i. On which there is [a mitzvah] to rejoice according to Scriptural Law. Nevertheless, [on festivals], one should certainly not become intoxicated to that degree, as Rambam, [Hilchos Shevisas Yom Tov 6:21,] writes: “They should not be drawn after wine….”

ii. As is stated [in Torah Or,] Parshas Terumah, in the maamar entitled Mi Yitnecha, [p. 79c].

iii. The concept can be explained [based on the ideas stated in Tanya,] Iggeres HaKodesh, [Epistle 29,] beginning “Eishes chayil ateres baalah.” This refers to the light that is hidden away for the tzaddikim until the Ultimate Future. It is called “the pleasantness of G‑d” (Tehillim 27:4), the tzachtzachos ([translated above as “drought,” rendered as] “brilliant lights” by the Zohar, Vol. I, p. 141a)in which to delight (see Etz Chayim, Shaar 12, ch. 5). This reflects a ray from the level of Atik [Yomin] in which the tzachtzachos are found, as explained in the Etz Chayim. This is identified with the inner dimension of Kesser.

[There is a level,] the sublime will, that is referred to with the term sovev kol almin (“encompassing all the worlds”), as explained in another source, [see Torah Or, Megillas Esther, p. 92c; see also the maamar entitled Ner Chanukah (translated in this series)] with regard to the concept “Everything G‑d desired, He made” (Tehillim 135:6). The sublime will is referred to as Kesser, which means “encompass,” as in the verse (Shoftim 20:43): “They encompassed Benyamin.” This refers to the light that is sovev kol almin. This refers to the aspect of Kesser that is the source for emanated existence, [i.e., Atzilus].

The level of Atik, the inner dimension of Kesser, by contrast, transcends this level. It is referred to as “the lower dimension of the Ein Sof.”Therefore, it is not appropriate to refer to it as the source for emanated existence. This is the meaning of the term Atik Yomin, that it is removed and separated from “the days of eternity,” as it is said (in the daily liturgy): “…Who is exalted above the days of eternity.” [The “days of eternity,” literally, “the days of the world,” can be identified with the seven attributes of Atzilus that are associated with the seven days of Creation.] This level is described as “the Primary Being of the world,” i.e., He is not on the level of the worlds at all and is distant and exalted even above the level of sovev kol almin. [Such a description] is appropriate only with regard to the higher level within Kesser.

[For Kesser has two levels, as evident from the fact that] it is called a) the source for emanated existence, i.e., the level of sovev kol almin. And it is [also] called b) Atik Yomin and “the Primary Being of the world,” a dimension that is drawn down from Adam Kadmon.

How do the righteous merit a revelation of this light? Through the garments brought into being from the Torah and its mitzvos, as stated in Iggeres HaKodesh, loc. cit. For this reason, [i.e., because it makes it possible for this light to be grasped,] the Torah is referred to as “the primeval analogy.” And concerning this level, it is said (Daniel 7:9): “And the One of Ancient Days (Atik Yomin) sat; His garments were like white snow.” “His garments” refer to the Torah which is described with the analogy of snow. Snow is water that is crystallized; similarly, an analogy conceals the analogue. [When snow is melted, water is produced. Similarly, when the analogy, the Torah, is understood, one comprehends the analogue, the G‑dliness invested in it.] See the explanation of the verse “His garments were like white snow” in the maamar entitled Ki BiYom Hazeh Yichaper in [Likkutei Torah,] Parshas Acharei [also translated in this series], the section beginning Hinei Chayei [pp. 86-90 above.]

Therefore the Zohar (Vol. I, p. 123b, in the Tosefta) speaks of the four hundred cherished worlds that the righteous will inherit, as alluded to in the phrase (Bereishis 23:16): “Four hundred silver shekalim in currency that would be accepted by a merchant.” The term socheir, “merchant,” also has the implication of encompassing, [i.e.,] encompassing even the light that is sovev kol almin. The cherished worlds and the great pleasure that the righteous will inherit in the Ultimate Future [through their Torah study] has its root in a level above the light that is sovev kol almin described above. This is the intent of the phrase oveir lisocheir, which mystically can be understood as meaning “above the encompassing light.”

iv. Since the analogue can be comprehended only through the analogy, if one does not understand the entire analogy thoroughly, there is no way he will be able to grasp the analogue.

