שיעור לפורים | הרב חננאל אתרוג | תשפ"ה

Kind: captions Language: en Hello, can you hear me there in the back? Yes, thank you. I can't hear you there. I believe you. Let's say something written. They said, "Let's look at it today. We are on the fast of Esther. As you know, it is a very special fast. Among the fasts, we have four fasts, all of which ended on Tisha B'Av. The fast of Gedaliah. And we have the fast of Esther that is not written. It is written in the scroll. The words of the fasts and their cry. They put it there. Three days, night and day. This is the night of the Seder. Of course, we don't fast on the night of the Seder. And the Shulchan Aruch was stopped. There is no one who shares, but there are very late sources among the people. The file, like ours, is one of the first. The head of the column. Where did this fast come from and what is it about? What is it about? What are we fasting about today? It is always good to repent. But there is a kind of fence. A fast that is really very lightened. There is a lot of revenge for the fast. It is not about the destruction. It is not about some pain, apparently, not about a specific pain. The poskim try to try to say that it has many halachic implications. Most poskim try to say that it is They say that in this fast there is no day, no day of trouble, no day of trouble. There are many consequences. There are jurists who forbid listening to music on this day and certainly getting a haircut and bathing. Even those who are strict about the tablets and yesterday evening we got married. It is good. There are those who allow every evening to give a gift. Certainly, to give a gift. This is according to everyone and also in the tools. Because because no, we do not underestimate the fact that fasting is very important. It is written in the books that it is a day that God hears our prayers and a clear Shena brings that it is a day that reminds us that everyone in their time of trouble is like far beyond. We do not have any. Also, a happy holiday. You give firstborn on the eve of Passover, but there is a holiday. What do we fast in honor of the holiday? Maybe so that seven days do not enter my hand for the holiday. So there are restrictions. But what is the meaning of this fast? That's how I thought. I looked through the words of the Maharal who explains to us the "You are in the small and the small" that Ahasuerus says that "Banten Resh wants to kill Mordecai, hears a small one. It is permissible to want to kill the "Hassach" one of the verses, one of the chapters. The innocent in the scroll why why doesn't Mordecai let the huts eliminate Ahasuerus they how beautiful it would be that they want to eliminate Ahasuerus and they will eliminate him and the Jews some of them at least will have a parent and joy Esen mainly why because there is no disaster and no trouble the only trouble that there is a very, very big trouble is that Esther was kidnapped from the king's house so the king will die and this is her private disguise will end apparently apparently there are good chances who knows who the king will rise after her maybe a daughter gives up they will kidnap all the people to them but a what what about what what is bad about like that Mordecai and and he says and he will tell Esther and Esther says to the king so it is written in the scroll in the name of Mordecai and Kash that they will find something for both of them in the end it helps us in the end at night know the king's sleep and then Kedav in the book of his memory so it helps to humiliate the man it still doesn't cancel the decree but nice Mordecai riding a horse this is also an event that is necessary so then the Gemara says you all know the Mishnah Pirkei Avot of every saying a word the Lord says brings redemption to the world Esther said to the king Ahasuerus in the name of Mordecai, Shevet Teresh, did not say it in my name, the world knew. You know that a little thought understands that there are not many choices for Esther, what would she say? Not in the name of Mordecai. It was Ahasuerus' security services, who were probably both cruel and very professional. They would investigate the historical obscurity. I do not want to reveal to you. There is no such thing. They want to eliminate the connection and everyone connected to the connection and all the rebels and all. Therefore, it is clear that Esther would have said in the name of M. It is probably a mental situation. They do not know why she does things. She does things because she has no choice. She does things because she wants to. So the Maharal says something here to me. It is very opening to me. I am very listening. I am on page 22, like four lines from the bottom in the right column. But it seems that the demand does not say anything there. He brings redemption to the world. It is written after the words, "The king raises Haman." Immediately after that, how Mordecai, how they take away the little ones and Teresh, then the king raises Haman. They interpreted it everywhere. After the words, there is a connection. It is not just chapter after chapter. There is this growing out of the chapter, it is near above and why is it near except so that He may be blessed, first sending a plague to Israel, sending healing to them and here after that the redeemer to them from Esther came a plague to Israel because Esther was already prepared for redemption because she said something in the name of the one who speaks and it is the main preparation that Esther was to receive redemption and for that and do not let this thing be easy for you for that you will receive redemption in particular for this redemption now he explains but the idea first of all a dramatic idea the story of the scroll closes the moment Esther said to the king in the name of Mordecai this is it Esther redeems we have not yet begun the disaster