Purim (a)

1. An Intruder in the Inner Court. Commenting1 on the wording of Shemoneh Esreh in the prayers of Rosh HaShanah and Yom Kippur, the Zohar2 mentions three [successive paragraphs that begin with the word] uvechein (“and thus”).In our version of the prayers,3 however, there are four.4

This may be understood in the light of the teaching5 that the fourth occurrence of uvechein alludes to the same word as it appears in the Scroll of Esther:. 4:16. “And thus I shall approach the king,6 which is unlawful.” It could be said that since this approach was “unlawful,” it was initially not given a place in the wording of the prayers....

To explain:7

Under regular circumstances, one may not enter the king’s presence in the inner court...: “All the king’s courtiers and the people of the king’s provinces know that if any man or woman enters the king’s presence in the inner court without having been summoned, there is but one law for him: [that he be put to death].”8

On the days of Purim, by contrast, every single Jew is empowered, each according to his standing, so that if one proceeds with determination..., disregarding the fact that entering the inner court is unlawful —

(After all, if one knows that in the inner court abides King Achashverosh, in allusion to G‑d, “in Whose hands lie the end and the beginning,”9 what difference does it make to him if his entry is “lawful” or “unlawful”...? For he knows that by entering, he will meet up with G‑d, “in Whose hands lie the end and the beginning.”)

— then, as was said above, if one goes ahead with determination, disregarding the fact that entering the inner court is unlawful, he is reciprocally related to, from Above, beyond the letter of the law: he is granted admission to the King’s presence in the inner court; even the “golden scepter” is extended to him;10 and so on with all the details that are expounded in the maamarim on Purim.11

2. Purim All Year Long. This relationship, as we shall see, is then extended from Purim to the entire year.

Purim marks the consummation of the Giving of the Torah, for concerning the era of Purim it is written,12 “The Jews fulfilled and accepted,” and on this the Sages teach,13 “They [then] fulfilled what they had long before accepted [at Sinai].” It is likewise written,14 “The Jews assumed as an obligation15 what they had begun to practice,” implying that Sinai was only a beginning, and the acceptance of the Torah was consummated only at the time of the Purim episode.. See the maamar of the Rebbe Rayatz entitled VeKibeil HaYehudim. Its Eng. translation appears in Defiance and Devotion (Kehot, N.Y., 5756/1996), together with a contemporary description of the dramatic circumstances of its delivery in Moscow on Purim Katan, 5687 [1927]. That event led directly to the incarceration of the Rebbe Rayatz that culminated on Yud-Beis Tammuz of that year. His maamar first appeared in Kuntreis Purim, and was reprinted in Sefer HaMaamarim 5711 [1951].

See also the maamar entitled VeKibeil HaYehudim, delivered by the Rebbe in the course of the present farbrengen (see sec. 3 below).

The Giving of the Torah is an all-embracing event that impacts the entire existence of the Jewish people (whose very existence depends on the study of Torah and the observance of its commandments), throughout the whole year. If so, the focus of Purim — namely, the consummation of the Giving of the Torah — is certainly an all-embracing theme that impacts the entire existence of the Jewish people throughout the whole year.

Let us now relate this to what was said above.

From Purim we learn a guiding principle. When one sees that there is no way open... — “all the king’s courtiers know” that it is forbidden to enter the inner court... — one should not be daunted,but should push one’s way inside!

One’s conduct then follows this principle throughout the entire year: when one sees that there is no alternative, one concludes that “thus I shall approach the king, which is unlawful....”

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3. A Maamar. [At this point in the farbrengen, the Rebbe delivered the maamar beginning with the words, VeKibeil HaYehudim eis asher Heicheilu Laasos.16 ]

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4. Self-Sacrifice. A distinction was drawn in the maamar17 between the self-sacrifice18 of the Jewish people in the era of Chanukah and in the era of Purim. A further point may be added, in the spirit of the revealed plane19 of the Torah. (I did not find this point raised in the maamarim20 of Chassidus, and that is why I did not incorporate it in the maamar.21 )

First of all, a word on the halachic obligation for self-sacrifice:22 “If a gentile should arise and coerce a Jew to transgress one of the commandments written in the Torah, on pain of death, he should transgress and not be killed.... This applies to all the commandments apart from idolatry, incest or adultery, and bloodshed. As to these three transgressions, if the gentile tells a Jew to transgress one of them, on pain of death, he should allow himself to be killed and not transgress.”

