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A collection of shiurim by Rav Shlomo Katz on the topic of the month of Adar and the holiday of Purim.
Chevre boker tov. Learning l'ilui nishmas Libby ben Yosef, l'ilui nishmas בתיה פיגא בת ישראל, l'ilui nishmas ישעיה שלום בן יצחק אייזיק, l'ilui nishmas לוי יצחק בן ירוחם חנן זלמן, and the shemirah for our tzaddikim, our chayalim hakedoshim. The week is sponsored by Dahlia Orlev in memory of her sister's yahrzeit חנה בת שרה ושמואל הלוי, and by Michael and Cindy Levy in honor of the bat mitzvah of their granddaughter Ayala Eisenstock. Baruch Hashem, mazel tov, mazel tov.
Okay, the page you have in front of you is Reish Nun Gimmel, what is it, Reish Nun Gimmel, okay, Reish Nun Gimmel. Okay. We have a lot to cover today and I want to get right to it because hayom katzar, hayom katzar. What we are going to be spending some time this morning learning is the second mitzvah that was the takkana of Mordechai, which was Matanos L'evyonim.
And we have this mitzvah of Matanos L'evyonim, it's very important for us that we when we have the zchus to mekayem that mitzvah, that we do it with the right consciousness. Matanos L'evyonim: מקימי מעפר דל מאשפות ירים אביון. Evyon is like a pauper. That's the loshon that referred to when someone that's to receive on Purim Matanos L'evyonim.
Now we already said in the beginning of this maimer from Rav Kluger, based on the Maharal that we saw, Shalach Manos, the whole construction of it is all hachanah to go back to Eretz Yisrael and build the Beis Hamikdash. Remember we were learning about the inyan of the achdus was in order to make sure to the best of our ability that we don't fall in what eventually did lead to the destruction of the Beis Hamikdash. It was a strong attempt. Matanos L'evyonim is also dealing with a certain tikkun of a middah that we really wanted to get clear before we came back to Eretz Yisrael and rebuilt the Beis Hamikdash.
So the same thing is shayach for today as well, and that is for our shiur the inyan of "Show me the money." Money, Taivas Mamon. This is very much, this is deeply rooted in the teachings of Rebbe Nachman where the place of Mamon comes from. We're going to be seeing a piece from Rebbe Nachman again today, but this inyan of Taivas Mamon we have to we have to really approach this with a tremendous excitement towards Purim as it'll fix it for, B'ezras Hashem it'll fix it for us. It'll bring a tikkun for us in this in this regard, B'ezras Hashem for all of us: those that have, those that don't have, those that wish they had, those that wish they didn't have that much because people then wouldn't be come and asking for them.
It's a lot. There's a lot going on with the concept of money. So on the top of Reish Nun Gimmel on the left column you see: ובזה יבואר מדוע מרדכי הצדיק תיקן מצוות מתנות לאביונים כיוון שבכך רמז וגילה לכלל ישראל את עובדת היותם בשעת הגזירה בבחינת אביונים. Mordechai was telling them, "You realize what you were a second before this miracle took place? You were all evyonim, all of you.
You just didn't, I don't know if you realized it, but you were all evyonim. Maybe you weren't aware to the extent as to how dire the situation was when there was a gezeirah להשמיד להרוג ולאבד. What's crazy is that zilch has changed besides an entity that's willing to protect itself called, hopefully, Medinas Yisrael. But להשמיד להרוג ולאבד את כל היהודים.
I mean now they hide behind the name Zionism; it's the same zach. It's the same exact thing. Mordechai is saying to them, when Purim comes, you think that it's about finding poor people and feeling good about yourselves. It's to remind you that a second before there was a hatzalah, you were all evyonim.
You were all, there was a gezeirah on everybody." כמו שכתבו הראשונים שצריך לתת לאביונים דווקא. You see an evyon, there is a difference, without getting too involved in this right now, there is a difference between an evyon and an ani. A poor person and how we would refer to an evyon. There's a difference there.
Now he says davka we use the loshon evyon, vehu milshon ta'ev. Matanos L'evyonim. He connects this to the inyan of ta'ev. What is ta'ev?
ומבטא שאין לו כלום משלו ותאב לכל דבר.
An evyon is someone that has nothing, but he wants anything, and put his, he wants to put his hands on anything that he could put his hands on.
ובמידת מה כך היה בשעת הגזירה כאשר ריחפה גזירת כליה על כלל ישראל. There was a gezeirah of kilya, of wiping out all of Am Yisrael.
והיו במצב שאין להם כמעט...