Mordecai has not yet torn nor bowed to Haman Haman everything is fine but below the surface the divine scenario is already ready to go out on a path but it is delayed because we need to develop the image of a redeemer in our perceptions of the world there is distress and in the face of distress Israel cries out to Hashem and then He raises up a savior for them Ehud ben Gera or Gideon or Samson or in our lives there are problems and then we gather vital forces trying to read correctly the Reality is trying to understand what the answer is and go out to salvation. All kinds of salvations. All kinds of deals here. History in the eyes of God is the opposite. The Holy One, blessed be He, is like Esther. First of all, Esther should be Esther. After Esther arrives, so things are calm now. Now God can raise Haman because Haman is no longer a real problem. This is fine. Haman is a Mosel. At the beginning of the journey, in principle, spiritually, we don't know it yet. And Esther will argue with Mordecai. He told him and he will tell them. The silent deafness in practice will be a very interesting and fascinating way. And there will be things. But in essence, the matter is closed. Esther defeated Haman. This is another one. Haman. The spiritual problem was removed in secret. The step. This is how he writes that Esther was already prepared for redemption. This is what she said in the name of the people. It's not a pretty angle when she told the king in the name of Mordecai. The matter is arranged in the eyes of God with us. The opposite is now exactly the opposite. Now the trouble will develop. Now they felt that he could raise Haman. There are many books. Why did the king fear that he raised Haman? After these things, which are very related to this, there are. There are practical explanations, but everywhere it is written after the verse, then Chazal and commentators will try to understand what the connection is between a small and a tear and the fact that the fear felt a psychological need to raise someone up, why would he raise someone up, why would the king order them to be released, what does he gain from it, bowing down to the artist, this need that we will open later with the help of God, he was born from a small and a tear, so practically here begins a process that you can understand in the cause and the reason and the twist, what the connection is between his and the other, but divine, and this is what we are trying to understand with the help of God, because practically it is not a matter of time, we will not recreate the event, we are not now, soon it will be like Ahasuerus and Haman, and we will have to play tricks on him and do evil things to him, there is nothing to do here, copy and paste, we want to understand the identity, the inner world, the spirit that is the one that will bring salvation, this is what we learn in the book of Esther, and this is the beginning of something that seems very bizarre, what is it, so okay, so she said in the name of Mordecai, what happened, and in the name of the exalted, the seed of Israel, this is over, this is over, Esther was prepared for redemption, because she said something that was the main preparation. The root is this, after that, just to sort it out in the business, it seems, but Israel is redeemed. There is no real fear now that Haman will be able to kill Israel. It is lost. It is not over. There is some spiritual struggle that is the one who really died in the world. And after that, it is carried out through such scenarios, such attacks, such plots, and such wars. What is this? I will lose inside. This was the main preparation that Esther received redemption for this. And it is not easy for you. It seems to her okay. Well, I also say that being Esther to save the people of Israel and God, we say that you miss out on this in particular. Now he explains at length why in particular every redemption, in particular the redemption of Purim, and this is because it is worthy of saying this, who says something in the name of what he says, because this redemption in particular was different from all the redemption. We know that it was redemption in a very, very partial way. Very, very partial. We do not say Hallel. Why do we not say Hallel? There is an opinion in the Gemara that says that reading the scroll is Hallel. This is not a simple Hallel. This is not too ordinary Hallel. There is a lot of wailing in the order of opinion that was ruled out in this case. Ahasuerus the cloud What is it Don't say Hallel because what does the word Hallel mean You know that the word Hallel doesn't appear in the Bible until King David Almost no one hallel Use this word They just use words What is it to hallel To hallel This is the light of evil It is an infinite light It is to meet in reality and identify with it How it is all entirely entirely divine It is only King David n Psalms of Israel There is a judge in Judges He is called Avdon Ben Hillel The pirates And it is very related to that The Book of Samuel On the horizon He is called Avdon Ben Hillel Explained But to hallel To do this This is a very very very highest level of life And it is not related to Purim Really not related to Purim Because on Purim there is no Hallel On Purim We will be very happy Already now It is projected to us But it is not Hallel Hallel This is this This is to rejoice until the end This is a comment You see You see Everything is divine This is redemption Redemption To This is redemption Allel This is the Red Sea Reading Allel These are such great moments That the people of Israel reach the six powers Where the people of Israel reach the three powers Kathi The servants of Ahasuerus the cloud It won't help that Brother Shush dies, one less universe is less nice. What is the situation? The exile is another 2500 years. Okay, they will return. That will