תמצא, that אין is above חכמה and referred to as כתר. This is where Purim is rooted, and the only time the word כתר is written in the entire תנ”ך, is in מגילת אסתר. It was necessary for Vashti to be killed, in order to reveal this high level of Torah. ושתי is the same letters as ישות, the opposite of אין – humility. The ישות -חמץ had to be removed in order to be זוכה to ושתי=716=והחכמה מאין תמצא
When Moshe was alive, he would not accept a מלאך to lead the yidden, but only Hashem himself. When יהושע took over, he encountered the שר צבאות ה”, as it says at the beginning of ספר יהושע, which was how מיכאל introduced himself. Purim was מצוה number 619 -(the second to last of the 620 mitzvas- 613 from the Torah, and 7 from the רבנן) המן המדתי האגגי=619=אחרית=619=שר צבא יה-וה
The מלאך מיכאל is a דורש טוב like Mordechai. At the end of time – יעמוד מיכאל השר הגדול to defend כלל ישראל, and due to the מדת הדין being so strong, he won’t be able to (ספר דניאל). But it says that all of כלל ישראל that are וימלט כל עמך הנמצא כתוב בספר , that is those that keeps to the Torah, will be saved. Tosfos says מיכאל is the כה”ג in שמים, and he gets this from a pasuk in שמיני where it says כי ביום ה” נראה אליכם, where נראה are the letters אהרן, who is the כה”ג on earth, and אליכם are the letters מיכאל, who is the כה”ג in שמים.
The angel מיכאל was the angel that gave the good news to Sara that a son Itzchak will be born to her, and according to the Gemorra, was the one who saved Lot from the destruction of Sodom. From this act, which took place on טז ניסן, he saved the מלכות בת דוד and משיח, who descended from Lot. This date was very significant in our history. On טז ניסן, the second party of אסתר המלכה took place, and the shpitz of ונהפוך הוא took place, with the hanging of Haman. Also on this date כלל ישראל was מקריב the עמר, which permitted them to eat חדש. The מן also stopped falling on this date (they had the חדש to eat)- וישפך המן which hints to the downfall of Haman on the same date. Also on טז ניסן Yehoshua encountered the angel מיכאל for the first time. Moshe is compared to the sun, a time of revelation, whereas Yehoshua is compared to the moon, as is אסתר or star, in a time ofהסתר . In the time of הסתר פנים, the מלאך מיכאל represents the yidden אסתר=661=מיכאל שרכם .
It’s written that the מעיל had seventy two bells and made noise when the כהן entered, as it says in פסוק כח:לה that ונשמע קולו בבא אל הקודש. The בעל הטורים says the word נשמע is written three times in תנ”ך -once here, which is עבודה another in משפטים where it’s written נעשה ונשמה, which is Torah, and the third time is in the Megilla, where it’s written ונשמע פתגם המלך אשר יעשה בכל מלכותו כי רבה היא. Raba says in the Gemorra, that the Megilla is so great, that it supersedes the Torah and the עבודה in the בהמ”ק. The ונשמע קולו ..is learnt by the מעיל, since this garment is מכפר for a person talking too much -לשון הרע. This sin is a big liability for the yidden, where if they are speaking לשון הרע, the heavens also speak against כלל ישראל. Haman was the expert in לשון בישא or לשון הרע, and the tikun for this, was the Jews being silent. Esther was quiet – אין אסתר מגדת. The highest level is silence- חכמה מאין תמצא. By the Yam Suf, Hashem told the yidden- ואתם תחרשון. Since there was such a high revelation of קדושה, what the yidden had to do was to be silent – סייג לחכמה שתיקה In the prophesy of יחזקאל, he speaks of the term חשמל, which is not the electricity that we know today, but that the angels were sometimes quiet- חש and sometimes singing- מל. The high level of שתיקה is the כתר, which is only written once in תנ”ך, in the מגילה.
This silence was part of a chain starting with רחל אמינו, who didn’t reveal that she told Leah of the סימנים. Then there was Binyamin who did not reveal to his father that Yosef had been sold. In this Parsha we learn the names of the stones on the חשן, and Binyamin’s was ישפה, that is he had what to say יש פה, but he kept quiet. Then came שאול המלך who was silent about becoming king-את דבר המלכות לא הגיד, and then אסתר was silent- אין אסתר מגדת. The way to fight Haman is שתיקה. The angel מיכאל, being the defender of כלל ישראל, cannot tolerate לשון הרע. He is the angel associated with Purim, when the yidden were in a lower state, like in the time of יהושע. Moshe showed his greatness by his selflessness, and love for the yidden- דרש טוב לעמו=667=ואם אין מחני נא מספרך A דורש טוב is מלמד זכות on yidden, and doesn’t speak לשון הרע.