[Soon after, Rambam resumes:23 ] “As [the Talmudic Sages] ruled in a case of duress, so did they rule in a case of illness. In what circumstances? If someone was mortally ill, and the doctors said that he could be cured by a certain means that would entail the transgression of one of the Torah’s prohibitions, it should be used. In a life-threatening situation, one may be [treated and] cured by any means prohibited in the Torah, except for idolatry, incest or adultery, and bloodshed. One may not seek to be cured by means of any of these prohibited means, even in a life-threatening situation.”

Nevertheless, there is a difference between the two cases:. Loc. cit., 5:4. “If a person is bidden to allow himself to be killed and not transgress, but he transgressed and was not killed..., since he transgressed under duress he is not to be punished by lashes.” In a case of illness, by contrast, “if he transgressed and was cured [by transgressing one of these prohibitions], the rabbinical court administers the appropriate punishment.”562

This distinction calls for explanation. At first glance, the mortally-ill patient who was cured by transgressing one of these prohibitions is acting under duress. If so, why should he be punished?

A similar question arises in another law:24 “If a woman had been kidnapped by gentiles in expectation of ransom, [after being freed] she is permitted to [resume her marriage with] her husband [even if he is a kohen];25 if she had been [kidnapped by gentiles and] sentenced to death, she is forbidden to [resume her marriage with] her husband [if he is a kohen26 ].” Now, according to some authorities,27 she is forbidden to [resume her marriage with] her husband even if he is not a kohen. The rationaleis that[once she had been sentenced to death and their treatment of her was unbridled28 ], she possibly acquiesced to her captors in order to save her life. Now surely,29 if she acquiesced to her captors so that they would not kill her, she was under duress — and if her husband is not a kohen, a woman in this situation is permitted to [resume her marriage with] him!

The Tzemach Tzedek30 explains the difference [by pinpointing the subject of the duress]: “When is a woman violated under duress allowed to return to her husband (who is not a kohen)? — When her captor had coerced her to have relations. By contrast, in this case [of the kidnapped woman who was destined to die], her captor did not coerce her to have relations. Rather, she was treated wantonly for a different reason, namely, because she had been sentenced to death, and she on her initiative acquiesced to have relations in order to save her life. This is not deemed ‘duress to have relations,’ because the relations here were not coerced but undertaken with her consent.”

This also explains the difference between (a) the person who, confronted with the option of transgressing one of the above three prohibitions or being killed, transgressed and was not killed, yet is not punished by lashes; and (b) the person who was cured by transgressing one of these prohibitions, who is punished. The first one, “since he transgressed under duress,” is spared from punishment only when he was coerced to transgress the actual prohibition (on pain of death). As to the second person, who was cured by transgressing one of the three prohibitions, he was not coerced to transgress the actual prohibition (for the real threat was the medical danger). Since the actual sin was done with his consent (in order to avert that threat), he is punished.31

5. Chanukah vs. Purim. Similar reasoning may be applied to the distinction between Chanukah and Purim.

In the episode of Chanukah, the decree of the gentiles focused on the commandments of the Torah: “They outlawed the religion of the Jews and did not allow them to engage in studying Torah and observing its commandments”32 and issued a decree against the observance of Shabbos and circumcision,33 “in order to make them forget Your Torah and violate the decrees of Your Will.”34 True, the Jews of the time were obligated to give their lives rather than violate the commandments of the Torah. (In that era, this obligation applied to all the commandments and not only to the above three, because35 “at a time of religious persecution..., one is obligated to allow himself to be killed rather than transgress even one of the other commandments” — indeed, even on account of “changing a shoe-strap.”36 ) Yet though they were obligated to give their lives rather than violate the commandments of the Torah, if they had transgressed rather than be killed they would not have been punished, because they were under duress that was focused on the actual transgression.

In the episode of Purim, by contrast, the decree was directed not against the commandments of the Torah but against their physical bodies (“to destroy, slaughter and annihilate all the Jews”37 ) — except that if they had chosen, G‑d forbid, to apostasize, they would have been left unharmed.38 Accordingly, transgressing in order to be spared from that decree would be equivalent to seeking a cure by transgressing one of the above three prohibitions, and they would have been punishable for doing so. (This would not only apply if they had transgressed any of those three commandments. It would apply even if they had transgressed any of the other commandments, which may be violated to save the life of a patient in mortal danger — because performing any sin in order to escape the decree of Haman, who “made himself an object of idolatrous worship,”39 would be understood as an act of apostasy, G‑d forbid.)