v. As is well known with regard to the analogies created by King Shlomo. Similarly, with regard to Rabbi Meir [of whom it was said (Eruvin 13a, 53a): “His colleagues could not grasp the depth of his conception,”] it was said (Sotah 9:15): “When Rabbi Meir died, authors of analogies ceased to exist.” For someone who possesses a depth of wisdom requires more analogies [to enable others] to comprehend the depth of his wisdom. When [the person’s] wisdom is not that deep, there is no need for analogies and [the concepts he explains] can be grasped without analogies. Therefore whenever one’s wisdom is deeper, more analogies are necessary for it to be comprehended. Thus for the wisdom [of King Shlomo], 3,000 analogies were necessary and for Rabbi Meir, three hundred analogies were required (Sanhedrin 38b).

vi. Alternatively, since he cannot [study more] and does study to the extent that he can, the Holy One, blessed be He, will grant him a garment and an analogy through which he can comprehend what is necessary for him to comprehend. The Zohar (Vol. III, Parshas Emor, p. 101b) makes a similar statement, saying that “the Holy One, blessed be He, will compensate for him….”

vii. Nor will the Holy One, blessed be He, grant him the garment or analogy that he is lacking [see the previous endnote], since he had the capacity to study and failed to do so. To him, our Sages applied the words of censure: “He scorned the word of G‑d.”

viii. For this reason, G‑d’s infinite light rests within [the Sefirah of] Chochmah. For [Chochmah] is characterized by bittul, as [reflected by the fact that the term Chochmah (חכמה) can be divided into the terms] כח מ"ה (“the power of bittul”), as is well known. (See the note in Tanya, ch. 35.)

ix. This is indicated by our Sages’ statement that [the angels] “tied two crowns for them,” one associated with “We will do” and one associated with “We will listen.” [The two crowns] reflect the two levels within Kesser mentioned above. The higher level is identified with “the Primary Being of the world,” as mentioned previously, and the second level is called [the source for the lights that are] sovev kol almin and memale kol almin.

x. As explained in the maamar entitled Zachor Asher Asah Lecha Amalek,[Torah Or, Shmos, p. 84c].

xi. See the interpretation of the phrase “I loved you” given in the maamar entitled VeAsisa Bigdei Kodesh, [Torah Or, Shmos, p. 82b ff.].

xii. [Such a sequence is indicated by the verse (Shir HaShirim 1:4):] “Draw me after [you]; we will run after you,” [as explained in Likkutei Torah, Vayikra, p. 2c-d, et al.].

xiii. Note the explanations of similar concepts in [Torah Or,] Parshas Lech Lecha, [p. 12b, d,] with regard to our Sages’ statement (Chagigah 13b): “When the utterance would issue forth from the mouth of the Holy One, blessed be He, they would hush.” “Hush[ing]” relates to [the approach of silence and bittul].

xiv. [The identification of הר, “a mountain,” with love] is stated in other sources. [see Torah Or, Hosafos, Shmos, p. 110c; Likkutei Torah, Bamidbar, p. 21a,] in [the interpretation of the statement (Pesachim 88a)] that Avraham referred [to the Beis HaMikdash] as a mountain and [in connection with the fact that the name] Aharon (אהרן) can be broken up as א הר ן. [There it is explained that the alef (א) represents a wondrous level, above our comprehension. הר, the mountain, refers to the quality of love. And the final nun (ן) indicates how these high rungs are drawn down to the lowest levels.]

xv. On this basis, we can understand [the words of the wedding blessing that praises G‑d]: “…Who sanctifies His nation Israel through chuppah and consecration.” The question has been raised: Why is the order changed and chuppah mentioned before consecration? [For in the present era, the couple enter under the chuppah,and then the groom consecrates the bride.]