The מעיל was מכפר for לשון הרע, and if the ע is interchanged with an א, which is normal to do, מעיל becomes אלים, that is someone who cannot speak. A yid should be silent in this world, if not speaking words of Torah and Tefilla. There were 72 bells in the מעיל, and there are 72 different kinds of leprosy for speaking לשון הרע. Esther asked that the yidden fast for three days or 72 hours in order to rectify the yidden that ate by the סעודה, where the seven day party, besides שבת, is six days times twelve hours =72 hours. Also this fasting, would be a זכות for כלל ישראל, before Esther would enter into the inner chamber of the king, w/o being summoned אכן אבוא אל המלך, where אכן =72. In the same פסוק in the מגילה ד:טז Esther says וצומו עלי ואל תאכלו – Fasting means not to eat or drink, and so why repeat the words- ‘don’t eat’? Esther was asking that the yidden refrain also from talking – תענית דיבור, where the חפץ חיים says that this is the best type of fast. Esther is the opposite of bad speech לשון הרע=661=אסתר .
In pasuk כח:לב it says the collar of the מעיל had a שפה יהיה לפיו סביב, there was a rim so it shouldn’t rip. The Ramban says that this hints to the lips, which are gates to our mouths preventing wrong type of speech. But it says that the קטורת which is burnt on the מזבח הפנימי is מכפר for לשון הרע -?. The Gemorra says that the קטורת atones for the לשון הרע that is said discreetly בחשאי, whereas the מעיל which makes noise- ונשמע קולו בבא אל הקודש, is מכפר for לשון הרע said publicly.
The זרע קודש writes that if someone is careful, and doesn’t talk when he’s not supposed to, then his voice will be heard- ונשמע קולו when he comes to the בה”כ to daven- בבא אל הקודש.
The מעיל was made totally of תכלת (Rashi). In the Gemorra it says the color תכלת was similar to the ocean, which is similar to the sky, and to the כסא הכבוד, which represents יראת שמים. Fear of heaven is needed to keep to the ברית הלשון and the ברית המעור. We can also say that the תכלת represents the purpose –תכלית of a yid in this world, which is to guard his speech. On the bottom of the מעיל or the שוליו, were ornaments that looked like pomegranates. The שולי המעיל represents the yidden that are found on the bottom, פושעי ישראל מלא מצוות כרמון, that every yid is full of מצוות and good deeds. Purim is for these שול Jews- פורים=336=שול, and שול is the ר”ת of ששון ושמחה ליהודים- the אחרית joins the ראשית. We see this in that the חשן, which is in front, representing the ראשית Jews, could not be disconnected to the אפוד, which is on the backside, representing the אחרית Jews – אסתר=661=ולא יזח החשן מעל האפוד. No matter how low a yid falls –אחרית or שוליו, he could reconnect to the highest levels. The אחרית can also be understood as the physical needs and actions that each yid has to involve himself with daily. All this is for, and has to be connected to the spiritual or the ראשית. This is our תכלית of life, to elevate all of our endeavors to the Almighty, whose desire is to have his dwelling place in thisעולם השפל . The string of תכלת that connects the אפוד with the חשן, refers to the תכלית.
Esther asked to gather all the Jews- מקרא מגלה=419=אחדות in order to nullify the הפיל פור that Haman cast to annihilate the Jewish people- כנוס את כל היהודים=667=הפיל פור הוא הגורל. The act that Esther did with אחשורוש, was an act of מסירות נפש for כלל ישראל, and resulted in her being forbidden to her husband מרדכי- an act of מחני נא. This is similar to the act of משה רבינו, who was willing to be erased from the Torah, and even die for the sake of the yidden – כנוס את כל היהודים=667= ואם אין מחני נא מספרך. Tamar, Ruth, the בנות לוט and אסתר were all modest women, who did acts לשם שמים, against the מדה of צניעות, for the sake and ישועה of כלל ישראל.
