Table of contents
Baruch Shalom Ha-Levi Ashlag (Rabash)/Articles
What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?
Purpose of Society - 1. 1-1 (1984)
Purpose of Society - 2. 1-2 (1984)
Concerning Love of Friends. 2 (1984)
Love of Friends - 1. 3 (1984)
They Helped Every One His Friend. 4 (1984)
What Does the Rule "Love Thy Friend as Thyself" Give Us. 5 (1984)
Love of Friends - 2. 6 (1984)
According to What Is Explained Concerning “Love Thy Friend as Thyself”. 7 (1984)
Which Keeping of Torah and Mitzvot Purifies the Heart. 8 (1984)
One Should Always Sell the Beams of His House. 9 (1984)
What Is the Degree One Should Achieve in Order Not to Have to Reincarnate? . 10 (1984)
Concerning Ancestral Merit. 11 (1984)
Concerning the Importance of Society. 12 (1984)
Sometimes Spirituality Is Called "a Soul". 13 (1984)
Forevermore One Sells All That Is His and Marries a Wise Disciple's Daughter. 14 (1984)
Is It Possible Something Negative Comes From Above. 15 (1984)
Concerning Bestowal. 16 (1984)
Concerning the Importance of Friends. 17-1 (1984)
The Agenda of the Assembly - 1. 17-2 (1984)
And It Shall Come to Pass When You Come to the Land that the Lord Your God Gives You. 18 (1984)
You Stand Today, All of You. 19 (1984)
Make for Yourself a Rav and Buy Yourself a Friend - 1. 1 (1985)
Concerning Branch and Root. 2 (1985)
Concerning Truth and Faith. 3 (1985)
These Are the Generations of Noah. 4 (1985)
Go Forth From Your Land. 5 (1985)
And the Lord Appeared to Him by the Oaks of Mamre. 6 (1985)
The Life of Sarah. 7 (1985)
Make for Yourself a Rav and Buy Yourself a Friend - 2. 8 (1985)
Jacob Went Out. 9 (1985)
And Jacob Went Out. 10 (1985)
Concerning the Debate between Jacob and Laban. 11 (1985)
Jacob Dwelled in the Land Where His Father Had Lived. 12 (1985)
Mighty Rock of My Salvation. 13 (1985)
I Am the First and I Am the Last. 14 (1985)
And Hezekiah Turned His Face to the Wall. 15 (1985)
But the More They Afflicted Them. 16 (1985)
Know Today and Reply to Your Heart. 17 (1985)
Concerning the Slanderers. 18 (1985)
Come unto Pharaoh - 1. 19 (1985)
He Whose Heart Is Hardened. 20 (1985)
We Should Always Discern between Torah and Work. 21 (1985)
The Whole of the Torah Is One Holy Name. 22 (1985)
On My Bed at Night. 23 (1985)
Three Times in the Work. 24 (1985)
In Every Thing We Must Discern between Light and Kli. 25 (1985)
Show Me Your Glory. 26 (1985)
Repentance. 27 (1985)
The Spies. 28 (1985)
The Lord Is Near to All Who Call upon Him. 29 (1985)
Three Prayers. 30 (1985)
One Does Not Regard Oneself as Wicked. 31 (1985)
Concerning the Reward of the Receivers. 32 (1985)
The Felons of Israel. 33 (1985)
And I Pleaded with the Lord. 34 (1985)
When a Person Knows What Is Fear of the Creator. 35 (1985)
And There Was Evening and There Was Morning. 36 (1985)
Who Testifies to a Person. 37 (1985)
A Righteous Who Is Happy, a Righteous Who Is Suffering. 38 (1985)
Hear Our Voice. 39 (1985)
Moses Went. 1 (1986)
Lend Ear, O Heaven. 2 (1986)
Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)
Concerning Hesed [Mercy]. 4 (1986)
Concerning Respecting the Father. 5 (1986)
Confidence. 6 (1986)
The Importance of a Prayer of Many. 7 (1986)
Concerning Help that Comes from Above. 8 (1986)
Concerning the Hanukkah Candle. 9 (1986)
Concerning Prayer. 10 (1986)
A Real Prayer Is over a Real Deficiency. 11 (1986)
What Is the Main Deficiency for which One Should Pray?. 12 (1986)
Come unto Pharaoh - 2. 13 (1986)
What Is the Need to Borrow Kelim [Vessels] from the Egyptians?. 14 (1986)
A Prayer of Many. 15 (1986)
The Lord Has Chosen Jacob for Himself. 16 (1986)
The Agenda of the Assembly - 2. 17 (1986)
Who Causes the Prayer. 18 (1986)
Concerning Joy. 19 (1986)
Should One Sin and Be Guilty. 20 (1986)
Concerning Above Reason. 21 (1986)
If a Woman Inseminates. 22 (1986)
Concerning Fear and Joy. 23 (1986)
The Difference between Charity and Gift. 24 (1986)
The Measure of Practicing Mitzvot [Commandments]. 25 (1986)
A Near Way and a Far Way. 26 (1986)
The Creator and Israel Went into Exile. 27 (1986)
A Congregation Is No Less than Ten. 28 (1986)
Lishma and Lo Lishma. 29 (1986)
The Klipa [Shell/Peel] that Precedes the Fruit. 30 (1986)
Concerning Yenika [Nursing] and Ibur [Impregnation]. 31 (1986)
The Reason for Straightening the Legs and Covering the Head During the Prayer. 32 (1986)
What Are Commandments that a Person Tramples with His Feet. 33 (1986)
Judges and Officers. 34 (1986)
The Fifteenth of Av. 35 (1986)
What Is Preparation for Selichot [Forgiveness]. 36 (1986)
The Good Who Does Good, to the Bad and to the Good. 1 (1987)
The Importance of Recognition of Evil. 2 (1987)
