Sleepy Head

By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Baruch Emanuel Erdstein

Kabbalah teaches that Purim is a time of spiritual reawakening.

The secret of Purim, as is known, is that during the entire period of the Exile, Nukva / Rachel stands back-to-back with Zeir Anpin.

This is a kind of union, greatly inferior to that of face-to-face, which characterizes the Redemption, as well as other states of influx of divine mercy. The concept of "back-to-back" can be understood as a type of defense mechanism meant to ensure that Nukva / Rachel's vulnerable back side is not in danger of "attack" by the External Forces, which are usually prevalent in her realm.

chanoch adds: To understand the relationship of back to back between the partzufim Zeir Anpin and Rachel one must include the partzuf Lea in the visualization. First realize that Zeir Anpin iws not composed of 6 Sefirot but 60 Sefirot. We are taught that the Partzuf Lea goes a low as the chest of Zeir Anpin while the partzuf Rachel begins below Lea essentially at the level of the diaphragm. Now how does that look in your meditative visualization? There is more yet this is a good first step.

[The story of Purim] occurred at the end of the [divinely decreed] 70 years of the Babylonian Exile, as is known. At that point in time, the rectification process began in the supernal regions, whereby they would be returned [in a union of] face-to-face. [In order for this to come about,] it was necessary that Zeir Anpin be rendered unconscious, meaning that Zeir Anpin's mochin leave [him] and enter Rachel, thus rectifying her partzuf. [As a result,] she is then able to return [to Zeir Anpin] face-to-face.

The end of Zeir Anpin's being rendered unconscious occurred in the days of Mordechai….

Like Siamese twins joined at the back, the operation to separate Zeir Anpin and Nukva first entails the "anaesthetization", i.e. the departure of consciousness, of Zeir Anpin. Nukva then receives this consciousness indirectly, via Imma, which "enlightens" her, causing the External Forces to flee. The above union of "face-to-face" can only occur when the External Forces below are nullified to the extent when they cannot feed off, i.e. endanger, her.

The end of [this general process] of Zeir Anpin's being rendered unconscious occurred in the days of Mordechai. This is the secret of Haman's declaration: There exists [in Hebrew, "yeshno"]a nation scattered about and dispersed (Esther 3:8), about which the Sages commented that Haman's declaration, "There exists" [in Hebrew, "yeshno"], meant "Their god is sleeping [in Hebrew, 'yoshen', a play on words with 'yeshno', above] (Midrash Rabba Esther, 7:12 and Pirkei D'Rabbi Eliezer, section 50); when he said "…is sleeping", he was referring to their king - Zeir Anpin.

Like a king, which influences and provides for his nation, Zeir Anpin (usually) provides sustenance to Nukva.

chanoch adds: Zeir Anpin going unconscious is referred to as dormita – sleeping. Dormita occurs during the first 10 days of Tishrai as well and the subject is discussed by Rabbi Ashlag in the Sefer “Ten Luminous Emanations” starting in sectionn 5 – Mati ve lo Mati – It isn there and itn is not there.

[Translated and edited from Pri Etz Chaim.]

By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Baruch Emanuel Erdstein

Heads Up!

The Kabbala describes the miracle of Purim as an awaking in the midst of exile.

By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Baruch Emanuel Erdstein

The secret of Purim, as is known, is that during the entire period of the Exile, Nukva/Rachel stands back-to-back with Zeir Anpin.

At the end of the 70 years of the Babylonian Exile…the rectification process began in the supernal regions…

The partzuf of Nukva/Rachel can be understood to be the realm in which supernal divine sustenance is manifest. The ideal manner in which this holiness is communicated is via Zeir Anpin, known as the collective partzuf of the six intermediate sefirot, in a coupling known as "face to face" (which characterizes the Redemption, as well as other states of influx of divine mercy). This contrasts with the concept of "back-to-back", which is a kind of union that is greatly inferior to that of face-to-face. While the level of "communication" between Zeir Anpin and Nukva appears lacking in this state, the unification of back-to-back can be understood as a type of defense mechanism meant to ensure that Nukva/Rachel's most-often vulnerable back side is not in danger of "attack" by the External Forces, which are usually prevalent in her realm.

[The story of Purim] occurred at the end of the [divinely decreed] 70 years of the Babylonian Exile, as is known. At that point in time, the rectification process began in the supernal regions, whereby they would be returned [in a union of] face-to-face. [In order for this to come about] it was necessary that Zeir Anpin be rendered unconscious, meaning that Zeir Anpin's mochin leave [him] and enter Rachel, thus rectifying her partzuf. [As a result] she is then able to return [to Zeir Anpin] face-to-face.