The Parsha begins with שמן זית זך כתית למאור, which seems out of place here. Either this topic should have been written in תרומה when speaking of the מנורה, or in Parshas אמור which has the command of שמן זית. Maybe since פרשת תצוה is the פרשה which precedesפורים , the י”ט of ליהודים היתה אורה ושמחה -the topic of שמן זית is written here. The ר”ת of שמן זית זך is שזז – מרדכי היהודי=314=שזז The fact that eating olives is bad for the memory, but the oil that comes from within, is good for the memory, is a בח” of ונהפוך הוא. Olives, are bad for the memory, and thus promote שכחה, forgetfulness. שכח are the same letters as the word חשך, which has a truth in its meaning, that is -a person who forgets, his mind is full of darkness. When the שמן is extracted from the olive, the light from within, is being extracted. If one subtracts שמן =390, from זית =417, that is taking the oil from the olive, there’s left 417-390=27=זך, which is the light.
In the same vein, Aharon was born from the tribe of Levi, who represents גבורה. Levi was involved in the wiping out of the entire city of שכם בן חמור, and also involved in the selling of Yosef. These acts, although done in קדושה, resulted in hurting others, in this case their very beloved father Yaacov. Even Moshe, was a warrior in battle with Sichon and Og- qualities of a Levi. Aharon transformed himself to the מדת חסד ושלום, and now would not perform any act that would lead to anyone getting hurt. He was the one fit to be the Cohen HaGadol. In Parshas תצוה, the main topic is the בגדי כהונה and is preceded by the seven day inauguration of theכהן גדול . Aharon transformed himself, and extracted from within the qualities and light of a כהן גדול, just as the oil that comes out from within the olive, is the light. Therefore maybe this is one reason for the שמן זית זך being written here in תצוה. The נתיבת שלום says that Purim is מכפר for those yidden that teshuva doesn’t help, -that is for those that need a higher level of teshuva. This last Parsha of שובבים תת, speaks of שמן זית זך, pure olive oil with no pulp ונהפוך הוא=659=זך בלי שמרים, where the ך =500. A yid can turn himself around and become pure. Real שמחה, could only come after purity, and so שובבים תת is followed byפורים .
The Midrash says that אחשורוש is Hashem, המולך is המלך מעצמו. For a human king to be a king, he must have subjects- אין מלך בלא עם, but Hashem Yisborach is a king w/o anyone. Hashem was king before- בטרם כל, the creation בראשית ברא אלה-ים=1202=אשר מלך בטרם כל יציר After He created the world לעת נעשה, Hashem wished for his creation to recognize him as king- אזי מלך שמו נקרא It says in the first day of creation- ויהי ערב ויהי בוקר יום אחד. It doesn’t say ראשון, but אחד -that is only Hashem. שמו נקרא refers to the Torah, which is the שמותיו of Hashem (Ramban). A name is only needed to refer to a certain person, but the name is not his essence. מגילת אסתר does not contain any name of Hashem and as the חתם סופר says, that the Megilla is Hashem himself, higher than the name of Hashem אנכי הסתר אסתיר. A talmid of the Chaim Vital, said that the Torah is referred to as נובלות חכמה, bits of the real חכמה, whereas the מגילה is חכמה itself. It’s written in the Megilla כתוב זאת זכרון בספר, where the Gemorra in מגילה says that these four words represent the four times מחית עמלק are written in the תנ”ך – בשלח כי תצא שמואל ומגילה.
Incredibly אשר מלך בטרם כל יציר נברא=1455=כתב זאת זכרון בספר showing that מגילת אסתר is rooted in Hashem himself, the אור אין סוף. The first two words of this tefilla are אדון עולם, where אין=61=אדון and סוף=146=עולם and אור=207=אדון עולם – אור אין סוף. The Torah we have today was revealed by Moshe זכרו תורת משה עבדי, and called by the name, Moshe. This is the revealed Torah. The Torah that will be revealed in the future, we get a taste of on חנוכה and פורים which are intertwined, as in their source of נצח והוד, which represent the two legs, which are also intertwined.