All of Israel Have a Part in the Next World. 3 (1987)
It is Forbidden to Hear a Good Thing From a Bad Person. 4 (1987)
What Is the Advantage in the Work More than in the Reward?. 5 (1987)
The Importance of Faith that Is Always Present. 6 (1987)
The Miracle of Hanukkah. 7 (1987)
The Difference between Mercy and Truth and Untrue Mercy. 8 (1987)
One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)
What Is the Substance of Slander and Against Whom Is It?. 10 (1987)
Purim, and the Commandment: Until He until He Does Not Know. 11 (1987)
What Is Half a Shekel in the Work - 1. 12 (1987)
Why the Festival of Matzot Is Called Passover. 13 (1987)
The Connection between Passover, Matza, and Maror. 14 (1987)
Two Discernments in Holiness. 15 (1987)
The Difference between the Work of the General Public and the Work of the Individual . 16 (1987)
The Severity of Teaching Idol Worshippers the Torah. 17 (1987)
What is the Preparation for Reception of the Torah - 1. 18 (1987)
What Are Revealed and Concealed in the Work of the Creator?. 19 (1987)
What Is Man’s Private Possession?. 20 (1987)
What Are Dirty Hands in the Work of the Creator?. 21 (1987)
What Is the Gift that a Person Asks of the Creator?. 22 (1987)
Peace After a Dispute Is More Important than Having No Disputes At All. 23 (1987)
What is Unfounded Hatred in the Work. 24 (1987)
What Is Heaviness of the Head in the Work?. 25 (1987)
What Is a Light Commandment. 26 (1987)
What Are “Blessing” and “Curse” in the Work?. 27 (1987)
What Is Do Not Add and Do Not Take Away in the Work?. 28 (1987)
What Is “According to the Sorrow, So Is the Reward”?. 29 (1987)
What Is a War Over Authority in the Work – 1. 30 (1987)
What Is Making a Covenant in the Work. 31 (1987)
Why Life Is Divided into Two Discernments. 1 (1988)
What Is the Extent of Teshuva [Repentance]?. 2 (1988)
What It Means that the Name of the Creator is “Truth”. 3 (1988)
What Is the Prayer for Help and for Forgiveness in the Work?. 4 (1988)
What Is, “When Israel Are in Exile, the Shechina Is With Them,” in the Work?. 5 (1988)
What Is the Difference between a Field and a Man of the Field, in the Work?. 6 (1988)
What Is the Importance of the Groom, that His Iniquities Are Forgiven?. 7 (1988)
What Does It Mean that One Who Prays Should Explain His Words Properly?. 8 (1988)
What Does It Mean that the Righteous Suffers Afflictions?. 9 (1988)
What Are the Four Qualities of Those Who Go to the Seminary, in the Work?. 10 (1988)
What Are the Two Discernments before Lishma?. 11 (1988)
What Are Torah and Work in the Way of the Creator?. 12 (1988)
What Is “the People’s Shepherd Is the Whole People” in the Work?. 13 (1988)
The Need for Love of Friends. 14 (1988)
What Is “There Is No Blessing in an Empty Place” in the Work?. 15 (1988)
What Is the Foundation on which Kedusha [Holiness] Is Built?. 16 (1988)
The Main Difference between a Beastly Soul and a Godly Soul. 17 (1988)
When Is One Considered “A Servant of the Creator” in the Work?. 18 (1988)
What Are Silver, Gold, Israel, Rest of Nations, in the Work?. 19 (1988)
What Is the Reward in the Work of Bestowal?. 20 (1988)
What Does It Mean that the Torah Was Given Out of the Darkness in the Work?. 21 (1988)
What Are Merits and Iniquities of a Righteous in the Work?. 22 (1988)
What Beginning in Lo Lishma Means in the Work. 23 (1988)
What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?. 24 (1988)
What Is the Preparation on the Eve of Shabbat, in the Work?. 25 (1988)
What Is the Difference between Law and Judgment in the Work?. 26 (1988)
What Is, “The Creator Does Not Tolerate the Proud,” in the Work?. 27 (1988)
What Is, His Guidance Is Concealed and Revealed?. 28 (1988)
How to Recognize One Who Serves God from One Who Does Not Serve Him. 29 (1988)
What to Look For in the Assembly of Friends. 30 (1988)
What Is the Work of Man, in the Work, which Is Attributed to the Creator?. 31 (1988)
What Are the Two Actions During a Descent?. 32 (1988)
What Is the Difference between General and Individual in the Work of the Creator?. 33 (1988)
What Are Day and Night in the Work?. 34 (1988)
What Is the Help in the Work that One Should Ask of the Creator?. 35 (1988)
What Is the Measure of Repentance?. 1 (1989)
What Is a Great or a Small Sin in the Work?. 2 (1989)
What Is the Difference between the Gate of Tears and the Rest of the Gates?. 3 (1989)
What Is a Flood of Water in the Work?. 4 (1989)
What Does It Mean that the Creation of the World Was by Largess?. 5 (1989)
What Is Above Reason in the Work?. 6 (1989)
What Is “He Who Did Not Toil on the Eve of Shabbat, What Will He Eat on Shabbat” in the Work?. 7 (1989)