[The question can be resolved by understanding the spiritual counterpart to these acts in the Jews’ relationship with G‑d.] Chuppah represents an encompassing light, as [alluded to by G‑d’s] “holding the mountain over them like a tub,” reflecting the revelation of the encompassing light. Therefore it is necessary that the chuppah precede the consecration, for in order to reach the acceptance of the Torah which is analogous to the consecration, it is necessary to first draw down the encompassing light. For [the revelation of this encompassing light] will lead to bittul, as reflected in the Jews’ statement “We will do” first. Afterwards, it is possible for the Torah to be drawn down and revealed in an inward manner. [See the maamar entitled Lecha Dodi, 5687, where similar concepts are explained.]

xvi. [The potential for] such acknowledgment and bittul exists within every member of the Jewish people, as stated above, [Torah Or, Bereishis, p. 45c,] Parshas VaYechi, [the maamar entitled] Yehudah Atah. [In our daily Divine service,] this quality is expressed in the Shemoneh Esreh prayer, [when one stands (Shabbos 10a) “As a servant before his master,”] bowing and prostrating oneself, as we say [in our prayers]: “We bow, prostrate ourselves, and thankfully acknowledge.”

xvii. Only Raavad and Ramban interpret the term differently.

xviii. P. 86b.

xix. As explained above in the maamar entitled VaYar Yisrael, [Torah Or, Shmos,] Parshas Beshalach, p. 61d.

xx. Ch. 44.

xxi. For the spark of G‑dliness within the soul is also drawn down from the dimension that transcends intellect, as explained in another source; [see Likkutei Torah,Vayikra, p. 4b ff.]. See Etz Chayim, Shaar 41, ch. 3, [in later printings Shaar 42, ch. 1]. The intent is that there is a spark [of G‑d enclothed within every Jew].

xxii. To explain the concept: It is written (Esther 9:26): “What (מה) they saw concerning this and what (מה) occurred to them.” מה, [mah, translated as “what,”] refers to the quality of bittul. Mah, “occurred to, [lit., ‘reached,’] them.”

As is well known, [there are two levels, mah (מה) and ban (ב"ן). Both these terms refer to a milui of G‑d’s name Havayah. To explain: The term milui refers to a pattern in numerology in which the name of each letter of a word is spelled out, and the numerical values of all the letters in these spellings are added together. G‑d’s name Havayah is made up of four letters Yud-Hei-Vav-Hei (י-ה-ו-ה). These letters may be spelled in four different ways, with each spelling yielding a different numerical value. The numerical value of Havayah when the names of its letters are spelled out יוד הא ואו הא is 45 (mah, מ"ה). The numerical value of Havayah when the names of its letters are spelled out יוד הה וו הה is 52 (ban, ב"ן).]

Ban refers to [the name Havayah] as it descends [from its transcendent source, bringing into being] the chainlike progression of spiritual existence, enabling the existence of distinct entities with an awareness of self. Mah represents the quality of bittul, [an expression of Chochmah which can be divided as koach mah]. [This quality of] mah, i.e., bittul, “reached them.”

At the time of Achashverosh, this bittul came as a result of an arousal from below on the initiative [of the Jewish people], i.e., the impetus was theirs. Certainly, [they were assisted from Above, as indicated by our Sages’ statement (Kiddushin 30b)]: “Were the Holy One, blessed be He, not to help him, [one could not overcome (his yetzer hara)]” and there is an arousal from Above to generate this bittul. This is “the mah that they saw and that reached them,” [i.e., the arousal from Above they were granted. Nevertheless, the primary initiative was their own.] At the Giving of the Torah, by contrast, the beginning was an arousal from Above.

The difference between the two approaches parallels [the pattern implied by our Sages’ statement (Berachos 60a)]: “When a woman discharges seed first, a male is born.” The Jewish people are referred to as “the woman.” When the beginning of the conception comes from an arousal from below, [i.e., man’s initiative,] the arousal from below awakens an arousal from Above and “a male is born,” i.e., the level of mah [is manifest, motivating] true bittul.

At the Giving of the Torah, by contrast, the beginning was an arousal from Above: “[G‑d] held the mountain over them like a tub.” Even though this arousal from Above motivated an arousal from below and [a commitment of] bittul, saying “We will do” before “We will listen,” nevertheless, it followed the pattern [reflected in our Sages’ statement (ibid.): “When a man discharges seed first (paralleling an arousal from Above), a female is born,” reflecting the approach of ban.

For the approach of ban is also [characterized by bittul, except that] the bittul involves an awareness of self, [whereas the bittul of mah is natural; there is no conception of self. From the approach of ban, by contrast, there is a concept of self, but that self acknowledges the existence of something above it.] As is well known, [the difference between these two approaches is epitomized by the contrast between] Moshe and Eliyahu [HaNavi]. [The name] Eliyahu (אליהו) is, [like] ban (ב"ן), numerically equivalent to 52 [and he is the paradigm of that approach,] having nullified his body to the extent that it could ascend to heaven in a whirlwind (II Melachim 2:11). [The fact that his bittul involved his body indicates that there was a conception of self. In contrast,] the bittul of Moshe expressed the quality of mah, as it is written (Shmos 16:7): “What (מ"ה) are we?” which was greater than the bittul of Eliyahu.