The Bris of Yitzchak is associated with Purim. Purim is a Yom Tov of laughter- צחוק which is related to יצחק. By his bris it says ויעש אברהם משתה גדול ביום היגמל את יצחק. The Rokeach compares the word היגמל which has the same letters as מגילה. Also by the סעודת אחשורוש it says ויעש המלך משתה גדול. The first pasuk of תצוה, the Parsha preceding Purim in a regular year, is speaking of the שמן זית- Chanuka- בימי מתתיהו בן יוחנן=1099=היא אסתר בת דודוChanuka is hinted here, entering into the ימי פורים, since חנוכה is associated with the number eight –למעלה מן הטבע, whereas Purim is a נס hidden in טבע. Chanuka and Purim are intertwined, as it says in פתח אליהו that נצח והוד which represent Chanuka and Purim, are תרין שוקין – the two legs. Purim is rooted in the creation of the world – בראשית=913=ויהי בימי אחשורוש , before Hashem was called by any name. Purim defies logic – it has no סדר, like what Rashi says in the beginning of בראשית which was also out of order. Pesach is the opposite, and has a סדר (literally) –קדש ורחץ … Pesach is connected to דעת. A child has to taste wheat, מצה before acquiringדעת , and saying fatir- מצה (in Aramaic).
Purim is the weakening of the mind, and strengthening of the emotion, that is- no דעת. Everyone on Purim is equal, and we all know nothing. And so in a way Purim is greater than Pesach, in that Purim came about through the ביטל of Pesach, in that the three days of תענית אסתר included Leil HaSeder ויעבר מרדכי -. There is a מצוה Torah to eat matza onליל פסח , but here was a עת רצון ה” הפרו תורתך, where הפרו are the letters הפור, hinting to Purim- פור הוא הגורל הפיל. There are many pesukim in פרשת תצוה, that are written out of order, maybe because this is the Parsha that takes us into Purim, which as we said has no סדר- 1) שמן זית זך should be in פרשת אמור 2) The משבצת זהב that are put on the shoulder straps of the אפוד, which Rashi says doesn’t belong here 3) The seven days of inauguration of Aharon and sons, when the Mishkan was put up and taken down, were all a כפרה for the חטא העגל which didn’t happen yet- only in Parshas כי תשא 4) The מזבח הקטרת is a כלי המשכן which should have been in Parshas Teruma, especially since it’s more important than the החיצון מזבח 5) the first couple of pesukim are concerning Chanuka, where תצוה always falls in the vicinity of Purim, not Chanuka.
Really there should be no כפרה for the חטא העגל, but after Moshe said מחני נא, he revealed that תשובה is possible even after the חטא העגל. By תשובה it says in ישעיה the words אנכי אנכי .. that since we violated the אנכי ה”, by the חטא העגל, we have to come onto a higher level of תשובה, that is- twice אנכי. Hashem prepared the concept
of teshuva, at the beginning of creation , as it says in the Navi-
בראשית=913=אנכי אנכי הוא מוחה פשעיך למעני. Purim revealed even more than this, that even after a Chilul Hashem, there is still teshuva, as said- חילול השם=429=מקרא מגילה, even higher than יום כיפור. Haman wanted to wipe out all the Jews, and the מחשבה כמעשה, therefore it’s as if all the yidden died and they were brought back to life a form of תחיית המתים The תנא of תחית המתים was the רשבי– רבי שמעון בר יוחאי =915=תחיה במתים. Purim always falls on the same day as לג בעומר – רבי שמעון בר יוחאי=915=ויהי בימי אחשורוש
As we said before on ז אדר, there were 3000 Halachos ( others say 300 or 1700) that were forgotten, but אדר experienced ונהפוך הוא, and now is a month of זכור אשר…לא תשכח. It’s the יצר הרע and עמלק that makes us forget. Rashi says, in the last three words of the חומש, that לעיני כל ישראל is the שבירת הלוחות, which brought שכחה or forgetfulness into the world. If there was no שבירה, there would be no שכחה no Galus, and no Purim, which is the י”ט for the forgotten and outcast Jews- אסתר המלכה=761=לעיני כל ישראל. Esther together with Mordechai, gave us the last י”ט, for the last נשמות, the last letters of the Torah. As we said with the אפוד or the last, being connected with the חשן or the first, is the same concept as here, with the end of the Torah being connected with the beginning on ש”ס. There is a pasuk said by Moshe on ז אדר, the last day of Moshe’s life, dealing with theקיבוץ נדחים – which equals the last and the first three words in חומש
לעיני כל ישראל בראשית ברא אלה-ים=1963=אם יהיה נדחך בקצה השמים משם יקבצך יה-וה אלה-יך ומשם יקחך. The last three words of the Torah, with the first three words, together, equal this vital pasuk of the future, which unifies of all Jews. Purim is the gathering of all the yidden, the אחרית with the ראשית, and פרים=330=יקבץ נדחינו. There is a מחלוקת in בבא בתרא on who wrote the last eight pesukim of Chumash, or משה or יהושע בן נון. Yehoshua takes us into Purim. He’s mentioned in the very first משניות of Megilla, and he’s mentioned in the קריאה ofפורים . Purim being the last י”ט, and the final ספר in תנ”ך, and for the last and lowest yidden, especially in the last generation, it would fit well with יהושע writing the last words in the Torah.