What It Means, in the Work, that If the Good Grows, So Grows the Bad. 8 (1989)
What Is, “Calamity that Comes upon the Wicked Begins with the Righteous,” in the Work?. 9 (1989)
What Does It Mean that the Ladder Is Diagonal, in the Work?. 10 (1989)
What Are the Forces Required in the Work?. 11 (1989)
What Is a Groom’s Meal?. 12 (1989)
What Is the “Bread of an Evil-Eyed Man” in the Work?. 13 (1989)
What Is the Meaning of “Reply unto Your Heart”?. 14 (1989)
What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)
What Is the Prohibition to Bless on an Empty Table, in the Work?. 16 (1989)
What Is the Prohibition to Greet Before Blessing the Creator, in the Work?. 17 (1989)
What Is, “There Is No Blessing in That Which Is Counted,” in the Work?. 18 (1989)
Why Is Shabbat Called Shin-Bat in the Work?. 19 (1989)
What Does It Mean that the Evil Inclination Ascends and Slanders, in the Work?. 20 (1989)
What Is, “A Drunken Man Must Not Pray, in the Work?. 21 (1989)
Why Are Four Questions Asked Specifically on Passover Night?. 22 (1989)
What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?. 23 (1989)
What Is “Do Not Slight the Blessing of a Layperson” in the Work?. 24 (1989)
What Is “He Who Has a Flaw Shall Not Offer [Sacrifice]” in the Work?. 25 (1989)
What Is “He Who Defiles Himself Is Defiled from Above” in the Work?. 26 (1989)
What Is the Meaning of Suffering in the Work?. 27 (1989)
Who Needs to Know that a Person Withstood the Test?. 28 (1989)
What Is the Preparation to Receive the Torah in the Work? - 2. 29 (1989)
What Is the Meaning of Lighting the Menorah in the Work?. 30 (1989)
What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?. 31 (1989)
What Does It Mean that Oil Is Called “Good Deeds” in the Work?. 32 (1989)
What Are Spies in the Work?. 33 (1989)
What Is Peace in the Work?. 34 (1989)
What Is, “He Who Is Without Sons,” in the Work?. 35 (1989)
What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)
What Is “A Road Whose Beginning Is Thorns and Its End Is a Plain” in the Work?. 37 (1989)
What Are Judges and Officers in the Work?. 38 (1989)
What Is, “The Torah Speaks Only Against the Evil Inclination,” in the Work?. 39 (1989)
What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?. 40 (1989)
The Daily Schedule. 41 (1989)
What Does “May We Be the Head and Not the Tail” Mean in the Work?. 1 (1990)
What Is the Meaning of Failure in the Work?. 2 (1990)
What It Means that the World Was Created for the Torah. 3 (1990)
What It Means that the Generations of the Righteous are Good Deeds, in the Work. 4 (1990)
What It Means that the Land Did Not Bear Fruit before Man Was Created, in the Work. 5 (1990)
When Should One Use Pride in the Work?. 6 (1990)
What Are the Times of Prayer and Gratitude in the Work?. 7 (1990)
What It Means that Esau Was Called “A Man of the Field,” in the Work. 8 (1990)
What Is, “A Ladder Is Set on the Earth, and Its Top Reaches Heaven,” in the Work?. 9 (1990)
What Does It Mean that Our Sages Said, “King David Did Not Have a Life,” in the Work?. 10 (1990)
What Placing the Hanukkah Candle on the Left Means in the Work. 11 (1990)
Why Is the Torah Called “Middle Line” in the Work? - 1. 12 (1990)
What Does It Mean that by the Unification of the Creator and the Shechina, All Iniquities Are Atoned?. 13 (1990)
What Is True Hesed in the Work?. 14 (1990)
What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?. 15 (1990)
What Is “For Lack of Spirit and for Hard Work,” in the Work?. 16 (1990)
What Is the Assistance that He who Comes to Purify Receives in the Work?. 17 (1990)
Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work. 18 (1990)
Why Is the Torah Called “Middle Line” in the Work? - 2. 19 (1990)
What Is Half a Shekel in the Work? - 2. 20 (1990)
What Is, “As I Am for Nothing, so You Are for Nothing,” in the Work?. 21 (1990)
What Is the Order in Blotting Out Amalek?. 22 (1990)
What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?. 23 (1990)
What Does, “Everything that Comes to Be a Burnt Offering Is Male,” Mean in the Work?. 24 (1990)
What Is, “Praise the Lord, All Nations,” in the Work?. 25 (1990)
What Is, “There Is None as Holy as the Lord, for There Is None Besides You,” in the Work?. 26 (1990)
What Is, “Every Blade of Grass Has an Appointee Above, Who Strikes It and Tells It, Grow!” in the Work?. 27 (1990)
What Is, “Warn the Great about the Small,” in the Work?. 28 (1990)
What Is, “The Torah Exhausts a Person’s Strength,” in the Work?. 29 (1990)
What It Means that “Law and Ordinance” Is the Name of the Creator in the Work. 30 (1990)
What “There Is No Blessing in That Which Is Counted” Means in the Work. 31 (1990)