be it. Most of them will not return. There is no prophecy. And all the brilliant promises and all the promises about the Messiah will wait for another thousand years. And the road is very narrow. This is not some specific detail. I'm not taking this lightly. The event is over. Oh, and besides, he put Mordechai on the house of Haman. Okay, where does this affect the Knesset of Israel for generations? And he came out with a blue robe. That's nice. But really, why is that? We'll say that once Mordechai came out with a blue robe. So they didn't kill us. We weren't killed. We wouldn't be here now. I understand. It's important. Really important. But, oh, but they don't say " Ella." They don't say "Hillel." And even if you say that the reading of the scroll is "Hillel." It's from "Hillel," which is very, very wounded. From "Hillel," this redemption is different from all redemptions. Because it was a redemption when Israel was hiding its face in exile, unlike other redemptions that came. God, blessed be He, redeem them from trouble. You live in the world and suddenly the heavens are called and we see the power of God and something great like this happens and everything turns for the better, even on Purim and the overthrow of those who ruled, but not everything is good. Esther personally certainly remains in this turbulent house and so on and so forth. And here too, because God, blessed be He, made this redemption. From everywhere, Israel remained in their exile because the calamities of Haman, the calamities of Haman are more difficult when there was trouble within the troubles of exile. Why did he always face trouble? But with Haman, it is trouble squared. Trouble is exile and destruction. Achashverosh. In addition to this, when a man rises up against us, he generally shifts gears to a completely different place. So from the shift in gears of Haman, we were saved, but from the problematic infrastructure, everything remains. That is why they said at the end of Tractate Chulin Esther from the Torah from the An and demand that it be said, "And I, Esther, will hide my face from them at the time of the exile." What is the matter with Esther? All exile, God hides his face. Why did Esther specifically want to say that this thing is a complete hiding of face? Esther hid in such a square why completely what was the act of Haman in their exile and not difficult then some things like the generation of Shemed also was in their exile the servant killed the kingdom of Rome ruled over us so it is also in a light way why did he talk about it in the act of Haman and I hid hid then he says well I will not read here word by word but Rome is taking over us this is the exile but but but in her people again this is besides the act that was in the exile of Persia Media and the kingdoms that Israel is enslaved and once again another level hiding face while hiding face and it is considered I am at the end of the page contradiction within contradiction contradiction within slap meaning hiding within hiding hiding in the root of this is called Esther the 5th which is Israel in Esther face so what is a very complicated redemption we are still trying to figure out conversion has not yet explained to us why what characterizes this redemption is that Esther says something in the name of said why is it so critical for every redemption especially for this redemption why is it so critical why will you not find in this redemption what you will find in the bull The redemption where there are no miracles of exiles, there is no in this redemption, because even the miracle of Hanukkah would have been revealed in the Hanukkah candles, the war itself, the great battles against Greece, the long years, and all the political and diplomatic calculations, they happened according to the laws of nature, but there was something small, the oil jar that burned for eight days, you know, we won before there was a miracle of the oil jar. The miracle of the oil jar is after many wars, after the main war in which we managed to liberate even Jerusalem, the Temple, so the oil fuel, so even for the morale of the fighters, the miracle of the oil jar, but there was a miracle, something would have been revealed, something that could not be argued with, and this redemption would not have been, there was no miracle of revelation at all, so what, but this thing, because all this redemption is in Esther's face completely, and if all this were redeemed to his face, like Hanukkah and all the other miracles that Israel performed in the Temple on its foundation, and from this, you will not find his name, Yadrech in this scroll, as you all know, a big question, there was a great redemption, why don't you even find a name because they were in hiding their faces from the name Blessed be He, even though He was exiled, He was hiding them, It was because of hiding His face. For this reason, He is mentioned in the scroll. And do not say that for this reason this redemption is smaller, because the name of the Lord is not mentioned in it. On the contrary, this thing is much greater, to redeem them, even when He was hiding His face. So what is this redemption? Why are we still looking for it? The Maharal appreciates it very much here. He will continue to appreciate it very much here. To explain what he said before, when Esther said, " This is all over, why is this redemption greater than hiding His face? Why is it very big? It seems smaller, and in fact it is not big. It is very big. All the redemption that the Lord brought upon Israel, Blessed be He, would have known the good that the Lord is doing with Israel. The most critical thing is what makes the redemption happen. Again, it is very different. Many times in our homes, we are faced with a certain trouble and we want the trouble to end. We are in a state of desire. We are worried. Even