The war with Amelek was for those yidden that were spit out of the clouds- mostly from שבט דן. Similarly, the party that אחשורוש made was to separate the אחרית Jews from the ראשית Jews. In this סעודה, the eating and drinking were for the sake of Taivas, a personal instant gratification, with no connection to the ראשית – “have a good time and enjoy as much as you can”. אחשורוש was wearing the בגדי כהן הגדול, however the אפוד and the חשן were disconnected, with no פתיל תכלת. A goy does not believe that gashmious can be elevated to the spiritual. The נס of Purim, given to us via Mordechai and Esther, was to connect the אחרית to the ראשית. Our מצוה to eat and drink on Purim is for a higher purpose, and is even higher than יה”כ where there is no eating, since the elevating of the physical is the purpose of our lives in this worldבית השלישי=1067=פורים על שם הפור Our eating and drinking is with hope for the third בהמ”ק– יש תקוה לאחריתך. The חיצוני of ט” באב was חורבן, but is also the פנימיות of פורים and גאולה –
בית השלישי=1067=פורים על שם הפור=1067=תיו שין עין הא בית אלף בית
Now we are in the אחרית of זמן, and מקום and נפש, and we must connect to the ראשית. Many have the מנהג of saying after davening, that is after עלינו, the three pesukim that Haman heard Mordechai teach the children, which was a sign that Haman will fall. The tefilla of עלינו לשבח is the אחרית of davening, and it’s very unfortunate that some yidden מזלזל and abuse this important prayer. Some are already out the door of the בה”כ, saying עלינו in the street or skipping it altogether. A big tikun for us, is to say this tefilla with כוונה, and looking in the Sidur. עלינו was established by יהושע. The second paragraph ועל כן נקוה לך.. is all about what’s going to happen in the future ביום ההוא יהיה ה” אחד ושמו אחד. The three pesukim said after עלינו begins אל תירה מפחד פתאם, that is not to fear when things look bleak. Today we have no encouragement from Mordechai and Esther, and we live in a הסתר בתוך הסתר, and one of the wise advice given in our time, is to strengthen ourselves in שמירת שבת כהלכתה. In our time, when פרס or Iran, is sticking its ugly head out, as the ספר דניאל clearly predicts, attempting to frighten the world, we must מחזק בשמירת שבת – שר מלכות פרס=1336=הסתר אסתיר=1336=ביני ובין בני ישראל אות היא לעלם.
One effective segula to help subdue the great קליפה of פרס, is when davening, to look in the ספר, the same letters as פרס.
The בני יששכר says in the name of the Ari Tzal that every ראש חודש is כנגד some part of the head. ר”ח אדר is the חוש הריח, the sense of smell. The שיבלי הלקט in הלכות ר”ח says that each month in the year is connected to one of the twelve הללוהו in the last Tehillim קנ. The last pasuk כל הנשמה תהלל י-ה corresponds to the last month of Adar, and this pasuk is doubled, referring to when Adar is מעובר. One question we might have is that Chanuka is the י”ט connected to the נשמה- להלל ולהודות, whereas Purim is more physical in that we eat and drink to perform the mitzvah. The only sense of the five senses that was not affected by the חטא עץ הדעת was the ריח, the sense of smell, and so this sense is the most lofty of the five senses, and is connected to the יחידה. It says in ישעיה concerning the משיח – והריחו ביראת ה”. The Gemorra says that the משיח will just use his sense of smell to know who’s a צדיק and who’s a רשע. The Gemmora asks in ברכות יג: from where do we know that we need to make a Bracha on ריח, and answers- from the pasuk כל הנשמה תהלל י-ה. Which is the thing that שהנשמה נהנהית ממנו ואין הגוף – the sense of smell.
Purim, which is a blast of light from עולם הבא, is כנגד the sense of ריח. The reason that both Mordechai and Esther are compared to בשמים, Mordechai- מר דרור (Unkelus- מירא דכיא) and Esther- הדסה, is because they are נשמות from לעתיד לבא. The Gemorra in ערובין יח: at the bottom,רב ירמיה בן אלעזר says that from after the חרבן בהמ”ק only two letters of Hashem’s name are used. This is learned from our pasuk כל הנשמה which can also as Tosfos says הנשמה בדגש meaning desolation, תהלל י-ה, we use the two letters י-ה in praising Hashem. As long as there is no בהמ”ק then Amelek is still in the world the name of Hashem is incomplete, as it says יד על כס י-ה.