What “Israel Do the Creator’s Will” Means in the Work. 32 (1990)
What Is “The Earth Feared and Was Still,” in the Work?. 33 (1990)
What Are “A Layperson’s Vessels,” in the Work?. 34 (1990)
What Is “He Who Enjoys at a Groom’s Meal,” in the Work?. 35 (1990)
What Is, “The Children of Esau and Ishmael Did Not Want to Receive the Torah,” in the Work?. 36 (1990)
What Is, “The Shechina Is a Testimony to Israel,” in the Work?. 37 (1990)
What Is, “A Cup of Blessing Must Be Full,” in the Work?. 38 (1990)
What Is, “Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,” in the Work?. 39 (1990)
What Is, “For You Are the Least of All the Peoples,” in the Work?. 40 (1990)
What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?. 41 (1990)
What Are a Blessing and a Curse, in the Work?. 42 (1990)
What Is, “You Shall Not Plant for Yourself an Asherah by the Altar,” in the Work?. 43 (1990)
What Is an Optional War, in the work? - 2. 44 (1990)
What Is, “The Concealed Things Belong to the Lord Our God,” in the work?. 45 (1990)
The Order of the Work, from Baal HaSulam. 46 (1990)
What Is, “We Have No Other King But You,” in the Work?. 1 (1991)
What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?. 2 (1991)
What Is, “The Wicked Will Prepare and the Righteous Will Wear,” in the Work?. 3 (1991)
What Is, “The Saboteur Was in the Flood, and Was Putting to Death,” in the Work?. 4 (1991)
What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?. 5 (1991)
What Is, “The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,” in the Work?. 6 (1991)
What Is “Man” and What Is “Beast” in the Work?. 7 (1991)
What Is, “And Abraham Was Old, of Many Days,” in the Work?. 8 (1991)
What Is, “The Smell of His Garments,” in the Work?. 9 (1991)
What Does “The King Stands on His Field When the Crop Is Ripe” Mean in the Work?. 10 (1991)
What It Means that the Good Inclination and the Evil Inclination Guard a Person in the Work. 11 (1991)
These Candles Are Sacred. 12 (1991)
What “You Have Given the Strong to the Hands of the Weak” Means in the Work. 13 (1991)
What Does It Mean that Man’s Blessing Is the Blessing of the Sons, in the Work?. 14 (1991)
What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?. 15 (1991)
Why We Need “Reply unto Your Heart,” to Know that the Lord, He Is God, in the Work. 16 (1991)
What Is, “For I Have Hardened His Heart,” in the work?. 17 (1991)
What It Means that We Should Raise the Right Hand over the Left Hand, in the Work. 18 (1991)
What Is, “Rise Up, O Lord, and Let Your Enemies Be Scattered,” in the Work?. 19 (1991)
What Is, “There Is Nothing that Has No Place,” in the Work?. 20 (1991)
What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?. 21 (1991)
What Is “A Lily Among the Thorns,” in the Work?. 22 (1991)
What Is the Meaning of the Purification of a Cow’s Ashes, in the Work?. 23 (1991)
What Does It Mean that One Should Bear a Son and a Daughter, in the Work?. 24 (1991)
What Does It Mean that One Who Repents Should Be in Happiness?. 25 (1991)
What Is Revealing a Portion and Covering Two Portions in the Work?. 26 (1991)
What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?. 27 (1991)
What Are Holiness and Purity, in the Work?. 28 (1991)
What Does It Mean that a High Priest Should Take a Virgin Wife, in the Work?. 29 (1991)
What Does It Mean that One Who Was On a Far Off Way Is Postponed to a Second Passover, in the Work?. 30 (1991)
What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?. 31 (1991)
What Are Banners in the Work?. 32 (1991)
What Does It Mean that the Creator Favors Someone, in the Work?. 33 (1991)
What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work?. 34 (1991)
What Is the Meaning of “Spies,” in the Work?. 35 (1991)
What Is, “Peace, Peace, to the Far and to the Near,” in the Work?. 36 (1991)
What Is the “Torah” and What Is “The Statute of the Torah,” in the Work?. 37 (1991)
What Is the “Right Line,” in the Work?. 38 (1991)
What Does It Mean that the Right Must Be Greater than the Left, in the Work?. 39 (1991)
What Are Truth and Falsehood in the Work?. 40 (1991)
What Should One Do If He Was Born With Bad Qualities?. 41 (1991)
What Is, “An Ox Knows Its Owner, etc., Israel Does Not Know,” in the Work?. 42 (1991)
What Is, “You Will See My Back, But My Face Shall Not Be Seen,” in the Work?. 43 (1991)
What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)
What Does It Mean that a Judge Must Judge Absolutely Truthfully, in the Work?. 45 (1991)
What Is the Son of the Beloved and the Son of the Hated in the Work?. 46 (1991)
What Does It Mean that the Right and the Left Are in Contrast, in the Work?. 47 (1991)