Alternatively, it is possible to explain the difference between the bittul manifested at the time of the Giving of the Torah and that manifested at the time of Achashverosh according to the explanation given in another source, [Maamorei Admur HaZakein 5565, Vol. 1, p. 314,] with regard to the difference between Moshe and Aharon. Concerning both it is said: “What

xxiii. P. 137b.

xxiv. As I wrote in another source, [Likkutei Torah, Devarim, p. 48a,] on the verse (Yeshayahu 61:10): “I will certainly rejoice in G‑d,” the intent is that the Jewish people bring about happiness within the name of Havayah. [This verse,] “Sing joyously to G‑d, O you righteous,” can be interpreted in a similar manner: [that the Jews can draw down happiness within the name of Havayah. The term “righteous,”] tzaddikim [is plural,] referring to two levels of tzaddikim, the sublime tzaddik and the lower tzaddik.

xxv. [Being drawn down through] the kav that measures.

xxvi. Just as in the spiritual realms, the additional light enclothes itself in [the Sefiros of] Chochmah and Binah, so too, on this material plane, the joy enclothes itself in knowledge.

xxvii. See the maamar entitled LaMenatzei’ach Al HaShminis,[Likkutei Torah, Vayikra,p. 21c,] regarding [the Midrashic passage (see Bereishis Rabbah 11:5; Midrash Tanchuma, Ki Sisa, sec. 23, which use slightly different wording)]: A non-believer asked Rabbi Yehoshua, it is written [Bereishis 2:3]: “On it, He rested.”… [Yet, on Shabbos,] G‑d causes rain to descend and grass to grow…. He replied to him with an analogy concerning [two adjoining domains. Without] an eruv, [it is forbidden to] transfer [an entity from one domain to another]. In one [large] domain, however, there is no need for an eruv and there is no concept of transferring [an article from one domain to another]. Similarly, “the entire world is His,” [and therefore it is like one large domain. As such, there is no concept of forbidden work].

On the surface, the resolution is not understood: For all 38 forbidden labors aside from that of transferring an article are not dependent on the division of domains at all. [Just as] it is forbidden to plow and sow in the public domain, [it is forbidden] in a private domain. Instead, the [more complete] resolution is that the concept of rest is relevant only within Seder HaHishtalshelus, the chainlike progression of spiritual existence, where there are many different levels — which are comparable to the different domains [mentioned in] the Shabbos [laws.On Shabbos, the light that is generally manifest in the lower levels ascends to the higher levels, enabling rest.]There is, however, an encompassing light [which takes in] all the worlds in an equal manner. For “the entire world is His,” and, [on this transcendent level,] everything is the same before Him, “darkness is as light” (Tehillim 139:12). On this level, there is no concept of rest. [With regard to the very basic material existence which stems from G‑d’s Essence, there is no concept of rising to a higher level. Hence there is no rest.] Consult that source. From this discussion, it is understood more thoroughly why it is permitted to perform work on Purim. [I.e., as explained above, Purim relates to the essential levels of G‑dliness and, on those levels, the concept of rest is not relevant.]

This, however, must be made known. If the reason it is permitted to perform work on Purim is that the revelation comes from a higher level on which there is no concept of a prohibition against performing work, why did Mordechai decree that work should be forbidden and desire that Purim be a holiday on which it is forbidden to perform work? Certainly, his intent was not to minimize the level of revelation, [preventing it] from coming from such a high level. Furthermore, in several maamarim above: [Torah Or, Megillas Esther, the maamar entitled U’Mordechai Yatzah, p. 92d; the maamar entitled Ki Avraham Lo Yadanu, p. 93c-d; and the first maamar entitled Chayav Inish, p. 95d,] it is explained that Purim and Yom Kippur are on the same level. Thus in the [Beis Ha]Mikdash, on Yom Kippur, there was a lottery: on one goat was placed the lot for G‑d, [and, on the other…]. Similarly, the name Purim was given because pur [is the Persian term for] “lot,” [and Haman threw lots to determine the day on which to attempt to annihilate the Jews]. See the concepts stated in the maamar entitled Ki Avraham Lo Yadanu, loc. cit. [The connection between the two] is also emphasized [by the statement (Yalkut Shimoni, Mishlei, sec. 944) that] in the Ultimate Future, [the observance of] all the festivals will be nullified with the exception of Purim and Yom Kippur. And the performance of work on Yom Kippur is forbidden to a greater extent than on other festivals.

