ועפ"ז On this basis, we can understand our Sages’ statement: “On Purim, a man is obligated to become so intoxicated that he does not know the difference between ‘Cursed be Haman’ and ‘Blessed be Mordechai,’” i.e., that the rejoicing of Purim is more powerful and greater than the rejoicing of the festivals.
See sec. 1 where questions concerning this statement of our Sages were raised.
כי [To explain:] With regard to all of the [Scriptural] festivals, it is written:1 “Sing joyously to G‑d, O righteous ones,” as explained in the Zohar.2 ,xxi
There the Zohar explains how the psalms added to the prayer service on Shabbasos and festivals describe the spiritual influences expressed on these holy days. On these days, we rejoice in G‑d. More specifically, as the maamar proceeds to explain, the rejoicing focuses on the unique nature of G‑d’s name י-ה-ו-ה.
For this reason, the kapitle [beginning with this verse] is recited on Shabbasos and festivals. [The name of G‑d referred to in that verse is י-ה-ו-ה— Havayah, in the terminology used in Chassidus and Kabbalah.] י-ה-ו-ה refers to the chainlike progression of spiritual realms.
The term “the chainlike progression of spiritual realms,” hishtalshelus in Hebrew, refers to the framework of spiritual worlds through which the Divine life-energy is lowered level after level until it can be enclothed in our material world.
It is often explained that G‑d’s name י-ה-ו-ה refers to the Divine light that transcends this framework of existence, a light that is infinite and undefined, reflecting G‑d’s Essence. Nevertheless, the concept stated in this maamar — that the name י-ה-ו-ה reflects the order of the Sefiros, and thus, the realms that come into being from them — is also rooted in Kabbalah (see Etz Chayim, Shaar 3) and explained in Chassidus (see Tanya, Iggeres HaTeshuvah, ch. 4, et al.).
The Yud [of that name] is manifest in Chochmah,
For the power of Chochmah represents the appreciation of a concept in seminal form, like a flash of inspiration in which one grasps the core of an idea without seeing its entire development. This corresponds to the letter yud, which essentially is a simple point without any structure or form.
the Hei in Binah,
For the power of Binah involves seeing a concept in its depth and breadth. This corresponds to the form of the letter hei that is expansive in width and height.
etc. “Sing[ing] joyously to י-ה-ו-ה” implies drawing down additional light and revelation that transcends this progression of spiritual realms into these realms.xxii
In a physical sense, a person derives happiness from receiving good tidings that he would not ordinarily receive, seeing an unusual sight, or hearing a song or the like that lifts him beyond his immediate circumstance. What makes him happy? Something new and different that takes him out of his ordinary situation. Regarding the spiritual counterpart of this phenomenon, happiness refers to drawing down a dimension of G‑dly light that transcends the level that is usually revealed. This additional Divine light leads to a greater degree of holiness and rejoicing. For this reason, this kapitle is associated with the festivals.
[Nevertheless, on festivals,] this additional light is also of a measured naturexxiii
I.e., although the Divine light revealed on the festivals is greater than the light ordinarily revealed, and is considered “transcendent” when compared to the light which shines at all times, it is not unlimited. Instead, it conforms to the structure of the Spiritual Cosmos.
and thus it is drawn down into the chainlike progression [of spiritual existence, beginning with] Chochmah and Binah. It is not at all comparable to G‑d’s Being and Essence which is simple in the most ultimate simplicity.
Here the meaning of the term “simple” is “indefinable,” not a composite of different entities, but an integral whole that transcends classification in the frames of reference familiar to created beings.
[Compared to that dimension of G‑dliness,] the [entire] chainlike progression [of spiritual existence] is like a drop in the sea.
Indeed, that analogy is not entirely correct. For the water in the drop is of the same type as the water in the ocean; the ocean is merely an immensely greater amount. G‑d’s infinite light, by contrast, is of a totally different nature than the chainlike progression of spiritual existence.
Accordingly, the mitzvah to celebrate on the festivals, as it is written: Devarim 16:14. “And you shall celebrate on your festivals,” also conforms to measure and limitation.xxiv [In the era of the Beis HaMikdash,] this was expressed through partaking of celebratory peace-offerings,
One of the three types of offerings required to be brought when ascending to Jerusalem on the three pilgrimagefestivals (see Rambam, Mishneh Torah, Hilchos Chagigah, ch. 1). Partaking of this sacrificial meat generated happiness.