כמעט חיות כלל וניצלו ממוות לחיים. Like, one of the greatest mysteries is why aren't we blowing our minds over the miracles that has been taking place over the last two years, two and a half years? Perhaps it's because there's also been so much pain that preceded it that we haven't even processed the yucky, the dark, the hurt, the pain. But the level of miracles that have been taking place in this country the last two years, we have no keilim for it. We mamash have no hassaga for it.
Same exact inyan was going on over here.
יחד עם פרסום היו"ט אף לרחוקים על ידי מרדכי. By Mordechai letting people know from close and from far. Now he had to tell people that were far that didn't feel that it was so much shayach to them, the gezeira, because they weren't maybe close to Paras.
But they fell under the malchus of Paras. Because harei how big was the malchus of Paras? How much percentage of the world was the malchus of Achashveirosh? Everyone was under there. So I almost want to say like, you know, Yidden in chutz la'aretz, you have to realize yes, the yimach shemam are threatening keilu it's Eretz Yisrael, Eretz Yisrael. It's the same story.
The gezeira, the chas v'shalom it's not a gezeira, hopefully it's not a gezeira, הרצון להשמיד להרוג ולאבד את היהודים. So again, they disguise it behind the word Zionist or living in Israel, it's on everyone. So Mordechai has to go to the rechokim and let everyone know, I know you guys maybe didn't feel the heat so much because you weren't living in, you know, the birah maybe. But it was on you too.
And he has to let everyone know you were also an evyon. You also fell under the same category of evyonim. So again, יחד עם פרסום היו"ט אף לרחוקים על ידי מרדכי כאשר הוא מודיע ומגלה להם את תוקף וחוזק הגזירה שהיתה.
והחומה שבעירם לא היתה מגנת עליהם כלל.
This is chazak. The fortress you put up in your own galus wherever it was. That sense of security that you placed. You know, the three, you used to have one chozeh, now you have three chozehs in your shul.
Or whatever it is. Or now you have an extra guy with a gun standing outside a shul or some kind of a walkie talkie, lo yeda mah.
לא יעזור לכם כלל.
ועל כן גם הם צריכים לעשות יו"ט לדורות.
Also those that were outside of the story kiveiyachol.
יחד עם זאת מתקן מרדכי להם מתנות לאביונים. For them too, they have to give matanos l'evyonim.
בכך מעורר האדם את עצמו ומבין שגם הוא היה אביון.
This is a very important yesod over here. Everyone on Purim through the mitzvah of giving matanos l'evyonim is there to awaken the emes that we were also an evyon the second before there was a baruch Hashem hatzala for Am Yisrael.
ולולי ה' שהיה בעזרנו. And if Hashem wasn't with us, לא נשתייר חס ושלום זכר מכלל ישראל.
There wouldn't be anybody left chas v'shalom million times over. Now, we're going to go into what we spoke about, which is called, like he says over here, מתנות לאביונים ותיקון תאוות ממון. Which is a very complex parsha. The whole thing of, and we don't have the time and I definitely don't have the yeda to give it over to you, the knowledge to give over to you, really what it means that the concept of money is mushrash, is rooted in the higher worlds, the same place where soul comes from.
It's a very deep concept in teachings of Reb Nachman and in the tzadikim but Reb Nachman definitely emphasized this inyan. But we have a chance to approach it on our level the best that we can do. Now I want you to look inside, there's a big big beautiful thing that'll hopefully be revealed to us and enhance our Purim like it's no one's business.
והנה עד כאן עסקנו במצות משלוח מנות.
So till now we were dealing mainly in this ma'amer on the pnimiyus of the mitzvah of mishloach manos.
אשר קיבלו על עצמם בני ישראל. That we accepted upon ourselves, like that's something that we did. Remember, mishloach manos is something that we took upon ourselves.
The mitzvah of matanos l'evyonim Mordechai Hayehudi was his takana.
אבל קיבלנו על עצמנו כדי לבטא את האהבה ואחדות שביניהם. To express the love and the achdus between us.
וביארנו עוד שמרדכי הצדיק תיקן מתנות לאביונים להודיע ולרמוז לכלל ישראל שהיו כולם כאביונים.
m'godel hagezeira just like we just said right now ועל כן צריכים כולם לעשות את ימי הפורים האלה בזמניהם בין הפרזים ובין המוקפים חומה whether you were living in a walled city, whether you're living in an unwalled city, when there's a gezeira on Klal Yisrael, you could run but you can't hide. You're part of it as well. You want to walk around running around saying I'm anti-Zionist thinking that some free-p, that's what we call these, the free-ps will then not touch you? Go check out, do a little bit of research on World War II and see which Jews were were exempt from the gezeira of the Fuhrer. Same thing.
Everyone's in it.
