1

At present, it is the conclusion of the fourteenth and the beginning of the fifteenth of Adar, the night when the full moon shines. Tonight is also the final night of the reading of the Megillah. According to the Mishnah, the days when the Megillah can be read begin on the eleventh of the month and continue to the fifteenth, but not beyond that day.

As explained, the Shaloh relates that eleven is numerically equivalent to the letters, vav and hay, the last two letters of G-d's Name. The first two letters of that name, yud and hay, are numerically equivalent to fifteen. The first days of the reading of the Megillah are related to the final letters of G-d's Name because the initial levels of service relate to these letters. When the service is completed, we can reach the higher rung of yud-hay. This is also related to the concept of a full moon.

The above relates to the Megillah in which G-d's name is not explicitly mentioned, but, is nevertheless, alluded to through gematrios and acronyms. The reason why G-d's name is not mentioned is because the Megillah reflects a level of G-dliness that cannot be confined within a name, relating to G-d's essence itself. The intent of reading the Megillah is to reveal this G-dliness even within the lower levels of existence.

This is related to the explanation of the name of the holiday, Purim. The word Pur means "lot" in Persian. Chassidic thought explains that the concept of a lottery reflects a level which transcends all limits, beyond our intellect.[129] The use of the Persian word for this term implies that this transcendent dimension is drawn down to the lowest levels.[130]

The fact that, this year, Purim falls on a Sunday adds further emphasis to the above concept. Sunday is described by the Torah as yom echad, "one day," interpreted by our Sages to mean, "the day when G-d was at one with His world." Though the entire creation had already come into being, there was no separation and the world was at one with G-d.

In particular, the Midrash describes this level of oneness with the term yochid which reflects an essential oneness that transcends all other levels of existence. Since, G-d "placed the world within the hearts of the Jews," there is an equivalent level within our souls, the level of yechidah, which is united in a complete bond with G-d's essence. This level, however, does not remain above our personalities, but rather is drawn down through all the particular levels of our beings.

An added dimension to the above is contributed by the present year, 5750, "a year of miracles." This generates the potential for us to serve G-d in an uplifted manner.[131]

2

In the service of Purim there is an emphasis on the oneness of the Jewish people. Thus, when the Megillah describes how the Jews defended themselves on the thirteenth of Adar, it states that they "gathered together."

There are many different divisions among the Jewish people to the extent that it is explained that, just as there were 600,000 adult males who left Egypt, in each generation, there are 600,000 fundamental souls, each one of which divides into 600,000 sub-divisions. Nevertheless, the essence of every Jewish soul is that it is "a part of G-d from above," and thus, a fundamental unity is established between all these different souls.

This concept is reflected in the final words of the Megillah which describes that Mordechai "sought the welfare of all his people." This also relates to this week's Torah portion, parshas Ki Sissa, which begins with the command to give the half-shekel. This teaches us that each Jew is only a half and to reach fulfillment, he must join together with another Jew.

There is another important concept which can be derived from the opening verse of the Megillah, "And it was in the days of King Achashverosh." Our Sages relate that Achashverosh is a reference to G-d, "the King who controls the beginning ('reishis') and the end ('acharis')." This alludes to a level which transcends the entire set of existence and, hence, can control "the beginning and the end."

This level should be reflected within the service of every Jew. Even though the fact that a Jew exists within this material world places certain limitations upon him, because the essence of his soul is related to a level of G-dliness that transcends all division, he has the potential to rise above those limitations and control all existence.

["All existence" refers not only to all the aspects of his existence which are "the beginning," of primary importance, but also, those which are "the end," matters of seemingly minor importance.]

Though we are found within the darkness of exile, which is continually growing, a Jew has the potential to transform that darkness, and reveal the positive dimension of darkness as it is stated, "He conceals His hidden dimensions with darkness."

This is brought about through the unbounded rejoicing of Purim, a rejoicing that knows no limits, "until one cannot differentiate...." This celebration should be continued at present. Even though many have already recited the Grace after Meals, they should wash their hands again and participate in the continuation of the Purim farbrengen. This, in turn, will allow us to "join one redemption to another," and proceed from the redemption of Purim to the Messianic redemption.[132] May it be in the immediate future.

   

Notes:

129. (Back to text) Here, we see a point of connection between Purim and Yom Kippur which is referred to as Yom Kippurim in Hebrew. The latter name can be interpreted to mean, "a day like Purim." One of the fundamental elements of the Yom Kippur service was the casting of lots for the goat to be sent to Azazel.

130. (Back to text) Similarly, in regard to Yom Kippur, the revelation of the essential levels of the soul brings about atonement for the Jewish people, nullifying all the undesirable qualities attached to them.

131. (Back to text) The word nes, "miracle," also means "banner." It is written, "I will lift my banner on the mountains." "The mountains" can be interpreted as a reference to the Patriarchs. Thus, the service of nes refers to a level above the Patriarchs.

     This can also be related to Purim when the Jews reaffirmed the commitment they had made at the time of the giving of the Torah. As explained in many places in Chassidus, the giving of the Torah represents a level that transcends the Patriarch's service.

132. (Back to text) In regard to the Messianic redemption, it is written, "As in the days of your exodus from Egypt, I will show you wonders." The Hebrew for wonders, "niflaos" can also be read "nun pilaos," which means "fifty wonders." This is connected to the fiftieth anniversary of the Previous Rebbe's arrival in the United States which enhances the influence of this, the fortieth year after his passing, a year when we are given, "a knowing heart, eyes to see, and ears to hear."