The concept can be explained as follows: It is true and correct that work is not prohibited on Purim because the Divine light revealed on that day comes from a much higher level than that revealed on festivals. Nevertheless, from one perspective, there is an advantage to the holiness of the festivals over Purim. This can be understood on the basis of the explanation given above, [see the maamar entitled Ki Avraham Lo Yadanu, loc. cit.], regarding the reason why, in the era of exile, by and large, all of the miracles and wonders are [enclothed] in nature, as in the case of the Purim miracle, when it was not obvious to the eye that [a pattern] above nature [was being manifest]. In contrast, during the time of the [Beis Ha]Mikdash,there were miracles that transcended nature.

[The reason for the difference is that after the destruction of the Beis HaMikdash,] the middos of Atzilus which had shined directly in an internalized manner during the time of the [Beis Ha]Mikdash were withdrawn. There remained a ray from a spiritual level above the middos. [This ray, however, was too elevated to be revealed directly.] Therefore it had to be enclothed in lowly matters controlled by nature. [The rationale is that] because its level is so high, it could only be enclothed in the most lowly matters, as explained there in connection with the analogy of the lion-faced [angel which represents a high spiritual level, but precisely because of its elevated source, it brings into being an animal that is not kosher]. Consult that source.

Thus there is an advantage to the miracles that are enclothed [in nature, because] they come from a higher level. Nevertheless, there is obviously an advantage when miracles are revealed without being enclothed in nature at all. For then G‑dliness is overtly evident. For this reason, the prophet laments (Tehillim 74:9): “We have not seen our wonders.” See also [the comments of] the Zohar, the beginning of Parshas Vayikra (Vol. III, p. 2a) on the verse (Yeshayahu 7:11): “Ask for a wonder for yourself.” The statements there [emphasize the twofold meaning of the Hebrew term os, “wonder,” and “letter,” and] explain that the miracles enclothed [in nature] come from the final Hei in the name Havayah. That level is referred to as “the depth of the question,” because [these miracles] are enclothed in garments that conceal them. The miracles that are revealed, by contrast, come about because of the yud of G‑d’s name Havayah and, as such are referred to [as being] “lift[ed] up on high.” {Thus, the miracles that are overtly revealed are “lifted up on high,”} as will be explained with regard to Pesach, in the maamar entitled LeHavin Mipnei Mah,[Likkutei Torah, Vayikra, p. 16a-b].

This advantage, however, involves only [the degree of] revelation [of G‑d’s light] — that there is no garment [that conceals it]. Regarding the essence of the light, by contrast, it is explained that the miracles that are enclothed [in nature] come from a much higher source. This is the intent [of the declaration to be made by the Jews after the conclusion of the exile]: “You, [G‑d’s Essence,] are our Father, for Avraham — i.e., the sublime middos — we do not know” (Yeshayahu 63:16). See the maamar entitled Ki Avraham Lo Yadanu, [cited previously].

A parallel exists regarding the difference between the holiness of the festivals and Purim. The reason that work is prohibited on festivals is that, [on these days,] holiness from a higher spiritual plane rests within this lowly [material realm]. During “the six days of activity,” [Divine] light and life-energy are drawn down into the world of Asiyah in a manner of hislabshus, “enclothement.” On festivals, by contrast, [the light] is drawn down from the world of Beriah, as stated in Pri Etz Chayim, Shaar Mikra’ei Kodesh, ch. 3. This is [the reason for] resting from the performance of work.

On Purim, the performance of work is not forbidden, because [on Purim] there is no revelation [of light] from the world of Beriah as there is on a festival. Instead, the light is enclothed [in lower levels, reaching the material dimensions of our world]. Similar concepts are explained there, with regard to the fact that work is permitted on Rosh Chodesh (see also the maamar entitled VeHayah Midei Chodesh Bichodsho,[Likkutei Torah, Devarim. p. 96d]).