ועתה נבאר בהסתכלות נוספת now we're going to look in another way regarding the mitzva of matanos l'evyonim shetikeim Mordechai HaTzaddik. This is now we're going to go to a Gemorah in Pesachim.
אמרו חז"ל פסחים פז ע"ב לא הגלה הקדוש ברוך הוא את ישראל לבין האומות אלא כדי שיתווספו עליהם גרים.
What's the pshat of that statement? What does that mean? Pshat, louder. Hashem dispersed us all over the world so that we would attract geirim. That we would add on geirim to Klal Yisrael. That's what the Gemorah says, it's a complex Gemorah because we're not so big on like you know going out and converting people vechulu.
I saw like just saw footage you know Motzaei Shabbos there was this big thing in Times Square where they're like 5,000 Yidden doing Havdala. Did any of you see it? You saw what's happening at the same time like my niece was there actually. At the? Uh-huh. They had the whole Muslim Ramadan thing? So they held the whole prayers there and you see they grabbed two metumtamim that had no idea what was going on and they're such and they grabbed them and they had them repeat you know to to convert to Islam you basically say a a sentence.
More or less. And you see like that's what they're busy doing. Our inyan is not is not to go out and try to get converts to join us. However, the aftermath of the story of Purim is the pasuk ורבים מעמי הארץ מתייהדים.
What does that mean? That many of the people of the land were mityahadim. What is lehisyaheid? Became Jewish. But mityahadim means that it became, it the, mityaheid means they became that on their own. It wasn't because I came there and tried to grab them to become a Yid.
Mityahadim meaning me'atzmam, something happened to them. It's attraction instead of promotion. Bidyuk, legamrei, legamrei. And it's like Yisro as well and it's like any story of anyone that really is a ger tzedek, obviously, it's because there's a hisyahadus.
Also obviously you know V'rabim mei'amei ha'aretz Chazal also darshen, all the am aratzim, all those that had tainos, all those that said on all the chevra, they also mityahadim, they finally decided decided to start becoming a little bit Jewish, you know. V'rabim mei'amei ha'aretz, the am aratzim, mityahadim, they also became frum Yidden. But the Gemorah in Pesachim here tells us, this is a pretty strong statement. The reason Hashem sent us into galus is to add onto us converts.
That's what it says here. That's the pshat. But we're going to go deeper with that pshat.
ובעומק המכוון לבירור הניצוצות הקדושים המפוזרים בכל ארבע קצוות תבל.
So in in a deeper sense, this is a classic teaching from the Baal Shem Tov. The reason that we went out into galus is in order to be mivarer nitzotzos kedoshim to lift up holy sparks המפוזרים בכל ארבע קצוות תבל. So he's saying it's not doesn't really mean geirim per se, it means lifting up sparks, going out to the world and lifting up sparks that have that that fell and were taken into captivity by the nations of the world.
ונפלו לבין שבעים אומות.
They fell, sparks fell into the 70 nations. Ve'al kein Klal Yisrael went down to galus. Ve'al kein ועל כן כל אחד ואחד מישראל יורד כסדר לעוד ועוד גלויות הדעת והנפש להוסיף גרים היינו לגלות את השם בעוד מקומות ההסתרה וההעלמה. Go back, turn the page again, and I want to read again, read with me these words.
Ve'al kein, second to bottom line, כל אחד ואחד מישראל, you and me. You and me. We go down keseder, we also have our moments of feeling like we're thrown into galut. Don't kill me Turk, even living in Eretz Yisrael I have these moments of feeling like I'm thrown into galut.
What type of galut? Galuyot HaDaat VeHaNefesh. The Galus of the mind and of the soul. That type of Galut. Why do I go down into those places? What's the inyan, what's the reason that I have to experience Galus HaDaas and Galus HaNefesh? So he says because I have to be mosif gerim.
I also have to add on converts. What is he speaking about?
היינו לגלות את השם בעוד מקומות הסתרה והעלמה. It means to reveal Hashem in more places of concealment. That's...
It's interesting here that he refers to gerim and not nitzotzot, talking about within... within us as Yidden. What's the... what's the diyuk, what's the diyuk you're saying? Seems like he earlier made a diyuk between gerim as being from outside the am that we're...
that are being attracted and we're bringing in if they're interested through their attraction and nitzotzot which are Jewish neshamos that have been lost. But he... he makes a distinction, but here... When we're referencing sparks...
Yeah, but he's not. He says gerim. That's actually very... No, no, no, he's using the same lashon but he's explaining that that lashon also means nitzotzos that fell that have to be reclaimed.
So he's reconnecting. Yeah, yeah, he's reconnecting. He's re... but...
but have to be reclaimed. It's very hard for us to understand these things back in the day, like how... how in Chassidus would you see this l'maysah? So you see like in Lubavitch there's certain tunes, there's certain niggunim that are like, it's like the French national anthem and like totally non-Jewish songs that were kiveiyachol converted. There were sparks in that niggun, they were lifted up.