We can now better understand the difference between the self-sacrifice of the Jewish people in the era of Chanukah and in the era of Purim.

Their self-sacrifice in the era of Chanukah had finite limits, because they could have transgressed rather than be killed, and would not have been punished for transgressing. The self-sacrifice of the Jewish people in the era of Purim, by contrast, was the true peak of self-sacrifice, so limitless that it was utterly impossible for them to violate the commandments of the Torah, for if they had violated them, they would have been punished for doing so.

6. Lifeline under Threat. Why was the self-sacrifice of the era of Purim such that it was utterly impossible for them to violate the commandments of the Torah? — Because on Purim, the bond between the Jewish people and G‑d (and His Torah and His commandments) becomes manifest at its most essential level,40 and when the innermost essence [of the soul] is manifest, there is no room for a contrary notion.

To explain first [by means of a physical analogy]: Unlike the heart, other organs of the body can tolerate waste matter, whether substantial or subtle. The heart cannot tolerate waste matter at all,41 because it is in the heart that a person’s essential vitality42 abides and becomes manifest. (As is known,43 the essence of the soul44 is not so much bound with the brain as with the heart.) And in a place in which a person’s essential vitality abides and becomes manifest, waste matter cannot exist.

In the spiritual analog: Some levels in the realm of holiness are not related to the etzem, the very essence [of the soul], and can therefore tolerate a contrary thrust. This is not the case with the essence of the soul.

This distinction finds expression in the difference between Chanukah and Purim.

In the era of Chanukah, the bond of the Jewish people with G‑d (and His Torah and His commandments) was at a level that can tolerate a contrary thrust. That is why they would not have been punished if they had violated the commandments of the Torah under duress; that is, they had not become utterly severed from his unity.

In the era of Purim, by contrast, the bond of the Jewish people with the very Essence of the Infinite Ein-Sof became manifest in such a way that left no room for a contrary thrust, regardless of whether it was to be expressed willingly or under duress. That is also why the decree was such that they would have been punished if they had violated the Torah’s commandments, even if under duress.

We can now better appreciate why the decree (and hence the self-sacrifice) of Purim related to the body. For the vitality of a Jew’s body derives from Divinity; he can derive his vitality only from the “side” of holiness in the universe.45 Therefore the Jews of that time would have been punished if they had transgressed the Torah’s commandments, even if under duress. For even sins committed under duress derive from the three utterly impure kelipos.46 Hence it is unthinkable that they should be somehow connected to a Jew, whose vitality derives exclusively from the “side” of holiness in the universe.

7. Purim as the Consummation of Sinai. In light of the above, we can explain the statement of my revered father-in-law, the Rebbe Rayatz, in the maamar that was published in Kuntreis Purim,553 that the receiving of the Torah at Sinai was consummated in the days of Purim, by virtue of the actual self-sacrifice demonstrated by the Jews of that time — specifically by the self-sacrifice of Purim and not of Chanukah, as we shall see.

It is written47 that the words of G‑d were “engraved on the Tablets” that were given at Sinai. In the Holy Tongue, the word for “engraved” is חרות (charus), and [on the non-literal level of interpretation called derush] the Sages expounded:48 “Do not read חרות (charus), but חירות (cheirus),” which means “freedom.” This implies “freedom from the Angel of Death,”49 which in turn includes freedom from the Evil Inclination (because “the Evil Inclination is identical with the Angel of Death”50 ) and likewise from anything that is the antithesis of holiness. As the Sages expressed it,51 at the time of the Giving of the Torah, “their defilement ceased.” (This foreshadows the perfect state of the Future Era, concerning which [G‑d promises that] “I shall remove the spirit of impurity from the earth.”52

This enables us to understand why the receiving of the Torah at Sinai was consummated by virtue of the Jews’ self-sacrifice specifically in the era of Purim, for their self-sacrifice at that time left no room for the possibility of sin, not only willingly but even under duress. They were in an elevated frame of mind that could tolerate no connection whatever with defilement — unlike the Jews in the days of Chanukah, who could conceivably have violated the Torah’s commandments under duress.

8. Clambering Out of One’s Self. The elevated level of the Jews’ self-sacrifice in the era of Purim also finds expression in the obligation53 “to become intoxicated on Purim until he does not know the difference [between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’].”