Thus, from one perspective, there is an advantage to the festivals, because then the [Divine] light is manifest in a revealed manner, while on Purim, it is enclothed [in material existence]. This parallels the advantage of a revealed miracle over miracles that are enclothed [in nature]. Therefore the festivals are described as mikra’ei kodesh, “a holy convocation,” [literally, “a calling forth of holiness,”] while this term is not used with regard to Purim.

Nevertheless, when considering the essence of the light enclothed in the garment, [i.e., the material dimensions of existence, Purim possesses an advantage]. It is explained that on Purim, G‑d’s infinite light is drawn down because of the awesome self-sacrifice [of the Jewish people. This level] markedly surpasses the light drawn down on the festivals. Moreover, the enclothement of the light [on Purim] does not represent utter concealment. Instead, it is like the miracle of Purim when, even though there was nothing that was visibly above nature — [Achashverosh appeared to be motivated by] his love for Esther — it is, nevertheless, evident the miracle of Purim when, even though there was nothing that was visibly above nature — [Achashverosh appeared to be motivated by] his love for Esther — it is, nevertheless, evident that the entire [process of] causation was above nature. It merely descended and became enclothed in natural means. If so, this is not utter concealment. In a similar manner, G‑d’s infinite light is revealed on Purim; the level of “You are our Father,” [see Torah Or, loc. cit.,] shines to every Jew.

Another example of this concept can be taken from what is written in Parshas Shelach, [Likkutei Torah, Bamidbar, p. 44b,] (at the conclusion of the maamar entitled VeHayah Lachem LeTzitzis). There it is stated that] the AriZal writes that the holiness of the tallis is on a markedly higher level than the holiness of the tzitzis. [The tzitzis] are just strands extending from the tallis. Nevertheless, because of the awesome holiness [of the light], it cannot be enclothed in the physical tallis [causing it to be considered holy], as is true with regard to the tzitzis. Therefore the physical tallis is not considered holy at all and may be used for mundane purposes. This is not true with regard to the tzitzis.

Similarly, the light that is drawn down on Purim is much greater than the light that shines on the festivals, as stated above. Nevertheless, because of the awesomeness and infiniteness of the light, it cannot shine in a revealed manner like the light that is revealed on the festival. Therefore, work is not prohibited on Purim, as it is on the festivals.

Mordechai decreed that work [should be forbidden] on Purim. He desired that both positive qualities be manifest on that day, that: a) the awesome light shine; and b) in a revealed manner, like the light of the festivals that shines in a revealed manner. An example is Yom Kippur which is on the same level as Purim; on it, this great light is [also] revealed. This is reflected in the lots that were cast in the [Beis Ha]Mikdash. On this level, [a person’s] sins do not create separation [between him and G‑d,] and “intentional sins are transformed into merits,” [Yoma 86b]. It is called Shabbos Shabbaton (“a consummate Shabbos,” [Vayikra 16:31]) which is above the level of Shabbos, as explained in another source, [see the maamar entitled Haazinu HaShamayim, Likkutei Torah, Devarim 72c]. On Yom Kippur, the [Divine] light shines in a revealed manner. Therefore work is forbidden on it to a greater extent than on other festivals. Mordechai desired that this level also be revealed on Purim. Therefore, he sought to have work forbidden.

His decree was not accepted. On Yom Kippur, which was instituted by Scriptural Law, there is no impediment [for there to be a revelation on the material plane]. Moreover, [Yom Kippur] comes after the preparations of the Ten Days of Teshuvah,[of which it is said (Tehillim 130:1)]: “Out of the depths, I called to You.” And it is a day when it is forbidden to eat and drink. On Purim, by contrast, [the Jewish people] do not possess the power to draw down this level to the extent that it will actually be revealed [on the material plane]. Furthermore, because [the entire saga of Purim] took place in the time of exile, this brings about [a greater degree of] enclothement [in material trappings, as reflected in the explanation of the verse]: “We have not seen our wonders.” [Our observance follows the same pattern] as the miracle itself which also was enclothed [within] the natural order, as explained.