You know in Lubavitch right before Ne'ilah they sing the Napoleon's March. No, right before the end of Ne'ilah I think they sing the Napoleon's March. The... the real Tzaddikim understand what it means that there's sparks like in that in that example in like Heichal HaNiggina, right? And they...
they chapp it and lift it up. Magen David could be an example also. Yeah, how so? Well, I mean, I just read Rav Charkov's whole book on it, but... You did it in like half an hour.
The... the idea is that it's in all these other cultures, right? And some archaeologists will say it precedes us, not even sure if it was in our culture, but when we mitakken it, we uplift it, we attribute meaning to it, showing the unity of opposites and how it's essentially like everything that we stand for and we're actually doing a tikkun for it even though it was used elsewhere. A great example in modern times is when it happens subconsciously. Tell me something, do you remember this niggun? Doo doo doo doo doo doo doo doo doo doo doo.
Yidden! Yidden! Ding day day... That's Dschinghis Khan. It's a German group, Dschinghis Khan. Yeah.
I'll go even... I'll go even more kashur to like Eretz Yisrael and Zionism. Naomi Shemer admitted this. What's her...
what's her most famous song? Yerushalayim Shel Zahav. It was discovered much later after it was written that it is in... it is a... you could AI check it out, test me if I'm wrong.
It's like a... like the origins of... he's on it. No, no.
He... Okay. The origins of Yerushalayim Shel Zahav, she called it a te'unat avodah. What's a te'unat avodah? Work accident.
Yeah, a work accident. That she must have heard in her subconscious, like that there was this old Baltic tune that went something like... It stayed somewhere and then she approached אוויר הרים צלול כיין and then she wrote that song. But really those origins of that tune is also in something that is nothing al pney hashetach to look like it's something that has to do with Yiddishkeit.
So hopefully there was a little bit of ha'alat nitzotzos, the raising of sparks that had to be gathered from that song, which we don't understand these things. But in essence what he's saying over here is that we went out to Galut, it wasn't only a punishment. There's avoda to be done, to go and lift up sparks, gather them back and put it in our machaneh. Whatever that means.
Whatever that means. Now look at this.
ואתה בוא וראה מה שכתוב בליקוטי מוהר"ן תורה ל"ו. This is from Likutei...
we're going to learn it on a very pshat level, okay? Just the most basic level. There are mountains of peirushim on what we're about to learn right now from Rabbi Nachman, the 36th teaching in Sefer Likutei Moharan. But please keep your finger... keep your eye on the words.
Vizehu haklal. This is how the Rebbe opens up that teaching.
כי כל נפש מישראל, each one of us...
הוא משורש בשבעים נפש של בית יעקב.
Each one of us in our root comes from the 70 souls that came down with Yaakov like the beginning of Parshas Shemos describes: את כל יוצאי ירך נפש יעקב שבעים נפש. When it does the counting of how many people came down to Egypt in the beginning of Shemos, it gets up to 70. There's a whole shayla there. Rashi helps us with יוכבד בין החומות וכולי.
But the number is 70. So Rabbi Nachman says you and I, each of us, are included in our root, we come from the שבעים נפש יוצאי ירך יעקב.
שבעים נפש של בית יעקב and the 70 souls that came down from Beis Yaakov, מושרשים בשבעים פנים של תורה. They are rooted in the 70 faces of Torah, like we alluded to on Shabbos also at a certain point, I forgot when.
Right, when we quoted the line from Leron. Everyone has the מושרשים בשבעים פנים של תורה. So stick with me. Each of us are included in the 70 souls that initially came down into Egypt.
What were they busy doing in Egypt? Same thing. Lifting up sparks that fell. Sheviras hakeilim. We have to lift them back up and bring them back to where they belong.
And those 70 souls are k'neged the shivim panim, the 70 faces of Torah, as Chazal and the Zohar Hakadosh bring down many times, the 70 different ways that Torah ideas can be extracted and learned and taught out. 70 root ways. So we're sticking with the numbers. We're good so far, nachon?
זה לעומת זה עשה אלוקים.
So just like you saw in the gematria that we did on Shabbos about, let me see if I remember it right now, simcha poretz geder plus melech poretz geder equals ביקש להשמיד להרוג ולאבד את כל היהודים. Pretty intense. K'neged that we have אז יגמור בשיר מזמור חנוכת המזבח. Same gematria.