[as our Sages comment]:3 “There is no [expression of] rejoicing other than [partaking of sacrificial] meat.” And in the present era, after the Beis HaMikdash has been destroyed: “There is no happiness other than wine.” [By drinking] a reviis
A measure equal to 86 cc. according to Shiurei Torah.
of wine, one fulfills the obligation of rejoicing on the festivals; i.e., the rejoicing is measured and limited.
For drinking this quantity of wine will not cause a person to lose self-control and transcend his limitations.
משא"כ The rejoicing of Purim, by contrast, is much greater, transcending the limits of knowledge “to the extent that one does not know.” [The celebration of the holiday in this manner] comes as a result of the concepts explained above,
By displaying an unbounded commitment to G‑d that emanated from the essence of their souls, the Jews evoked a response from G‑d’s Essence, a level that is truly unlimited. That, in turn, brought about a miracle that led to unbounded rejoicing.
i.e., [the commitment of] mesirus nefesh that [the Jews] expressed throughout the entire year [at the time of the Purim saga]. This represented a quality that transcends reason and logic. As a result of this arousal from below and this bittul, [the Jews] reached a very high level, relating to the Essence of the Ein Sof that transcends the entire Spiritual Cosmos — a level above the light that is sovev kol almin and the light that is memale kol almin — the level from which the commitment of mesirus nefesh is drawn down, as explained at great length above.
See sec. 4 above.
ולכן Accordingly, the happiness evoked by this level [of service] also transcends understanding, as implied by [the expression]: “He does not know the difference between ‘Cursed be Haman’ and ‘Blessed be Mordechai.’” [The intent of that statement is not only that the person is intoxicated and therefore unable to make a distinction between the two statements, but that, in truth, this level defies all distinctions.]
I.e., one reaches a level of unknowing which is higher than knowledge.
For when there is a revelation of G‑d’s Essence, everything is truly equal; “darkness is as light,”4 as it is written: “Darkness will not conceal,” and as it is written:5 “If you acted righteously, what have you given Him?”
I.e., G‑d’s Essence is not affected by any and allacts, whether positive or negative, performed by mortals. (This statement should not be interpreted to mean that G‑d’s Essence does not relate to our conduct. Instead, the intent is that — in and of themselves — our deeds are not significant enough to affect Him. He, however, chooses — on His initiative — to appreciate mitzvos and disdain sins. See Likkutei Sichos, Vol. VII, p. 20ff. {translated in Crown Jewels, Vol. II, p. 1ff.} where this issue is discussed.)
and “If your transgressions are many, what have you done to Him?”
The celebration of Purim involves “not knowing” because the spiritual service involved with that day relates to a level of G‑dliness that transcends all definition.
אמנם [Since Purim relates to such an unbounded light, its celebrations surpass those of the other festivals.] Nevertheless, the prohibition against performing work applies on the [Scriptural] festivals and not on Purim,
This is also one of the issues raised in sec. 1 of the maamar.
as our Sages relate:6 “A later verse states:7 ‘to commemorate [the days of Purim] as days of celebration and rejoicing.’ It does not say: ‘as festivals.’”
In that passage, our Sages contrast the verse cited here with Esther 9:19 which mentions “rejoicing, celebrations, and festivals.” They explain that Mordechai originally desired to have the days of Purim instituted as festivals, i.e., having the same status as the Scriptural holidays, but that this suggestion was not accepted by the Jewish people.
והענין [These two concepts are not contradictory. Instead,] they reinforce each other.
I.e., as explained above, the Shabbasos and festivals involve a measured increase of Divine light. As such, the prohibition against work is relevant, since, as will be explained, the prohibition against work relates to an ascent from one level of holiness to another.
The concept of work being forbidden [on Shabbasos and festivals parallels the concept of] the ascent of [the spiritual counterpart of] intellect and emotion to its source. This is the concept of rest, [identified with] the ascent of the worlds, as is well known with regard to the interpretation of the verse, [referring to Shabbos]:8 “For on it, He rested.”
In a physical sense, the satisfaction produced by rest involves a dynamic whereby energy is invested in activity — either physical activity or, as mentioned in the maamar, intellectual or emotional activity — and afterwards, that energy returns to its source in the soul. When the energy is used successfully, this cycle produces satisfaction.
A similar concept applies with regard to its spiritual counterpart, G‑d resting on the seventh day of Creation. Obviously, the concept of resting because of fatigue is not relevant Above (see Bereishis Rabbah 3:2), but the positive dimension of resting — that the energies that were expressed in Creation ascend and are reunited with their source — is relevant.