It was explained above, that because of the very nature of the light [manifest] on Purim, a prohibition against work is not appropriate. [The rationale is that the light] is above all conceptions of division; [i.e., there is no concept of] higher or lower levels. If one would say that Purim and Yom Kippur are one level, and yet it is forbidden to perform work on Yom Kippur, it thus must be said that [the equivalence between the two dates] is correct from the perspective of the light as it exists above. As [the light] is drawn down to shine within the worlds of Atzilus, Beriah, Yetzirah, and Asiyah, however, [there are differences]. For certainly, [the light] does not shine in Atzilus in the same way it shines in Beriah. If so, within the context of the revelation [of the light] in the worlds, the concept of Shabbaton,[“complete rest,” i.e.,] an ascent of the spiritual worlds, is relevant. This is the concept of the prohibition against work on Yom Kippur. Mordechai decreed that there should be such a prohibition on Purim as well, but it was not accepted. For on Purim, in contrast to the festivals, [the light] does not shine on this earthly plane in a revealed manner as it does in the world of Beriah. Instead, it is enclothed [in material trappings], as explained above.

On the basis of all the above, it can be understood why neither the name Havayah nor any other names of the Holy One, blessed be He, are mentioned in the Megillah. To explain: The Zohar, the conclusion of Parshas Bechukosai, [Vol. III, p. 115b, in the passage focusing on the fact that] it is written (Vayikra 26:44) lechalosam (“to destroy them”) [which relates to the term kallah, meaning “bride,”] gives an analogy of a bridegroom who goes and stays in a tannery, [which is characterized by an unpleasant odor,] for the sake of his bride. Consult that source. Similarly, Malchus of Atzilus descends very low, to the lower realms, and enclothes itself in kelipas nogah and in lower levels, as our Sages said (Megillah 29a): “When they were exiled to Babylonia, the Divine presence accompanied them….” In all these [descents], the sublime bridegroom, i.e., the sublime Chessed, is drawn down and descends to these levels. If so, on the contrary, it is [on these levels] that the love is more apparent and more wondrous.

Similar concepts apply with regard to the enclothement of a miracle in the garments of nature. [This can also be understood in terms of the above analogy, that] out of his awesome love [for his bride, the bridegroom] goes to enclothe himself [in low levels,] a tannery, i.e., the garments of nature. For this reason, [G‑d’s] name Havayah is not mentioned in the Megillah. For, at that time, the bride, [the Jewish people,] was contained within the lowest levels, in a state of concealment. Therefore, it was necessary that there be a revelation of the sublime Chessed and for it to become enclothed in the lower levels and descend to the place where [the Jewish people] are. Therefore [G‑d’s] names are not mentioned, for that would imply a revelation without enclothement. Nevertheless, just as in the analogy given by the Zohar, loc. cit., the descent reflects the awesome nature of the love, so too, the [G‑dly] light that is enclothed in the Megillah is above the level associated with G‑d’s names.

This is also evidenced by the fact that our Sages teach (Talmud Yerushalmi, Megillah 1:5): “All [the books of] the Prophets will be nullified in the Ultimate Future and the Megillah of Esther will not be nullified,” even though [G‑d’s] name is not mentioned in the Megillah and many names [of G‑d] are mentioned in the works of the Prophets.

The concept can be explained as follows: The names [of G‑d] represent a revelation of a ray [of Divine light within] the chainlike progression [of spiritual worlds]: Yud in [the Sefirah of] Chochmah, Hei in [the Sefirah of] Binah, etc. Nevertheless, [the G‑dliness associated with the name Havayah] is like a drop in the sea with regard to the Essence of G‑d’s infinite light that transcends the name Havayah. See what is stated above in the maamar entitled U’Bevoeh Lifnei HaMelech, [Torah Or, Megillas Esther, p. 96a,] with regard to our Sages’ interpretation (Berachos 7b) [of the verse (Tehilim 46:9): “…Who wrought destruction in the land.” They comment:] “Do not read shamos (‘destruction’), read sheimos (‘names’).” Thus the [G‑dly] light that is enclothed in the Megillah is above the level associated with G‑d’s names.

Nevertheless, the level of enclothement in the Megillah involves garments that are on a lower level than G‑d’s names. In the story of the events concerning Mordechai, Esther, Achashverosh, Haman, and Vashti, [each of the characters represents spiritual potentials]. Esther represents Malchus of Atzilus as it is hidden in the head of Beriah. “The seven maidens fit to be given her from the house of the king” (Esther 2:9) refer to the seven heichalos of Beriah. Mordechai refers to the attribute of Yesod of the sublime father, [i.e., the Sefirah of Chochmah]. Reading the Megillah is like reading the Torah, calling forth and drawing down a revelation of light.