So whenever it comes to holy things, you're going to have the counter of that waiting right there. Nefesh Elokis, Nefesh Bahamis, and everything in our life. Reb Shlomo used to say in the name of Rabbi Nachman: if you're working really hard on something and it's going really smooth and you got no opposition, it's a siman that what you're doing is not that important. Nachash Mashiach.
Literally the same inyan of Nachash and Mashiach. So over here too, there's a k'neged zeh. What's the k'neged zeh? This is really fascinating.
שכנגד שבעים נפש של בית יעקב הם שבעים לשון.
There's 70 leshonos, שכל לשון ולשון יש לה מידה רעה בפני עצמה. The 70 languages of the nations of the world, each one of those languages has a מידה רעה בפני עצמה. It has its own bad attribute. Each language that comes from the 70 languages of the 70 nations, there's something there that needs to be extracted.
שכל לשון ולשון יש לה מידה רעה בפני עצמה, mah she'ein bachaverta. Each have their own negative quality, negative middah in their language.
ומחמת המידות האלו הם מרוחקים משבעים פנים של תורה. And because of these middos that each of these nations that stems from each of their languages has, they are distance and they are far from the other concept of 70, which is the shivim panim of Torah.
So far so good? Everyone, everyone with the Rebbe? Okay.
וכשהנפש של בית יעקב בא בגלות תחת יד שבעים לשון. What does it mean that the the soul that came from Beis Yaakov, that came from that 70 soul count, comes into golus and then it falls under the shlita of the 70 languages, which means midosaihem hara'im, their bad middos?
אזי היא רמת שבעין קלין. Then what will eventually happen will be the scream of the 70 voices, which he'll explain in a second.
Meaning once you realize that you're trapped, once you realize you're trapped and then you have a ratzon to want to get out, the screaming begins. What type of screaming? 70 screams.
כיולדת שקודם הלידה היא צועקת שבעין קלין. The Zohar in Pinchas teaches us that there are 70 screams that a woman in labor lets out before birth comes into the world.
And he continues here: k'neged shivim tavin. This corresponds to the 70 words that are in the mizmor Tehillim: מזמור תהלים למנצח מזמור לדוד יענך.
יענך ה׳ ביום צרה ישגבך שם אלהי יעקב what we say between Ashrei and u'va l'tzion. Now, the Rebbe says here, she'belo zeh, without this, ee efshar l'haled.
I know what you're thinking, epidural, right right away you're like I don't know about that there's epidural. What were you thinking about the Ethiopian woman? Ah, Ethiopian women, Jody tells me it's the most. You don't have to share. It's amazing.
Ethiopian women give birth besheket. It's it's fascinating. That's why I said it. Okay.
No I'm saying. Listen. lechavod Purim what you have to do is just clip just clip I was thinking Ethiopian women. Just clip that.
Gut Purim Gut Purim. Okay so I I have to tell you one thing that I saw in Rashi. I couldn't believe it. Firstly I'm doing this.
I never I don't know why stam I had a cheshek. I'm doing going through Rashi with the Megillah. Just Rashi and the Megillah. I saw a Rashi.
You're not gonna believe this. I mean maybe maybe many of you all do this so it's not a chiddush for you. But look listen to this. It says like this at the end of perek beis in the Megillah בימים ההם ומרדכי יושב בשער המלך קצף בגתן ותרש שני סריסי המלך משומרי הסף those two dudes that had a plot ויבקשו לשלוח יד במלך אחשורוש.
Then it says v'yivada hadavar l'Mordechai. Mordechai found out about it. Now how did Mordechai find out about what Bigthan and Teresh wanted to do? Rashi says to us שהיו מספרים דבריהם לפניו בלשון תרסי I don't know what that language is exactly but it's whatever it is ואין יודעים שהיה מרדכי מכיר בשבעים לשונות they didn't know that Mordechai knew all the 70 languages. But the the this is amazing.
How did he learn the 70 languages? So Rashi tells us שהיה מיושבי לשכת הגזית. Mordechai was in the Beis haMikdash, right? Where was his where was he sitting? Lishkas haGazis. Who if you're sitting in Lishkas haGazis, what are you privy to? Subject to everyone that comes in for all the court cases everything everyone that comes in. And also all the all the nations that would come to bring Korbanos, right? So his avoda while he was sitting up there in Lishkas haGazis is that he paid close attention to anyone that came to Beis haMikdash.
He learned their languages, he was baki in it regardless of whatever age he was. And therefore in that and he was already had within him the keys to do the avoda of birur haleshonos when he went out into golus. You understand this this is from Rashi because Rashi is telling us his avoda in the Beis haMikdash prepared him for for the beginning of this story to unfold to understand what these two people are saying in a non-Jewish lashon, he was able to extract from there the beginning of the yeshua because he was holding in the 70 versus 70. Zos ameres Mordechai haYehudi was a neshama klalis.