today, we have a few more troubles and a few more brothers who have been slaughtered there. And we want it to be resolved. Finally, it will be right for us. But it is really not in this view. All the redemption that the Lord brought upon Israel, Blessed be He, would have known the good. May God bless the people of Israel and therefore the singer of the whole purpose of the redemption that he led to knowledge to faith to Judaism that we may open that we may understand that we may have eyes that see that God bless the people of Israel is doing the redemption the problem is never the problem the problem is always an expression of the problem the problem is always a sign of the problem the problem he he he why why do we have the disaster of Mordechai so you know you bless God for the sciences in the yeshiva it is not because Mordechai does not happen but a regime oh technically yes it is not it is because the mass of the Torah that was created there was answered the problem the problem is in the joints and why did they massage it of evil what choice did they have at all because they are in exile and there is a hiding of face and the Holy One blessed be He is not here and what can be done and that is why they bow down to the image they only make themselves and only make faces is there some scenario here that the people of Israel does not see G-d because the people of Israel do not see G-d it analyzes the world in a distorted way G-d yes here certainly G-d we the people of Israel do not know see in contrast to a certain weakness in the book Judges or in the book of Kings, the people of Israel go through complications and not always in order. It is built in here. The people of Israel are not the Lord, if we read this, look for the guilty. Destruction. What can be done. The world is a sword. The temple is a sword. Israel is not in their land. There is no Darin. There are no sacrifices. There is no Shekhinah. There is no Land of Israel. There is no prophecy. There is no Holy Spirit. There is no everything. There is no practical reality. Catastrophic. In a reality like this, when you try to survive and keep your faith. Everything around is dark. They will not get used to it. They lived in the time of the Temple. They need to lighten up. A world whose name begins with a return. They are not the heavens. What does this have to do with the guilty? This is a series that is an educational series that we need. We are built from it. It is true. All the feasts are to be canceled. Except for the words of the days of Purim, these will not pass from a stream. There is something that even in times of redemption, we need these lights. Because all redemption is about knowing the good. The goal is for them to know the good. May the Lord bless us. Why do we know the good? What does it matter? The main thing is that it will be good. Not because it will not be good. Because we measure this world from our point of departure. Our origin is always partial, it is always subject to our logic, and even if our logic grows and develops and grows and strengthens indefinitely, then we always perceive things incorrectly and incorrectly. The intention is partial. And if it is partial, it is also not partially correct. It is not incorrect. If you only know some of the things, you are not living in a lie. You are living in truth, partially. The great danger is, when does the fatherhood begin? How much of the part you know? You think it is everything. The picture you see is really a component of a much larger picture. This component is true. We are not wrong. Our mistakes begin mainly with the fact that we live within our definitions. We understand things in a certain way. And when you say, "What I understand is what there is," you drive out God. You close your openness to the divine truth that is in Him within reality and is much greater, like on Purim. The problem is not that, "Haman," "Haman," he pronounces "man" over and over again, as he said. We said here, "Esther said in the name of the king." We don't know why, but "she won again in practice in our eyes." We need to understand it. It will take us a long time to understand it, and even after we cool down. The scroll, why is it related to this? Shia said in the name of Mordecai, this is such a beautiful rose that it should be said, but why? So all redemption is so that Israel will know what is good, because if I do n't know the good, things don't exist in themselves. Let's say like this. Let's say there are three characters here: Three characters in the story of Shelagh, Ahasuerus, Ahasuerus, Amen, and that Mordecai and Esther are very much related to the fact that after these things, the king raised Haman. Why did the king raise Haman? Because the king understands what Ahasuerus lacks. Let's say, let A rich man and he is trying to find the most delicious and he is trying to be salty and king. He has impulses that seem animalistic to him, but they are not animalistic because the animal is a creature whose hunger is endless. It devours, devours, devours, devours, devours, devours, and never has it been hungry for a moment because it is not truly animal. If it were an animal, then it would have been a protein glutton, a carbohydrate glutton, a passion glutton, it would have eaten and it would have been a grandfather and that's it. But in the secret of the stage, deep, deep, from wherever fear comes to mind, he too is one of these forces, God, who tell him to grow. How does he interpret the divine forces to Ahasuerus as representing all the forces in this world? He is he is not open to understanding that the request to grow is on some completely different axis. So he tries to grow in places he knows. He tries to be fatter. He tries to gobble more. He tries to reach the water reservoirs. But he does not know at all that there is anyone, there is someone