The point of this obligation is that one should clamber out of his sense of self,54 and conduct himself in a manner that transcends the finite bounds of common reason.

In point of fact, even after one breaks out of his personal limitations he is still limited by finite bounds — except that relative to his present status, at least, his move may be said to transcend finite bounds. This [relativity] is, after all, the message of the command55 to “love the L‑rd your G‑d... with all your might” — with all your might, which is linked to the true, unlimited might [of G‑d].56

9. Purim Impacts Physicality, Too. The above discussion underlies our earlier statement57 that the conduct appropriate to Purim is that “I shall approach the king, which is unlawful.”

When one is living at a level that transcends the finite bounds of common reason (as implied by the phrase, “until he does not know”), no considerations — such as “lawful” or “unlawful” — are relevant. Rather, one pushes his way inside, to “enter the king’s presence in the inner court.” He is unconcerned by the consequences of unlawful entry, even though “all the king’s courtiers and the people of the king’s provinces know that if any man or woman enters the king’s presence in the inner court without having been summoned, there is but one law for him: [that he be put to death].” As a later verse says,542 “If I am to perish, I shall perish.”

Now, such conduct — pushing one’s way inside to enter the king’s presence, despite the risk that “if I am to perish, I shall perish” — contradicts plain sense. Surely, it is to such conduct that one should apply the verse,58 “A man’s folly distorts his path, and his heart frets against G‑d.” The Rebbe Maharash spells out this verse in the series of maamarim entitled Mayim Rabim:59 If a person places himself at risk in order to gain wealth and the like, it is his folly that distorts his path. Yet later, “ ‘his heart frets against G‑d’ (Why did he deserve to come to harm... or danger at some point?) — when he himself caused it all!” In the present case, however, G‑d takes responsibility for the “man’s folly” (that is, his insistence on forcing his way inside and approaching the king, even though it is unlawful), so that ultimately, by virtue of this “folly,” blessings and success are bestowed upon him in plenty.

The rationale for this [response from Above] may be found in two teachings of the Sages: “A man is measured [from Above] by the measure with which he measures [others]”;60 and “In all things, the Holy One, blessed be He, metes out measure for measure.”61

(True, G‑d is boundless and transcends measurement. Nevertheless, since everything is within His capacity, He has the power and the capability to combine that which is boundless with that which is measurable. Hence, [though Himself immeasurable,] He can mete out “measure for measure.” This [capacity for accommodating opposites] is highlighted in the Torah and its mitzvos. They are boundless, as it is written [concerning the Torah],62 “Its measure is longer than the earth and broader than the ocean.” Nevertheless, its commandments specify finite quantities and dimensions.63 Moreover, the commandments are vested in physical entities,64 which in their own right would be unable to accommodate infinitude, since physicality and infinitude are complete opposites.)

As we were saying: When a person forces his way inside in order “to enter the king’s presence..., which is unlawful,” he is related to likewise from Above in a manner that is (so to speak) not according to the law. Thus, no calculation is made as to whether he is worthy of entering the king’s presence in the inner court, or whether he is not worthy — because “he forced his way inside.”65 Furthermore, the “golden scepter” is extended to him, and not only the tip of it, but the entire scepter, as spoken of above.66

As stated in today’s maamar, the spiritual dynamics of Purim are drawn downward, causing physicality, too, to be transformed. (This is reflected in the fact that the obligation of feasting and joyfulness is fulfilled specifically with physical food and drink.) Since Purim affects physicality, when an individual unlawfully pushes his way into the king’s presence in the inner court, this affects physical matters, too, eliciting blessings for robust and viable children, and good health, and ample sustenance.

[At this point, small cups were distributed among those present so that they could say LeChaim. The Rebbe directed that larger ones should be brought instead, and added with a smile:] In connection with giving charity, we learn67 that it is preferable to spread one’s donation over many occasions, a little at a time. When one is serving liquor for LeChaim, there is no such requirement....

[The Rebbe’s joy was visible during the communal singing that followed, as he too sang, and with his hands accelerated the rhythm.]