Like Siamese twins joined at the back, the operation to separate Zeir Anpin and Nukva first entails the "anaesthetization", i.e. the departure of consciousness, of Zeir Anpin. Nukva then receives this consciousness indirectly, via Imma, which "enlightens" her, causing the External Forces to flee. The above union of "face-to-face" can only occur when the External Forces below are nullified to the extent that they cannot feed off, i.e. endanger, her.

The end of [this general process] of Zeir Anpin's being rendered unconscious occurred in the days of Mordechai. This is the secret of Haman's declaration: "There exists a nation scattered about and dispersed" (Esther 3:8) about which the Sages commented that Haman's declaration, "There exists [in Hebrew, "yeshno"] meant "Their god is sleeping [in Hebrew, 'yoshen', a play on words with 'yeshno', above] (Midrash Rabba Esther, 7:12 and Pirkei D'Rabbi Eliezer, section 50) when he said "…is sleeping", he was referring to their king - Zeir Anpin.

Like a king, which influences and provides for his nation, Zeir Anpin (usually) provides sustenance to Nukva.

This is referring to [Zeir Anpin's] state of unconsciousness, i.e. sleep, which was [really only in order to manifest his] desire to return face-to-face, i.e. to return and build the Second Temple. This is the meaning of "[On that night] the king could not sleep" (Esther 6:1) referring to the King of the world [Zeir Anpin] whose consciousness [mochin] returned to him [after the need for "anesthesia"] and he woke up.

chanoch adds: The material in Heads up is similar yet not exactly the same as the material in “sleepy head”. This is why they are being presented both together

[Translated and edited from Pri Etz Chaim, Shaar Purim, section 5.]

By Rabbi Yitzchak Luria (from the Writings of the Ari as recorded by Rabbi Chaim Vital); translated and edited by Baruch Emanuel Erdstein

Purim and Adar Commentary by The Chabad Rebbe

From the teachings of the Lubavitcher Rebbe; adapted by Yehoshua Metzinger

When the archenemy of the Jews, Haman, was drawing lots for an opportune time to wage his personal war against the Jews, he was delighted that the date of the deadly decree fell in the month of Adar. The reason he was so happy was that he found that every other month on the Jewish calendar had some auspicious date to aid the Jewish people, but in Adar he saw that Moses passed away on the 7th. Haman was so sure that this date would cause misfortune for the Jewish people that he made Adar the deadline for the decree.

What are the special qualities of Adar that grant the Jewish people good fortune…?

However, what Haman didn't know is that Moses was also born on the 7th of Adar, which made the month an auspicious one for the Jewish people, not only during the events of Purim but also today. How did the joy of Moses' birthday cancel out the misfortune that the 7th was also the day of his passing, and what are the special qualities of Adar that grant the Jewish people good fortune?

Adar is under the constellation of the fish. Haman saw nothing particularly lucky or beneficial in the constellation of the fish. He was threatening to swallow up the Jewish people like a fish swallows food. But he didn't see that there was a bigger fish, and that he would be swallowed up himself. Just as larger fish swallow smaller fish, so the tragedy of Moses' passing is swallowed up by his birth, for that joy is greater than the sadness of mourning.

chanoch adds: This is a spiritual law for everyone. Most people do not pass on their birthday. Yet there is many births on each day of the year. In my opinion attend a brit milah and make this joy your own for the day of a loved ones passing.

The mazal…and the soul are in perfect alignment on that day…

How do we know this is so? The Lubavitcher Rebbe points out that a person's soul shines stronger on his or her birthday. The aspect of the soul that is contained within a person is actually a spark of the person's root Neshama, which stays above. This Neshama that is above the earthly Neshama is called "mazal". A person's mazal is stronger on the birthday because the mazal, which drips vitality into the soul, and the soul are in perfect alignment on that day.

Even though we all individually have birthdays, Moses's birthday is like the collective birthday of the Jewish people. How is this so? Because the leader of the Jewish people is equal to the Jewish people collectively. [Num. 21:21, Rashi] Since every generation has a spark of the soul of Moses, his birthday is also the birth of the essence of the souls of the Jewish people. This is why the mazal of the Jewish people is stronger in Adar.