What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?

Article 21, 1991

The verse says, “Remember what Amalek did to you along the way when you came out from Egypt, what happened to you along the way. Blot out the memory of Amalek from under heaven; do not forget.”

We should understand why we must remember what Amalek did to us in order to observe “Blot out the memory of Amalek.” That is, this means that if we do not remember what he did to us, we cannot blot out, but rather precisely as much as we remember of him, this we can blot out, and not more. We should understand what it means in the work that he says, “Blot out the memory of Amalek,” and if we have no memory then we cannot blot out. Therefore, first we were given the Mitzva [commandment/good deed], “Remember what Amalek did to you,” and then we have the memory of Amalek, and we can carry out the Mitzva of blotting out Amalek.

It is known that there is no light without a Kli [vessel], no filling without a lack. Hence, a person cannot do anything if he has no need for that same thing. Therefore, how can we blot out Amalek if we have no need to blot him out? That is, a person does not know what is Amalek or why we need to perform the action of blotting him out. Therefore, first we must know what is Amalek and what troubles he had done to us. Afterward, to the extent that we understand that he is causing us troubles, to that extent we are ready to observe “Blot out the memory of Amalek.”

In other words, according to one’s memory of the troubles he had done to him, to that extent a person is willing to blot him out. That is, precisely according to what he remembers that he had harmed him, to that extent he wants to remove him from the world. If a person does not remember that he had done to him many troubles, then he has no need to blot him out. Hence, to the extent that he remembers, he can blot him out, and not more.