On one hand we are saying that it’s the חוש הריח which was not affected by the עץ הדעת, and on the other hand it’s the state of desolation. The idea is fused in the י”ט of Purim. Purim stems the highest place עולם הבא, but yet the נס didn’t happen in י”ם, or in the בהמ”ק. The miracle took place in the low place of Persia, and at a time that we did not have a בהמ”ק. Even though on Purim we celebrate the fall of Haman and his ten sons, but it was not a complete fall of Amelek. The י”ט of Purim is so great, that it brought the level of ק”ק, the level of ריח of עולם הבא even outside of א”י and to נשמות that are far removed from the קדושה, the עוברי עבירות. Moshe does an act that seems to be a big sin, by smashing the לוחות. However not only did Hashem not chastise him, Hashem
thanked him- אשר עשה משה לעיני כל ישראל. This took place on ז אדר. This was the greatest deed that Moshe did, since it saved the yidden. Esther also was מוסר נפשה by entering the inner chamber of the king w/o being summoned- אסתר המלכה=761=לעיני כל ישראל. Rashi says that Hashem said יישר כחך ששברת. The lowest נמשות, the forgotten yidden are hinted in the last pesukim, the last letters of חומש. This brought the yidden to לב נשבר and to a higher level of Torah. The purpose is to start over again- בראשית ברא אלה-ים=1202=ששברת.
The ירושלמי asks which month is the added month in a שנה מעוברת. Is it אדר א or אדר ב. The ירושלמי seems to indicate that אדר ראשון is the תוספת. Therefore אדר א is a month that is למעלה מן הזמן since זמן has only twelve months. There are twelve months, twelve שבטים and twelve boundaries to the universe. The number thirteen is associated with למעלה מן הטבע – יג מדת הרחמים. The ירושלמי says that the actual Purim took place in a leap year and the נס פורים occurred in the second Adar. The Gemorra in Sota יב: says that Moshe was born in אדר א in a leap year. The שם ושמואל says that Moshe’s birth was unique in that that it had no שייכות to this world, and so he was born in a month that was not part of this world. Many say that פורים קטן is even higher than the regular Purim, when we observe the mitzvos במעשה. However on פורים קטן, it is Purim במחשבה which is higher than מעשה. Others say that פורים קטן affects the קטנים, the lowest נשמות that even Purim doesn’t affect. The whole idea of a leap year is that even the late-comers will have a chance. At the end of נעילה of יה”כ, we say פתח לנו שער בעת נעילת שער. When the gates are closing, we ask that Hashem open another gate. Now is the נעילת השערים ofשובבים תת in a leap year. The new שער is now being opened – מגילת אסתר=1144=פתח לנו שער. The acronym of פתח לנו שער is שפל. Purim is the י”ט that Hashem uplifts the שפלים.
The last נשמות, are the last generation, in the last moments of גלות, and our job is to connect to the ראשית. The דור אחרון of גלות, will become the דור ראשון of גאולה. The נס of Purim will nullify the פחד of פתאום. One of the main – ונהפוך הוא of Purim, was the עץ that Haman built to hang מרדכי. As we said this wood came from a מקום קדוש– The תיבת נח and the ק”ק are both above time and space – מקום הארון אינו מן המדה=659=חמשים אמה רחבה=659=מפחד פתאום.
With the tremendous holiness of Purim, may we merit to see the complete eradication of Amelek from the world, and thus complete the name of Hashem- מגילת אסתר =1144= אשר קרך בדרך ויזנב בך
The מזבח הקטורת is written here in Parshas תצוה as opposed to Parshas Truma where all the כלי המשכן were written, since there is a similarity to Purim. The מזבח הקטרת was called קדש קדשים even though it was not inside the ק”ק, just as the miracle of Purim took place outside א”י and through the mode of טבע –
כימים אשר נחו בהם היהודים מאוביהם=926=קדש קדשים הוא ליה-וה. The letters that are missing when עמלק is still around, יד על כס יה are the וה from Hashem’s name and the א from כסא making up the word הוא. The goal is to משלים Hashem’s name and bring the הוא ליה-וה.