besides him. There is me. I am trying to say that Ahasuerus as such cannot truly live alone. Because he has an image of God because something in his world is unstable, something in his world is collapsing, something in his world is collapsing, because he has a soul because that's what drives him and he's constantly trying to provide a solution, he's constantly trying to generate more money and more honor and more pleasures and more hardships, he ca n't satisfy his hunger because that's not what he's hungry for. He needs Amen. That's what he's trying to say. He needs someone. At first, it's Haman. And then Mordecai. That's the same function. Right. He takes Mordecai and puts him over Haman's house. It doesn't matter that much to him. Ahasuerus. If it's Yaman. He needs someone to oppress the will of one person. If he needs someone, he needs a personality. Because both Amen and Mordecai understand that this world is much more than a limb. What does Achashverosh think? Achashverosh is alive. Let's have fun here. Let 's do something here. There's a world here. Let's try to maximize his profits in this way. Achashverosh is alive. And whoever lives like that seems to you at first to be very powerful and lacking, lacking in power and lacking in barriers. And he does n't stop at red lights. And he does. But that's not true. Inside, he's limping, limping, limping. And the more he devours, the more he feels torn apart by himself, the more he eats, so he is Ahasuerus, the one who raises the manna, because in Haman there is a root. Haman has a root. So who says the world, the world, it is the world, it is the world, in the ten articles, God created the world, the world, we see a world, we believe that this world is the realization of a divine saying, I do n't know what it is, secrets of divine tendencies, divine desires, divine plans, we call it that way, which are expressed in this world. If you take away the thing in the name of what it says, if you don't say anything in the name of what it says, the world is defeated, as if it were secular, supposedly secular, in essence, hollow, there is nothing inside, there is only sand and dust, because tomorrow we will die, Zolotov and dust, because tomorrow we will die, that's what this empire is, Ahasuerus is trying to build, and it's not going well for him, it's not going well for him, something is bothering him, this nonsense, you understand, and two, one like this, she will tear him apart, what happened, so she didn't come, he falls apart, because he really isn't sitting, he thinks he is sitting on his throne, he is not calm, he can't See calm because he has a God he doesn't know he has a God he thinks he is imbued with impulses these impulses also in a very muted way he muted them so he takes Haman Haman knows very well that there is someone who said the world is Haman is Amalek is the head of the Gentiles Haman is this idealist idealist of evil Haman is trying to shut up if possible God forbid to say this concept is Amalek to shut up God Haman is an idealist of denial Haman is he is the beginning is the root of fighting the holy he knows how to nourish he knows that he is ready to die for it he is ready to die for it in the end he is ready to pay very heavy prices he is fighting for something else he is not trying to be he is not trying to rebel against Ahasuerus all of Ahasuerus' suspicions of Haman as if to conquer the king are completely torn apart there is no reason Haman is completely loyal to Ahasuerus because he is he he sets him up and he draws all his strength from him Haman is good for Haman that you have Ahasuerus excellent for him that there is Ahasuerus he knows what Ahasuerus Really wants and he gives it to him in a natural way, basically who governs whom Haman is the one who governs as if he is the one who Ahasuerus is a kind of a man with strings a kind of marionette he is as if he decides but he is appointed from people who manipulate mainly Haman mainly Haman so there is a world here where there is one who does not know that someone says it is Ahasuerus and he thinks that only the words are not said there is nothing without his saying and there is one who did everything to deny hide claim that he is the one who controls the world no no no and no no someone else so what so what what with the redemption redemption is to save the divinity of the world redemption is to meet with God the trouble is not trouble the trouble is yes trouble to trouble is always an expression of the fact that we do not know how to say anything in the name of his saying that we look at the world wrong when you look at the world right when you look at the world wrong then the world lusts so troubles really arise troubles really arise so when the redemption comes they know the good because that is where they know the good it is not some tax that they give For God, this is redemption. Redemption is looking at yourself, looking at life, and seeing that everything is holy and seeing that the world is big and huge and happy and good. Where is my gaze stuck? My gaze is stuck. This world. We do not exchange the world of this world with all its complexities and all its difficulties. It could be a cloud of ashes, an Ahasuerus cloud, but anyone who has an opinion in it as if the Temple were built in his day. If you create such freedom, if you create such a view, then you are a liberator, then you are a redeemer, then you are truly full of gratitude. And if you don't know, you don't understand it. So no matter how much they redeem you, it won't help. It won't help. If you don't know that Hashem, blessed be He, is doing a favor with Israel. So then, it's irrelevant. They will relieve you of all kinds of specific pains, but immediately there will be more pains. So all kinds of things that scared you. You may receive some good treatment. He knows