Mordechai is the tzaddik, Ish Yehudi, an Ish Yehudi a real Yid knows why he's in golus. A real Yid knows why he was sent to do something. He doesn't look at the world that it's hard and be like nebach me nebach me why is it so hard. He has the chochma of the שבעים לשונות כנגד שבעים נפשות to come back in and take care and begin to lift up sparks by using the power of language.
My Abba always used to tell me this when I was a little kid. He said he never told me learn music. Tilmad safos. He always told me this.
Tilmad safos. Learn languages learn languages. Didn't work so much. It didn't work that much where I I could fool around in a few languages but not really.
Like but to to be holding in languages it's amazing that Mordechai haYehudi again back to Beis haMikdash Hashem had it that where he was sitting in the Beis haMikdash enabled him to hundreds of not hundreds of years later tens of years later to be play the role in the geula because he learned the languages from people that would come to the Beis haMikdash and they didn't realize that he knows. It's an amazing thing. Now Rebbi Nachman continues one more paragraph from Rebbi Nachman.
וזהו כלל שכל נפש מישראל and I want us to believe this with all our heart and soul right now each one of us קודם שיש לה התגלות בתורה ובעבודה before you have a revelation in the learning that you're doing or in the avodas Hashem that you're doing.
And now what does that mean that you have a revelation? It means that it becomes clearer to you what your chelek in the Torah is before it becomes clearer to you why you had to go through something why something was hard but you stick with Torah and avoda so אזי מנסין ומצרפין את הנפש. They test and litzrof, meleches hatzrifah, I don't know what the right, how do you say that? Smelt? Smelt. Yeah, tzorfim, to smelt? Yeah, it's like burning, like smelting in a big, bidyuk. It's a big company that's Hatzorfim.
That's what they do. Silversmithing. Goldsmith. Go there, so they all אזי מנסין ומצרפין את הנפש, you have to go through such nisyonos and tzirof of the soul.
בגלות של שבעים לשון, in this galus that's called 70 languages, which Rebbi says that means ta'avoseihem. It doesn't mean that you suffer because you hear a language that drives you crazy. It means that each language represents a certain mida ra that each nation has. You get tested with certain midos that are sholet in other nations.
וכשהיא באה במדותיהן בגלות אזי היא רמז שבעים קלין. And when you really want to get out of galus for real, you have to have 70 screams, because there's 70 different midos from the 70 different nations. This alludes to the 70 screams that a person has.
כי התגלות היא בחינת לידה.
When something is revealed, when there's a chiddush, is that's the aspect of birth.
כי קודם התגלות של תורה, before the Torah gets clearer to you, אזי היא בחינת עיבור. What's ibbur in English? Fetus. Where is a fetus? Concealed.
שהתורה היא נעלם ממנו. What you're about to grab, it's ne'elam mimeno. You don't have it yet, but you can smell that it's mamash right there. And the only way to get it out, the Rebbi is saying, is through the screaming, just like a woman before she gives birth has to have these shivim kalin, these 70 screams.
Unless you're Ethiopian. Ka'atzamim beveten hamalei'ah, like bones in a full stomach, that's what Shlomo Hamelech says in Koheles, that refers to a fetus.
בחינת ואנכי הסתר אסתיר, which was what was happening on Purim. I feel that despite all the miracles, we are still in a very strange state of concealment within a concealment here as well.
As much as it's revealed to us that we are here, I wouldn't want to be anywhere else in the world, but the picture of like, but what's actually happening? No one understands anything. No one knows what's going on, besides Achashveirosh. It's funny, besides Achashveirosh. Like, he's the only one that actually knows when and if, kiviyachol, right? But all of us here are in a place of hastara shebetoch hahastara.
Wild. Same story, Likkutei Halachos, this kind of all pieces that all the Yidden were like, okay, Esther's in now. She's got this cover, she's got our back, we're like, this is how it's going to go. What? She invites to a party with Haman? Are you kidding me? I can't even count on her.
So we like, it's not going to go the way we think. It hasn't and it won't. But the Melo HaOmer says something amazing about that because because we had relied on her but then we couldn't rely on her or Mordechai, the only kli left was to rely on Hashem and that's why we put our emunah on this point. That's the point.
So again בחינת ואנכי הסתר אסתיר היינו בגלות במדות הרעות של שבעים לשון. We found ourselves consumed with the mida ra of the 70 nations. Each time there was a different mida that was sholet over us. So the klal is כי הקליפה קדמה לפרי.
This is just what it is, the klipa, the shell always comes before the fruit.