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10. A Strange Name. Purim is named in a way that differs from all the other festivals. The names of all the other festivals reflect either a miracle that occurred on a particular date, or a mitzvah that is specific to that day, as in the following examples. The name Pesach recalls the miracle in which G‑d “passed over (Heb.: pasach)the houses of the Children of Israel in Egypt” [when smiting the firstborn Egyptians].68 This festival’s other name is the Festival of Matzos, because of the commandment,69 “Seven days shall you eat matzos.” The festival of Shavuos derives its name from the commandment,70 “You shall count seven weeks” (Heb.: shavuos), [which culminate in this festival]. Sukkos is named for the commandment,71 “You shall live in booths (Heb.: sukkos) for seven days.” The name Chanukah recalls the dedication (Heb.: chanukah) of the altar and the Beis HaMikdash.72 According to another view, this name recalls the respite [of the Maccabees] after their battles, and is an acronym of חנו כ"ה — “they rested on the 25th [of Kislev].”73 Similarly, the name Rosh HaShanah means “the head (i.e., the beginning) of the year,”74 and Yom Kippur derives its name from the verse,75 “It is a day of atonement (Heb.: yom kippurim), to bring you atonement.”

Unlike all of these, the festival of Purim is not named for the mitzvos of this time (“days of feasting and making merry, and sending portions of food to each other, and giving gifts to the poor”76 ), nor is it named for the miracle by which the Jews were saved from Haman’s decree. Quite the contrary: “These days were called Purim on account of the lots”77 (Heb.: pur) that Haman cast “with intent to throw them into confusion and annihilate them,”78 G‑d forbid!

11. Even Amalek has a Silver Lining. How can this name-giving be explained?

It is written,79 “Amalek is the first among the nations, and in the end he shall be destroyed.” The Rebbe Rashab expounded this statement in the maamar beginning with this verse that he delivered on Purim in the year 5680 [1920].80 (Earlier on the same day he had delivered another maamar, based on the verse,81 “And it came to pass, that whenever Moshe held up his hand....”)There he said: “The conclusion of the above verse (‘and in the end he shall be destroyed’) implies that [the kelipah of] Amalek will never be brought to a state of rectification (tikkun) by means of the Divine service called beirurim [i.e., the sifting and refining of materiality by elevating the Divine sparks embedded within it]. Rather, the only ‘rectification’ of [the kelipah of] Amalek is its utter destruction. This presents a problem, for the Sages teach us that ‘some of the descendants of Haman [who in turn was a descendant of Amalek,82 converted to Judaism and] studied the Torah in public.’83 This shows that the kelipah of Amalek was in fact rehabilitated by means of beirurim.”

The Rebbe Rashab resolves this apparent contradiction as follows: “In this regard there is a difference between the advent of the Redemption ‘at its appointed time’ and its advent ‘in haste,’ i.e., before its appointed time.84 If Mashiach comes‘at the appointed time,’ the kelipos will be utterly annihilated. If, however, Mashiach comes ‘in haste,’ i.e., earlier than the appointed time, then the kelipos will be rectified by means of the Divine service called beirurim. For the Sages teach that ‘if the Jewish people are found worthy, [G‑d] will hasten the advent of the Redemption; if they are not found worthy, the Redemption will come [only] at its appointed time.’ This means that if the Jewish people are found worthy by their labors of beirurim, G‑d will hasten the advent of the Redemption, so that the End of Days will come earlier than the predetermined time. The light of holiness will then radiate more intensely.

“This distinction,” the Rebbe Rashab goes on to say, “is alluded to in the above-quoted verse: ‘Amalek is the first among the nations, and in the end he shall be destroyed.’ The end of the forces of evil85 in general, and of the kelipah of Amalek in particular, is that they will be utter destroyed when their allotted time expires — as in the promise,86 ‘[G‑d] has set a limit to darkness.’ If, instead, Mashiach comes ‘in haste,’ i.e., earlier than the appointed time, as a result of the labors of beirurim, even the kelipah of Amalek can be refined by these labors.... We can now better understand the above teaching, that ‘some of the descendants of Haman [who in turn was a descendant of Amalek, converted to Judaism and] studied the Torah in public.’ This phenomenon foreshadows the situation in which the Jewish people are found worthy and Mashiach comes earlier than the appointed time as a result of their labors of beirurim, which cause the light of holiness to radiate with far greater intensity.”

The Rebbe Rashab proceeds to explain that in that situation, in which even the kelipah of Amalek can be refined, the phrase “in the end he shall be destroyed” [literally, “and in the end he will come until destruction”] must be understood to mean that Amalek will be brought only as far as to the brink of destruction, but not beyond it. (In the default option, by contrast, whereby Mashiach will not come before the appointed time, and Amalek will be utterly destroyed, the above phrase will be fulfilled quite literally.)