how to solve your anxieties, but it won't help. It won't help if someone builds for when in the morning. In her eyes, if someone builds self-confidence, they lack self-confidence. The rabbi gives as an example in the sixth chapter on Shabbat when he washes first the right and then the left. So if someone is busy with the shallow, invests in it. He wants to take care of and build self- confidence for himself, but he hasn't built an identity. He hasn't built a sense of holiness and he hasn't built a fear of God. So he's broken down. He's broken down. So he'll be very assertive. They'll have a cursor for assertiveness and teach him to talk and teach him all kinds of exercises. How to get out of anxiety and where to bungee jump first and everything. Then it will be completely torn apart. Because where is the root? The root? So the trouble is really trouble. We don't underestimate the trouble. We want the trouble to go away. But the trouble is trouble because we created a shortage of tongues. Because we see the world in a very narrow way. And if the problem gets rid of and we continue to see the world in a biased way, then we haven't done anything. Not for a few minutes, let's say, how beautiful, thank God, my ear doesn't hurt. And thank God, he went out to freedom. It really is. Huge is really big, full of gratitude, but it won't be valuable because we, once again, if we betray ourselves, distort ourselves, see the world so confused, then once again it's a cross, these places, then all the redemption in the name of the blessed one for Israel, who would know the good that the Lord, the blessed one, does with Israel, and therefore the redemption of Egypt always reminds us, it is written so that you may tell, so that you may know that for generations, Israel will be his hand, because from there, this is the place of the curse, but this redemption of Esther, who proves that it could be from there, the blessed one, who said there is redemption, and nothing in the order of this redemption says that the Lord, the blessed one, was here. The problems were solved. How were the problems solved? There is no name of the Lord from the scroll, not even a correct name. We talked about it in the book, that even if you write the name of the Lord 50 times, it won't help. The scenario is a logical, psychological, diplomatic scenario. A. They quickly and cleverly managed to move the king's heart, which is in order. What does this have to do with God? This redemption, who proves that everything was from the Lord, the blessed one, and if there was Esther, she would say, "See, the good." What I did with you because I saved you from porn, so everyone says, right, right. Esther's consciousness, her deep identity. Esther says, " In the name of God, I will save you from the plagues." Esther owes herself. I am not Esther. I am the continuation of the divine blessing. She is such a consciousness of life. This is the redemption. If there was, if there was, Esther says, "I did everything because I really did everything." This is the Book of Esther. This is also the Fast of Esther. This is really the whole story. They fasted on her. Well, fast. So what are they? Who said that fasting is beneficial? If someone asks, who said, "Where is it revealed to the world? Where do we see that God, the Blessed One, was with us?" What does Esther radiate? What does Esther actually say? She simply asks, "Fast if you are?" What does this have to do with it? Because it is not by virtue of this immense virtue. It is by virtue of you. Gather all the Jews from there. Esther asks everyone. If there was, then, then God, the Blessed One, would not have been pressed. And if so, for free, the redemption would not have been. And God, the Blessed One, would have brought all the redemption. So that they would know that He would bless them. What would have been with Haman? That would have been a solution for Haman. Okay, so sure. That God Almighty would have made a flat tire or someone would have had a stroke or something would have happened, but we would have been stuck in this mud, in this mud of a miserable life, a small life where nothing saves us and we are not protected from anything and we live in a world that is devoid of God. That was the problem of the Book of Esther. That was the problem of the Jews who enjoyed the mass of that evil one. But when Esther was ready to hang the matter on the one who did it, she said the matter to the king in the name of Mordecai and did not tell him that I did it, but hung it on Mordecai. All the more so that the redemption would be in the one who truly came. She knew and recognized this matter as being so much greater than the miracles that were performed for her. And so she said, "Everyone who says something brings redemption to the world." Esther explained to herself why she was doing this. It is fitting that redemption should come through him. This is the first and bitter interpretation. This is a kind of technical explanation like this. If she does not tell everyone, everyone, it is much more than a technical explanation because the whole redemption, what is it? Everything we learn in the Book of Esther, what we confess in the Book of Esther. It is to identify to identify the world remains the same world the fear the same Ahasuerus and in order a few small things moved Mordecai received the house of Haman and went out in royal clothing and blue, etc. But but Esther still when I worked I worked it does not turn into forever when I worked from my father's house like this I work from you so now now now order and we too such processes that have passed thousands of years and we are in the mud but we are in a world that can be denied we are in a world of exile this is a world that there is an option to look at the world and not see God from such a perspective when there is no temple