ומי שהרבי אומר ומי שרוצה לאכול הפרי, you want to eat the fruit? I'm sure you want to eat the fruit. I'm sure you want to eat the fruit. There's only one inyan, the way Hashem designed it is that צריך לשבר מקודם הקליפה.
Klipa killer. I just found out it's you. I had no idea what it was. Klipa killer.
Lachen kodem haisgalus, מוכרח הנפש לבוא בגלות. So therefore, before there's revelation, the nefesh, the soul has to come through the galus, which means bemidoseihem. You have to go through tasting what it feels like to be consumed by a mida ra, which Reb Noson tells us over and over again in Likkutei Halachos that in emes le'amito that has no shaychus to the nefesh of a Yid, averos, midos ra'os, these have no shaychus to nefesh haYid. Ah, but how could it be...
And therefore the avodah is this the design: you have to crack the shell open before you could taste the fruit kedei l'shavram, to break it, ולבוא אחר כך להתגלות, and then to come to a state of revelation. This we learned, this is the most basic pshat, okay, how you could learn this piece in Likutei Moharan. It doesn't get more simple. It's way deeper than what we just said right now, but for our shiur, it's enough for understanding now how he's going to end this.
Hisgalus, hisgalus and golus is the same shoresh? Is it the same shoresh? I think so. I don't know. It sounds the same, but I don't know if it's the same shoresh. Is geulah and golus the same shoresh? It's written same.
Maybe it's not. Geulah and gola is just the aleph, so yeah, those are nice vorts, but I'm saying in terms of shoresh of the words. I don't know. V'hinei isa, so it says like this: שהתאוה היותר גדולה ומגונה היא תאות ממון.
We always think, what's the dirtiest taiva we can have? What do we usually think? Bris. All those things have to do with shmiras habris. Says over here, and I don't know, I don't know if this is a typo, maybe one of you know what this rashei teivos is, but I've been thinking about it for a while and I can't I can't crack it. If it was ches mem, I would say it's Choshen Mishpat, but I don't know what it is.
Likutei Moharan? No. I'm not sure. One of the chevra will tell us. The greatest taiva and megunah, you know megunah means like filthy, is the taiva of mamon.
Why? Why do you think that's the filthiest middah, the filthiest taiva? It brings with it all the other taivos. It's the pesach hashaar for everything else. Didn't mamon replace avodah zarah? Where? When Ezra was able to eradicate the taiva that Am Yisrael had for avodah zarah after the Bayis Rishon? It went into mamon. It went into mamon.
ובזה יובן שקודם התגלות של בית המקדש השני ותורה שבעל פה. So before we have this revelation called the second Beis Hamikdash, and we have this revelation through Ezra Hasofer that's called the oral Torah, Torah shebe'al peh.
וקודם שכלל ישראל חוזרים לארץ ישראל, before yiden come back to Eretz Yisrael, which we know didn't end up happening in its fullest at all after the story of Purim, there was an avodah that's still left on us today.
צריכים לברר את התאוה היותר שורשית.
We must do a birur through the most rooted taiva that comes not from yiden, but it comes from umos ha'olam, the inyan of ashirus, the inyan of taivas mamon. And by the way, doing a birur on the taiva of mamon does not mean let's be happy being poor, at all. In Rebbi Nachman's teachings, one of the most famous ones for me at least was the 60th teaching, which speaks about that there's certain tzadikim could only serve God if they were rich. Like who? Moshe Rabbeinu and Rabbi Yehuda HaNasi for starters.
Moshe Rabbeinu was very, very rich. Avraham Yitzchak v'Yaakov at times were very, very rich as well. Moshe Rabbeinu, Rabbi Yehuda HaNasi. What's that? You couldn't be a Navi without being rich.
Lo bediyuk. Lo bediyuk, because Moshe Rabbeinu stands out because of the lashon of psal lecha. So Rashi says there: hapesoles yiheyeh shelcha. Carve the asereth hadibros, that's right, and the sapphire, that stone which was the most valuable thing in the world, that should be for you.
Rabbi Yehuda HaNasi was also very, very rich, and he brings different dugmaos of tzadikim that their way of ashirus, their way of serving Hashem could have only happened through their inyan of being very wealthy. That doesn't mean that's taivas mamon. You could be very, very wealthy and have a full fixing of taivas mamon. You could also be very, very poor, have no mamon and be sunk into taivas mamon.