Adar is also the month of completion, rectifying the lunar year to the solar cycle and readying us for revelation. In leap years there are two Adars. In such a year, what was incomplete reaches its full potential. Just as the Jewish people are frequently compared to the moon, Adar is an auspicious time to reach one's spiritual potential.

Also, the two Adars together have 60 days. If an unkosher liquid falls into a pot, the mixture can still be considered kosher if the unkosher part is less than a ratio of 1/60. The 60 days of these two months reflect the ability of this number to nullify negativity.

But the sages have said that the Jewish people are beyond mazal and there is no ('ein' in Hebrew) constellation that is associated with them. This is why the Jewish people were able to show such self-sacrifice on Purim, and at all times; the capacity for self-sacrifice is beyond logic.

This greatness is hinted in the name of Adar which is spelled alef, dalet, reish. The alef represents the power of G d, which may seem to be separate from everyday existence. The dalet and reish form the word "dar", which means "to dwell". The alef, or G d's unlimited power, aims to create a dwelling place in this limited world.

Adar is a propitious month…for joy…

Moses tried to accomplish this in the last seven days of Adar when he worked to build the Tabernacle. The Shechinah wasn't revealed in the Tabernacle, so he kept rearranging and rebuilding it. Finally, on the last day, the Shechinah was revealed in the Tabernacle. The last seven days of Adar during which Moses spent building the Tabernacle correspond to the seven generations during which the Shechinah was not revealed. G d's intention was that he should have a dwelling place in this world, and this was being accomplished at the end of Adar.

chanoch adds: Moses assembled the Mishkan each of the last seven days of Adar; then he disassembled it each night. This is how Aaron and his sons to do this. Then on Rosh Chodesh Nissan Aaron and his sons assembled the Mishkan for its dedication.

Haman's mistake in thinking that Moses' passing ruined the month of Adar for the Jewish people was actually to our benefit; he chose to set the decree in the month of the greatest mazal for the Jewish people. This teaches us that Adar is a propitious month for protection, for improving ourselves and for joy, which reaches greater and greater levels as we progress through the month or two months of Adar.

Timna and Purim

The following description of Purim in Rav Kook’s house when he served as chief rabbi of Jaffa was related by Rabbi Yeshaya Greenberg, headmaster of the Sha’arei Torah school in Jaffa:

The joy overflowed in the Rav’s house during the Purim holiday. Breslov hassidim, who throughout the year were warmly received by Rav Kook, on Purim became the head merry-makers. Reb Meir Anshin and his friends would dance on the table, and the sounds of song and laughter drew many people to the Rav’s house.

Between songs and dances, Rav Kook spoke about the holiday, making frequent interruptions to drink a l'chaim. Any question or comment received an immediate rejoinder, with the Rav finding a direct connection to the holiday.

Reb Moshe’s Question

At one point, Reb Moshe Betzalel Todrosovich, a wealthy Jaffa merchant and philanthropist who was instrumental in bringing Rav Kook to Jaffa, entered the Rav’s house. Reb Moshe had already finished his Purim meal at home, and being somewhat inebriated, requested that the Rav expound upon a verse that had no obvious connection to the holiday.

“Rebbe, please explain to us the verse, ‘And Lotan’s sister was Timna’ (Gen. 36:22).”

Rav Kook looked up and fixed his gaze on the questioner. “Why, Reb Moshe, that verse is integrally connected to Purim,“ he replied with a wide smile. “In fact, the whole story of Purim begins from there!”

Reb Moshe was astounded. “Really? What does Lotan’s sister have to do with Purim?”

The Reason for Amalek’s Hatred

Rav Kook then quoted the Talmudic statement in Sanhedrin 99b that Timna wanted to marry into the family of Abraham but was not accepted. In the end, she became the concubine of Esau’s eldest son. “Better to be a maidservant to this people,” Timna reasoned, “than a princess of another people.”

As punishment for rejecting Timna, the Jewish people were cursed with the eternal enmity of Timna’s son – Amalek.

This of course is the connection to the story of Purim, for Haman, the enemy of the Jews, was a descendant of Amalek. Haman’s hatred of the Jews and his decree to destroy them in fact originated in the failure to convert his great-grandmother Timna. But this error was redressed in the time of Mordechai and Esther, when “Many of the peoples of the land became Jews” (Esther 8:17).

Rav Kook continued to expound on this topic for two hours, drawing from both Halachic and Aggadic sources, quoting the Zohar and Maimonides, his words shining with brilliance and erudition. When he finally concluded, Reb Moshe jumped up, grabbed the Rav and hugged him, crying, “Rebbe, I love you!”