It follows that it is impossible to observe the blotting out of Amalek, but only to the extent that he remembers the troubles that he did to him. For this reason, the preparation for blotting out Amalek should be that one must know what is Amalek, meaning what is the role of Amalek against the people of Israel. It is about this that the verse says, “Remember what Amalek did to you along the way when you came out from Egypt, what happened to you along the way.”

To the extent that a person feels the “what Amalek did to you,” he can carry out “Blot out the memory of Amalek.” That is, if a person does not remember that Amalek harmed him, he has no reason to blot him out. When a person introspects and wants to see who is his enemy and does him only harm, it is the will to receive for one’s own sake, which is called the “evil inclination,” since it prevents a person from receiving the delight and pleasure that the Creator wants to give him.

Therefore, when one looks at it, to the extent that he feels that the will to receive is his enemy, to the extent of the preparation to know and to feel the suffering it causes him, only to that extent is one willing to obliterate it from the world. This is the meaning of what is written, “Blot out the memory of Amalek.” That is, this implies that we should know that we can blot out only to the extent that we remember what is the measure of the bad that he had done to us.

Accordingly, we can understand why we read the portion Zachor [remember] before Purim. First we must understand what is Purim in the work. The importance of Purim is explained in the words of the ARI (The Study of the Ten Sefirot, Part 15, Item 220), “This is the meaning of what is written, ‘Their memory shall not fade from their descendants.’ That illumination is on the days of Purim each and every year. Therefore, in the future, all the occasions will be cancelled except for the scroll of Esther. The reason is that there has never been such a great miracle, not on Sabbaths and not on good days, for such an illumination to be. In this respect, there is a big merit to Purim over all other days, even Sabbaths and good days.”

In the commentary Ohr Pnimi, he interprets that that light, which was in the days of Purim, can shine only at the end of correction and not before. This light is called “the light of the purpose of creation.” That is, it is light of Hochma that is clothed in vessels of reception, meaning he wants to receive the delight and pleasure that is there, which comes from the purpose of creation. This light of the purpose of creation, called Ohr Hochma, cannot shine without clothing, and it dresses in the light of the correction of creation, called Ohr Hassadim. Before the end of correction, this light of Hochma, called Gadlut of Hochma, cannot shine together with light of Hassadim.

At that time, there was a miracle because of the fasting and the outcries, which extended Ohr [light] Hassadim, and then Ohr Hochma could dress within the Ohr Hassadim, and this is considered that there was a miracle when the light shone before the end of correction, since by nature, that light can shine only at the end of correction, which is called “in the future.” The miracle was that it illuminated before the end of correction. This is why our sages said, “All the occasions will be cancelled except for the scroll of Esther, since the light of Purim is the light that will shine in the future.

It is written (Shabbat, p 88), “‘And they stood at the bottom of the mountain.’ It means that He forced the mountain on them like a vault and said, ‘If you accept the Torah, very well. But if you do not, there will it be your burial.’ Raba said, ‘Although the generation received it in the days of Ahasuerus, as it is written, ‘they kept what they had already received.’”

We therefore see the importance of Purim, that they accepted the Torah willingly, whereas until then, it was only by coercion. By this we can interpret what we asked, What is the meaning of the portion Zachor being before Purim? The reason is that there is no light without a Kli. Hence, first we must remember what Amalek did, for Amalek in the work is called “the evil inclination,” and remember the troubles he caused the people of Israel. Afterward, once we have a Kli, meaning a lack, it is possible to pray, as then it was fasting and crying out, and then they were rewarded with “kept and received willingly, for the love of the miracle.”

It follows that we must prepare for Purim. We must say that the preparation is for the need and the Kli [vessel] for the reception of the light. This means that by feeling the lack, we can receive the filling. As there are six workdays before we can come to the state of Shabbat [Sabbath], as our sages said, “He who did not toil on the eve of Shabbat, what will he eat on Shabbat?” meaning that only when there are six workdays, then when Shabbat comes there is rest.

Therefore, one who works on Shabbat is regarded as “desecrating the Shabbat,” meaning he desecrated the rest. Likewise, the preparation for Purim is also the feeling of the evil of Haman, who wants to destroy and to kill and annihilate all the Jews, from youth to old, infants and women, in one day.

Therefore, one must pay attention to the Haman in his heart, how he wants to destroy anything related to Kedusha [holiness], meaning anything that can yield something that is regarded as Kedusha. Regardless of the measure of the matter, even if it is the smallest, he wants to destroy it. He regrets that he hasn’t the power to overcome the sensation of evil of Haman, who wants to destroy all the Jews.