and no Israel to die so a trivial and ordinary perspective you do not need and t kash and evil in order that we live in such a world with lots of political and security scenarios and there are commentators on the channels that explain everything except how the S explains reality and in this comes the Book of Esther and gives us only to say a word in the name they said to say a word in the name to identify as we know now that everywhere it says king it means Ahasuerus but besides Ahasuerus there is some other king here who is hiding there so you practice on Purim it is very nice to do it on Purim But Purim is just a short training course for the infinite number of situations that we will encounter in life later on and there I need to know how God disguises himself here because God disguises himself God disguises himself for the infinite number of apprehensions Sometimes these disguises are startling and sometimes these apprehensions are funny and what Esther What Esther touches teaches us is something much, much beyond She doesn't give us the tools now to recognize She gives us the tools Of course that's I think that's why Mordechai intervenes with a hard stomach What are you intervening What do you care What is your business He intervenes Because both Mordechai and Esther know long before the disaster They they did n't happen to react correctly They were the characters who lead the redemption Torah Their great faith Their righteousness Because Mordechai knows that it's not going Here Mordechai walks to know Esther's well being They were the question Mordechai knows from the beginning that there is a divine process here Why was Esther kidnapped into this bastard's house Clearly not This is the redemption of Israel As the author says clearly And it drives him crazy It tears him apart It torments him It hurts him endlessly But it's clear to him that it's not just that he's clear that in this Esther Esther that he doesn't know anything yet he doesn't know what what yet we don't know what to do but it's clear to him that if he happened to hear a little bit of what's being said then he can say something and he can say forget it what do I care what I'm getting into but he knows that everything is divine then the disaster is not because Mordechai doesn't call him bowing disaster is because of Israel in Paul it seems the other way around in Paul they accuse him technically it happened through him so Mordechai knows from the beginning long before the disaster he knows everything is divine and that's what Esther says her essence is such a personality that says something in the name of what he says such a personality that doesn't want to live herself buried inside herself she wants to see herself living herself as sucking from everything and reviving everything I think so it seems to me that as we go the sanctity of Purim that is getting closer to us is getting closer it levels life it's not something rational it's not we learn long before Purim Purim is a day that maybe can be that we open up less the endings but but it's a day that plants in us the awareness of the The faith is to be in the slaves of the fear, God forbid, we lose the hope that we have a lot to move forward with, we have also made a lot of progress and know even before everything we have solved what what Purim tells us what we are approaching Purim what does it tell us Purim will be a waste of time with the help of God for these and those but for us and for all Israel amen and for everyone who needs salvation with the Knesset of Israel in its entirety but it tells more June well as long as it is not over there will not be some explosion that suddenly hope that will be I am for everything nice but it could be Rabbi Purim the challenges will continue the dilemmas will continue a and they will consume us but mainly they will consume our eyes to recognize that we are in all situations and in all this challenges all expressions are challenges these are challenges if we open our eyes such that to say something in the name of said we lead redemption to the world if you are in such a consciousness that you are in a process you are very realistic Esther acted in a very realistic and very sophisticated way there are many reasons why she invited the salt to the feast there are many right calculations she makes such deep calculations enters to give thanks of the hope she is She reads it and knows how to manage it and move it to guide it to where she wants it. You can't recreate it, but yes, we know that everything is divine. There is some kind of inner calm like that. Such an inner calm. I thought to myself that this day of the Esther fast is like the eve of Yom Kippur. This is from the Torah. You know, the Gemara says, "Nitam on the ninth of the month, Nit, evening to evening, what is it?" "Nit, evening to evening, what is it?" "Yiri, what is it?" " The Gemara says, "Britha," "All who eat and drink on the ninth, are called to me." The scripture says, "It is as if they fasted on the ninth and tenth." "Whoever eats and drinks on the ninth, then it is as if he had two days of Yom Kippur." According to the kabbalists, anyone who is there for two consecutive days is considered as much. So if it is considered that he is there for two days, it is considered as if all these many days are, I don't know if it is possible to go all the way to the name of God. But what does it mean? You cannot reach Yom Kippur without eating and drinking. Yom Kippur is a day of fasting. Yom Kippur is a day that you fill your souls. Yom Kippur is a day that you leave this world, leave this world, put it aside. And touching on the essence, now leave food, leave it, now leave food, leave all of that, now focus on what is important, put everything aside, but we can understand Yom Kippur in a very wrong way, we can miss Yom Kippur, we can think