The inner meaning of this is that the ultimate consummation of the Divine Plan is not only that evil should be repelled so that it will not disturb and hinder good, but that evil should be sifted and refined to the point that it is actually transformed to good. This goal echoes the teaching of the Sages87 on the verse,88 “You shall love the L‑rd your G‑d with all your heart.” [Noting the doubled letter in the Hebrew word for “your heart” (לבבך instead of the more usual לבך), the Sages see the verse as intimating that “you shall love the L‑rd your G‑d] with both your inclinations.” This means not only that the Evil Inclination should give its assent under compulsion, like the Evil Angel who on Friday nights is compelled to respond Amen to the blessings of the Good Angel.89 The greater goal is that the Evil Inclination be transformed to the point that it comes to love G‑d, willingly and joyfully, so that “darkness is transformed into light, and bitterness into sweetness.”. Cf. Zohar I, 4a, cited in Tanya, ch. 10; see also ch. 27 there. And this causes the light of holiness to be diffused more powerfully.

12. Not Knowing the Difference. The above process begins on Purim.

The Sages teach that90 “one is obligated91 to become intoxicated on Purim until he does not know the difference between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’” As understood in the teachings of Chassidus,92 what is required is to transform ‘Cursed be Haman!’ (that is, matters ruled by the unholy side of the universe93 ) into ‘Blessed be Mordechai!’ (that is, holy matters) — as in the verse,94 “and it was reversed.” The “side” of holiness is thereby elevated even more, because the transformation of the unholy “side” illuminates it with an increased diffusion of spiritual light.

There is a precondition: in order to accomplish the above transformation, one must first attain a rung that transcends both “Cursed be Haman!” and “Blessed be Mordechai!” (This is hinted at in the teaching, “...until he does not know the difference between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’ ”) Only when one is at that rung is it possible to transform “Cursed be Haman!” (that is, matters ruled by the unholy side of the universe) into “Blessed be Mordechai!” (that is, holy matters).

13. Transformation. There is a hint of this in the name of the festival:95 “These days were called Purim on account of the lots” (Heb.: pur).

The very fact that the festival was named Purim on account of the lots that Haman cast “with intent to throw [the Jewish people] into confusion and annihilate them” constitutes a definitive ruling of the Torah. (For the name “Purim” is not arbitrary, but is explained in one of the twenty-four holy books of the Tanach.) It declares that even something as dire as a decree threatening the Jewish people, concerning which it is written that96 “whoever harms them, it is as if he harms the apple of [G‑d’s] eye,” can be overturned and transformed into a festival.

This transformation can be better appreciated in light of the teachings of the Sages97 concerning how Haman complained that the Jews had so many festivals: “Today is Shabbos; today is Pesach.”98 And G‑d responded: “Wicked one! You cast an evil eye on their festivals?! I shall cast you down before them, and they will add yet another festival, to celebrate your downfall — and that festival is Purim.”99 It was Haman’s desire to annul the festivals that caused another to be added.

Some time after my revered father-in-law, the Rebbe [Rayatz], was liberated from his incarceration in 5687 [1927], the Soviet interrogators mocked a rabbi who had since been arrested: “Why should you complain? The arrest of the Lubavitcher Rebbe produced a new festival...!”100

14. Don’t Crush Problems: Harness Them! As is well known, every festival fulfills its function: it calls forth its particular spiritual benefits for the whole year. For example: Pesach draws down and furnishes the coming year with faith; Shavuos — with Torah; Sukkos — with transcendent spiritual lights. Likewise, the observance of Purim empowers one throughout the coming year to transform undesirable matters to holiness, “until one does not know the difference between ‘Cursed be Haman!’ [that is, matters ruled by the unholy side of the universe] and ‘Blessed be Mordechai!’ [that is, holy matters].”

Let us understand this in terms of one’s everyday Divine service.

Everyone has distractions — both spiritual ones, such as alien thoughts (subtly, at least), and material distractions, such as those relating to children, health, and livelihood, which disturb the mental and physical peace that one’s Divine service requires. As Rambam expresses it,101 “Bodily health and integrity are part of the ways of (serving102 ) G‑d, for one cannot possibly understand or have any knowledge of the Creator when one is ailing....”