We should interpret that “all the Jews” means anything that has some relation to “for the sake of the Creator,” this he wants to destroy. This is called “recognition of evil,” which is a Kli and a lack. Afterward, we can receive a filling for it, called “light,” which comes to fill the lack that is in the Kli. Hence, afterward, Israel were rewarded with “and it was turned to the contrary, so that the Jews governed their enemies,” and they were rewarded with receiving the Torah willingly and not forcefully.

But the heart of the miracle is that “the Jews governed their enemies.” That is, when the quality of “Jews” in one’s heart governs, the work of the Creator can be done willingly and not by force. It follows that the heart of the miracle is when he was in a state where Haman controls and wants to destroy the entire quality of the Jews. But when the Jews control one’s heart, they can observe willingly and not forcefully.

This is as our sages said, “Tyre was built only out of the ruin of Jerusalem, and vice-versa, when one rises, the other falls.” Hence, the heart of man’s work is to pray to the Creator to give him the desire to bestow, as this is the heart of the prayer, as it is written, “He who comes to purify is aided.” When the Creator gives him the desire to bestow, this is the heart of the miracle, and this is called “a second nature,” and it is in the hands of the Creator to give him a second nature.

This is why we read the portion Zachor before Purim. But before the portion Zachor, we read the portion Shekalim [pl. of shekel]. This comes to tell us that in the work, as The Zohar says, “Shekalim means Even [stone] with which to weigh.” This is so because one must weigh the order of one’s work, to see whether or not it is for the sake of the Creator. That is, it is impossible to blot out Amalek before one knows the power of the bad within him, and how it causes all the distancing from the Creator.

Therefore, when weighing the work in order to see if they are fine or not, we can come to the recognition of evil. Then, the extent to which we feel the bad and cannot overcome it, meaning that we see that we cannot prevail over it, this is still not regarded as “recognition of evil.” However, this means that he sees the losses that the evil causes him and he wants to get rid of the evil but cannot. This is called “recognition of evil,” meaning the sensation of the evil. In other words, when he sees the losses that the evil causes him, this is called “recognition of evil.”

This feeling comes to a person through labor in Torah and Mitzvot [commandments/good deeds], when the light in the Torah makes him feel that the situation he is in is very bad because it causes him to be far from Kedusha. But if he does not feel that he is immersed in self-love, it harms him (and this is called recognition of evil). Precisely through Torah and Mitzvot, when he tries to obtain through them assistance in the work, the Torah reveals to him the bad in him. The first assistance he receives is the recognition of evil, meaning to recognize that the bad, meaning the will to receive for oneself, is bad and harmful to spirituality. It follows that the meaning of recognition of evil is to recognize that the bad, meaning the will to receive, is what is harmful to man. And when one feels that it is harmful, he can pray from the bottom of the heart.

However, we must understand why there should be a prayer from the bottom of the heart. The answer is that since one cannot feel the real taste of anything unless he has a yearning for it, from above they want that when he asks for something, that his request be answered, there must be a real lack. This is called “a prayer from the bottom of the heart,” and it is known that “heart” means “desire.”

Hence, when one prays to be given some filling, he must have a lack for the filling. For this reason, if one has another desire in one’s heart, it is a sign that he does not have a big desire, since his desire splits into two desires. It follows that neither are great. But if he has but one desire in the heart, this is considered that what he asks is from the bottom of the heart. That is, he does not have any desire in between. He might have a desire to learn Torah but also a desire to rest and not exert. This, too, is considered two desires and is already not considered that the fact that he wants to learn Torah is one desire, since he also wants to enjoy rest.

Therefore, we read the portion Shekalim before the portion Zachor, since first we must know that the will to receive is called “bad and harmful,” and then we can say, “Remember what Amalek did to you,” when he enthroned the will to receive over the people of Israel in both mind and heart. And since we know that he did a bad thing, we want to obliterate Amalek.

We should know that in the order of the work, we must make several discernments:

1) When a person begins to enter the work of observing Torah and Mitzvot, he does not feel deficient, since he knows that he is more or less observing Torah and Mitzvot. Hence, he has no reason to say that he has bad.

2) When he begins to examine his actions, he begins to feel that he has bad in him, and he is wicked, but not a complete wicked, since he sees that there are worse people than him. Therefore, he is called “incomplete wicked.”

3) When he wants to work in order to bestow, he sees how far he is from this work. Hence, the wicked comes to him with the “Who” and “What” questions. At that time, he comes to a state where he sees that he is a “complete wicked” in both mind and heart.