On Shabbos, when the Divine energies involved in Creation ascend and are reunited with their source, all existence is not nullified. Instead, that higher source becomes revealed within G‑d’s creative energies, lifting all existence up to a higher level, and thus producing the spiritual dimension of Shabbos. True, on the most basic physical level, this is not apparent, but the observance of Shabbos is intended to enable us to align with this spiritual reality and appreciate how it is manifest even in material activities.
כ"ז These concepts only apply with regard to the ray [of G‑dliness that brings] the Spiritual Cosmos [into being. In that context,] it is relevant to speak of higher and lower levels.
I.e., the source of the energies invested in Creationand the actual expression of these energies in the created beings.
Therefore
With regard to Shabbos,
[the Torah states]: Shmos 35:2. “For six days you shall perform work.” Afterwards, “on the seventh day” — i.e., a much higher [spiritual] level — “you shall rest,”9 enabling the worlds to ascend from a lower level to higher levels. Similar concepts apply to all festivals. On them, additional light and revelation is drawn down. Therefore, it is appropriate that, [as a response,] there be prohibitions against labor and [a mitzvah to] rest from labor; i.e., the level of deed and, [instead, an ascent] to the higher level which is revealed [at that time].
I.e., the additional holiness that is drawn down into the world is so powerful that ordinary mundane activity is naturally brought to a halt. To illustrate by analogy: When a person involved in his ordinary activities witnesses something amazing and awe-inspiring, he stops work and marvels at the sight he sees. Similarly, in the analogy, the spiritual revelations of the Shabbosos and festivals are so great that they motivate us to halt our everyday activities, refine ourselves, and thus focus on these spiritual revelations. Carrying out any mundane activities would stand in the way of our appreciating these revelations. Therefore, work is forbidden.
וכ"ז All of this, however, is only relevant with regard to [the Divine light that conforms] to the chainlike progression of spiritual existence, for, [in that context,] it is relevant to speak of higher and lower spiritual levels. G‑d’s Essence, by contrast, is not comparable to any spiritual worlds at all. [As such, at that level,] it is not relevant to speak of resting, which involves ascending to higher levels. For regarding [G‑d’s Essence], the higher levels and the lower levels are equal, for [both] the physical realm of Asiyah and the sublime Chochmah [of Atzilus] are equally of no importance [before Him]. Therefore with regard to Shabbos, it is written:10 “A Shabbos unto G‑d,” [using the name י-ה-ו-ה,]
I.e., they relate to elevated levels of G‑dliness within the chainlike progression of spiritual worlds, as alluded to by the name י-ה-ו-ה.
as explained above
At the beginning of this section,
with regard to the verse: “Sing joyously to G‑d, O righteous ones.” Thus on Purim, by contrast, it is permitted to perform work.xxv
For influence coming from G‑d’s Essence can be manifest even while one is involved in work and labor. As such, there is no need to stop and elevate oneself above physical activity. Thus the same quality that leads to the unbounded joy of Purim — the connection to G‑d’s Essence — makes it possible for that day to be considered a holiday even though work is not prohibited.
Summary
In this section, the Alter Rebbe resolves one of the issues mentioned at the beginning of the maamar, why the rejoicing of Purim surpasses the rejoicing of the festivals. He explains that the festivals are times of rejoicing because, on those days, a greater measure of Divine light is revealed. This additional revelation brings about increased happiness. Nevertheless, this light and this happiness are all in moderation, for their source is in the Divine light that conforms to the spiritual cosmos (Seder HaHishtalshelus).
The mesirus nefesh of the Jewish people at the time of the Purim saga established a connection to G‑d’s Essence, a level transcending all boundaries and limits. Accordingly, the joy associated with this holiday is beyond all measures and bounds.
Nevertheless, as noted in the beginning of the maamar, labor is forbidden on the festivals, but not on Purim. The rationale is that labor is forbidden as part of an effort to align oneself with the higher spiritual energies revealed on that day. Since the revelations of Purim have their source in G‑d’s Essence, the concept of refining oneself to appreciate these higher energies is not relevant, because G‑d’s Essence can be equally manifest on the lowest levels of existence. For on this level of G‑dliness, everything is equal before Him and all differences become irrelevant. Thus the same quality that leads to the unbounded joy of Purim — the connection to G‑d’s Essence — makes the prohibition of work irrelevant. Thus the day is considered a holiday even though work is not prohibited.