One’s endeavors should be directed not only to ensuring that these distractions will not disturb his Divine service, but beyond that, to transforming the distractions themselves to holy ends.

For example: Tanya. Tanya — Iggeres HaKodesh, Epistle 25 (in Lessons In Tanya, Vol. 4, p. 104ff.); see also Tanya — Likkutei Amarim, ch. 28. cites Tzavaas HaRivash103 as teaching that if one is standing in prayer and a heathen stands in front of him and talks to him in order to distract him, one should meditate upon the descent of the exiled Divine Presence, “a spark of whose radiation vests itself in a particular state of exile, in the speech of this uncircumcised gentile who utters words that disturb one’s Divine service, i.e., one’s devout concentration during prayer.” One should realize that the Divine intent in this distraction (“What is this that G‑d has done to him?”104 ) is that he “prevail and gather ever more strength in his prayers, from the depths of his heart and with intense concentration,”643 and so on.

Similarly with whatever disturbs one’s Divine service: one should realize that “this has come to him from G‑d.”105 For example, the Alter Rebbe states:106 “Thus it is written, ‘For G‑d told him, Curse!’107 ...For if the breath of G‑d’s mouth had departed from the spirit of Shimi for a single moment, he could not have spoken at all.” Accordingly, the purpose [of one’s distractions] is good, for it causes one to exert himself increasingly in his service of G‑d. All the kelipos then fall away — for they are merely superficial, like the peel108 that covers a fruit — leaving no trace, and what is left is only holiness.

By harnessing the distracting factors that cause one to upgrade his exertion in his service of G‑d, one enables the Divine spark hidden within those disturbing factors to surface, and thereby transforms them to holiness.

15. Transcending Obstacles. The power to do the above derives from serving G‑d on Purim in a way that does “not know the difference between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’ ” This entails freeing oneself from his awareness of self.

If one serves G‑d in a way that does know that difference, then even a person who attains the loftiest levels, “even if he be a perfect tzaddik who serves G‑d with fear and with a pleasurable love,” is still “a separate entity, that fears G‑d and loves Him.”109 That is, “There is someone present who loves.”110 Likewise, “There is someone present who fears.”111 In a word, there exists an entity that is conscious of its own separate existence.112

Consequently: (a) He perceives distracting factors as being real, so that he must seek ways and means of battling against them, and does not always find the strength within himself to do so; (b) he deals with those factors by means of repulsion. As he confronts the labors of beirurim, right is right and left is left, and matters that stem from the “left side” must be utterly repelled, since they cannot be refined and elevated to holiness. (This matches the above-mentioned scenario in which Mashiach comesonly “at the appointed time,” in which case the sitra achra and the kelipah will be utterly annihilated.113 )

Things are different for a person who serves G‑d in a way that does “not know the difference between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’ ” and who casts off his awareness of self, elevating himself above the earthy world by a handsbreadth or even a mere fingersbreadth. For him, distracting factors are not even considered worthy of consideration.

(This stance recalls the concept explained in the maamar that was published for Purim:114 “When one is at the level of truth..., we can plainly see that [the ill-will of] another person does not disturb him at all.... This does not mean that he belittles that other person; rather, it is as if he was not present, as if there was nothing there to cause a disturbance..., because that other person is not a factor to be taken into consideration. This is possible when one has risen to an elevated level to which that other person does not relate.... That is why that other person is not perceived as a [formidable] entity, just as one is not disturbed by someone who lives in a different city.”)

[When one has attained the above-described level, serving G‑d in a way that does “not know the difference between ‘Cursed be Haman!’ and ‘Blessed be Mordechai!’ ” and casting off his awareness of self,] one is empowered thereby to cope with the task of serving G‑d in a way that does know that difference.

(Along these lines, my revered father-in-law, the Rebbe [Rayatz],115 once cited the Alter Rebbe as saying that as a result of one’s avodah on Purim in the spirit of “not knowing,” one’s avodah in the spirit of “knowing” throughout the year is upgraded incomparably.)

Thus empowered, one is enabled not only to repel and crush disturbing factors, but beyond that to become involved in them to the extent of becoming vested in them,116 in order to sift and refine them and elevate them to holiness. And by doing so one brings about an increase in both material and spiritual blessings — just as in the above-described mode of avodah that applies if Mashiach comes “in haste,” i.e., earlier than the appointed time. For then, even the kelipah of Amalek will be refined, and as a result, the light of holiness will radiate more intensely.