So we're not speaking about having versus not having. We're speaking about what role does it play in my mind and in my heart. How much does it tofes for me? So he says here, צריכים לברר את התאוה היותר שורשית, and when you realize how much this inyan of mamon consumes your mind and you base so much of your self-worth or how much Hashem loves you or doesn't love you based on how much which you have or don't have or how you look at other people that have versus not having and how much the whole way you view life the whole way you machshiv people or don't machshiv people which is naturally based on taivas mammon when you've done a birur through that he says ובכך מכניעים את כח הסטרא אחרא בשלמות you mamash it's a strong lashon you machnia you have the other side completely subjugated mamash v'al yedei zeh through this inyan of birur taivas mammon v'al yedei zeh now it's interesting the Megilla speaks so much about money there's so much talk about money throughout the Megilla everywhere in the Megilla it's about money and clothes stam the Megilla is money and clothes what's that sorry oh okay I thought you were giving a chidush a hisgalus v'al yedei zeh once we went through this קיבלו כלל ישראל את הכח לעלות לארץ ישראל ולבנות את בית המקדש so it's true not everyone came but those that were that that did manage to come that also they must be Rav Kluger is saying the ones that went through that birur of money and they were able to come and move to Eretz Yisrael and build the Beis Hamikdash someone came someone was on a trip recently and from somewhere in the states and some of the chevra like brother it's time to come home it's time to come home he's like listen find me that guy that's willing to you know hire me for 100 grand a year I'll be here in a second so what do you say to that that's it huh that's it what do you say to a person like that be'emes l'amito what do you say you have to shecht the sitra achra you just have to shecht it well I mean you can't you can't say that because we're all living proofs those of us that are here that that has nothing to little to do with our inyan of how we're able to be here and it's not that we live on you know as paupers we work we try to work that's not what that's not how it works that's not how you build Eretz Yisrael with those cheshbonos v'zeh mah she'ramaz we're ending here וזה מה שרמז מרדכי לאסתר על אודות פרשת הכסף this is what Haman this is what Mordechai alluded to Esther when it says towards the end of the Megilla regarding parshas hakesef that's what it's called the parsha of money שרצה המן לשקול על כלל ישראל what was the whole thing of Haman's thing what was the whole inyan of Haman and the and the poor and everything it was all money related that's how Mordechai calls it v'es parshas hakesef I forgot the lashon of the pasuk ואת פרשת הכסף אשר ביקש המן לשקול על גנזי היהודים I think that's what it is so however way we look at this we have to understand and this is just like a taste of it there's two nekudos to take from today one is that Mordechai wanted us all to remember you're about to give to a pauper right to an evyon you were there you were also right there never forget that ever ever never forget that without the saving grace of Hakadosh Baruch Hu that last second you were also bebechinas evyon the second thing is to understand when we go through suffering it's because we are about to have hisgalus we're about to have a revelation there's going to be hisgalus of emes and light in the world we get tangled up in a middah ra'ah that comes from another nation I don't know exactly which nation over here from the shivim umos were madbik the inyan of mammon into us we could easily say it's Paras but I don't know exactly and we had to go through a birur of mammon before the story of Purim could end and therefore Mordechai's like okay so listen if that's the case there's gotta be a takkana here called matanos l'evyonim cause that's etched in the story of Purim and maybe that's why Chazal were so clear to say in Purim only on Purim you could say this כל הפושט יד נותנים לו not that anyone that puts out his arm you give him why cause it's an auspicious time not for him to mekabel something but for you to mekabel a tikkun in your neshama regarding how you are when it comes to money this is very very basic basic levels over here but before we go into Purim I wanted us to at least taste also a shtickel pnimiyus when it comes to the mitzvah of matanos l'evyonim Moshe Gersh said it's maybe Chayei Moharan Torah Ayin it wouldn't I know it wouldn't be because Torah it doesn't go there by Torahs in Chayei Moharan it's there it's there. Torah Taf Ayin.
Torah Taf Ayin. Oh, the Piska! Piska Taf Ayin. Piska Taf Ayin. Yeah.
The only thing is Chayey Moharan is not, Chayey Moharan is stories. Chayey Moharan is less Torah-like. It could be, we'll look inside. Yeah.
We'll look inside. Sefer. What does it say?
כי עכשיו זאת התאווה של ממון והנהגת העולם הממון והעשירות והנהגת העולם גדולה יותר. Oh, yofi.
Say it a little clearer, sorry. It's a long piece. No, just the words that you said right now that I could hear.
כי עכשיו זאת התאווה של ממון והנהגת העולם גדולה יותר מתאווה הנ"ל.
Wait, wait. What's hanal? It's probably first the Briss. I don't know. It's, I'm for sure, he said it's now bigger than the taivah from before.
What's the taivah before? Yeah. He's saying, I mean that's pretty, the Rebbe said a lot of things about taivas niof. He said he couldn't, couldn't understand anything else after Parshas, Parshas Shkalim, you know? Yeah, yeah. It's wild.
And we read it, and it's interesting because we read it, we're going to read it again in this tkufah as well with Ki Sisa. It's interesting. He said it's short.