that Yom Kippur is because the world is bad and the world is not good, we can think that Yom Kippur is because the world is bad and the world is not good, we are not successful, let's die a little, so so that you do n't understand Yom Kippur in a superficial way, so they tell you that there is a ma'aleh, D'Kippur, this is the day that brings you to Yom Kippur. If you know that on Yom Kippur there is a mitzvah to eat and drink, right? There are those who do three seven meals there, according to some of the kabbalists, it is challenging to eat six meals on such a short day, so then you understand that the interested hates the body, as there are those who go crazy who think they are going crazy, so says Ram. You understand that it is out of love for the world, Yom Kippur, the fast, it comes from a desire to return to the world in a way that builds it up, elevates it, understands it, it is exactly the same thing, only the opposite in Purim, which is Purim is a day of feasting, Purim is a day where you drink a little, sometimes a little more, sometimes even more, a little Purim. It is a day that we and it is possible to understand Purim incorrectly in order to enter Purim correctly, everyone who fasts during the Esther fast brings up the scripture as if it had really arrived at Purim. We are washed into the mighty currents of Purim that take us with the help of God. We do not need wings in you. You fly from the currents of God. This is the holy of holies of Purim. And the day before, you explain to yourself that you are preparing for this battle. This is true, but the Gemara says where did the head come from? Six Tenit probably gave time for the community for all. They did not fast. No, they fought. Today is a day of war. Today is a day of battle. Another battle. An internal battle. Today is a day that we are preparing for the battle. Today is a day of internal concentration. Purim will be happy. You see these green and red menorahs. And it will be very funny. They will make red. And then someone else will make some sound. And really, it will be funny. It will be okay. Not that I am straightening it out. Anyway, it will be funny. Even small devils. Everything will be. Everything will come to good and important and nice places. But wait, wait, wait, Esther. This is a time. Everything is today. On the day of Qam. Today we fight together, the Jews, and their souls are spared time, because today we are together in my heart, today we are in the midst of the enemy, not yet standing, but yes, I am coming to Purim, because Purim sends me to the final battles, Purim Hebron. It takes a little time, but Purim will end, and we will leave here. Purim. We know all the joy of Purim. It is a joy that will help me say something in the name of Amro. It will help me face challenges and moments that will be very difficult and very complex and very complicated for them. And I knew how to say something in the name of Amro in order to approach this day correctly. This is not a day of sorrow. This is not a day of pain. This is a day of vigilance. This is a day of explaining to us what is going to happen here. That is why the poskim say, you can listen to music, you can get married in the evening, you can bathe, you can get a haircut, you can shave. These are the external expressions. This is not a day when you are busy remembering how difficult a situation we are in. We are in a difficult situation, thank God. It is a situation day and night, but this is a day that will not be improved. Saying something in the name of Amro is the Tikkun Olam. G-d is hiding, and on this day we all disguise ourselves. Only the Holy One removes the perceptions that he has been blessed to see. This and all, no honest person can hide it, or it is very difficult for her to hide the God of the world, to say anything in the name of the Lord, they said, this is the redemption here, so there is oil, and there is only peace, and Esther is calm, and Esther knows that she is a woman of the tongue of Ahasuerus, and on this day we can read the scroll with all the pain, and this is it. Hallel is a different kind of hallel, a different kind of hallel, without a temple, that we may deserve bitterness, but they lived for thousands of years without a temple, without great things, and without a land, without Jerusalem, and without a sacrifice. It is shocking on Purim, yes, we are in redemption, and Esther wears royalty, where does Esther wear royalty in the absence of a house of photographers in the most spiritual place, it was a magnificent place, the inner courtyard of the king's house, the inner courtyard of the king's house, this is the most humble, the most loaded, the most egoistic, the most seeking honor, and this expression is an expression like the king and the king, who work according to the rules of royalty and respect royalty, but on the day of redemption, we are approaching, with the help of God, the day of redemption, who raises us up, striving, with the help of God, this requires work, that there are laws for this day, there is a feast. The feast is not in the evening. You remember correctly. The feast is on the day of the halakhah. What do we do? We are like people of halakhah. Some practice, some are strict. With the help of God, but we reach something. Everyone is at a certain level of decency. But much more than that, together with Esther, we learn to say. We learn to say the name of the Lord in the name of the Lord. It is morally simple like that. So everything is open. So with the help of God, we will know how to recognize. We will not get confused or we will get confused. We will rise from this. And now we need to pray the mincha. I really recommend that you read the rest because the Maharal says another part of the bargain and it is the main thing. So whatever I said is not the main thing. Happy Purim.