4) When he is in a state of ascent, he thinks of himself that he is righteous, meaning that he will remain in a state of ascent forever. Yet, afterward, another descent comes to him and he sees that he is wicked. Therefore, he does not know what to say about himself, whether to say that he is a complete wicked, since he sees that he has ascents when he appears to himself as righteous, or to say that he is righteous, since he sees that during a descent, he is wicked.

Since a person is close to himself, he accepts a bribe from the body, which he loves, and says that in truth, he is righteous, but an “incomplete righteous.” In other words, since the body will enjoy more if he justifies himself, he says about himself that he is an “incomplete righteous.” Because he has descents, at which time he is in a state of “wicked,” and he does not say that he is “wicked” because of the descent, for the above reason that he accepts a bribe from the body, so he chooses to say that he is righteous, but an incomplete one, as it is written (Deuteronomy 16:19), “A bribe blinds the eyes of the wise and distorts the words of the righteous.”

We can see an example of this in the manner that the world behaves. We see that many people buy lottery tickets in order to win the draw. Each one thinks that he will win the grand prize in the lottery, although there could be a million participants in the lottery and only one winner. Nevertheless, he participates in the draw and thinks that he might win. That is, although it is doubtful, he thinks that he might still win.

Conversely, we see that when those who buy the lottery want to go some place by car, we see that one out of a million has a car accident, and people are hurt. But that person who bought the lottery ticket is not afraid that he might have an accident. He does not say, as when he comes to buy a ticket, that he might have an accident.

The reason for this is that since a person is close to himself, he cannot see anything bad about himself. If there is something bad, it will probably happen to others, and not to him. Although he has hopes about winning the lottery, with a car accident, someone else will “win” this, and not he, although based on what does he determine that there is a difference between the lottery and an accident. And yet, “A bribe blinds the eyes of the wise and distorts the words of the righteous.”

Therefore, when one sees that he has ups and downs, he says that in truth, he is righteous, so why is he having descents, for then, during the descent, he sees that he is wicked? As a result, he says about himself that he is righteous, albeit incomplete.

5) When he is rewarded with complete faith and can aim his work in order to bestow, but only in vessels of bestowal, it can be said that he already has love of the Creator, although only with the good inclination. But the vessels of reception, which pertain to the evil inclination, those are still outside of Kedusha.

6) When he achieves “repentance,” meaning when he is rewarded with love of the Creator “with both your inclinations,” as it is written, “And you shall love the Lord your God with all your heart,” meaning with both your inclinations, the good inclination and the evil inclination. This is considered that one has repented, meaning that the bad in him, which are the vessels of reception, have also entered the Kedusha [holiness], and he can work with them in order to bestow. This is why our sages said, “In a place where they who repent stand, complete righteous do not stand.” This means that complete righteous cannot stand in Kedusha, meaning that complete righteous cannot use Kelim [vessels] of the evil inclination, which are vessels of reception for self-benefit, so they are corrected and are in Kedusha, meaning that they work for the sake of the Creator.

It follows that everything follows the order of degrees, from light to heavy. Hence, the order of the work is that we begin in Lo Lishma [not for Her sake], and then we achieve Lishma [for Her sake]. Accordingly, we should interpret what our sages said about the words “received and kept, kept what they had already received.” That is, thus far it was by force, as it is written, “And they stood at the bottom of the mountain,” and they explained, “He forced the mountain on them like a vault and said, ‘If you accept the Torah, very well. But if you do not, there will it be your burial.’”

It follows that thus far it was by force, and now, on Purim, they accepted it willingly. This is called “the order of the work.” That is, the beginning of man’s work should be by force. By nature, when a person wants to work for the sake of the Creator, his body objects to it. This means that in truth, we begin in Lo Lishma, when the body does not object so much, since when it believes that it will be rewarded for relinquishing small pleasures and receive in return great pleasures, meaning he promises the body that it will receive a greater reward in return for his work in Torah and Mitzvot, this is not against nature. Hence, this is truly the first beginning.

But afterward, when he begins the work in order to bestow, the body resists it as it contradicts the nature with which it was born, which is to think only about its own benefit. At that time, the work is coercive. That is, he must not look at the body, whether it agrees to work for the sake of the Creator. Rather, one must do everything by force, even if the body disagrees.

This coercion that a person does is regarded as “a prayer,” since a person wants to observe “love the Lord your God,” but sees that he has no love for the Creator, for there is a rule that where there is love there is no coercion. Rather, specifically where there is no love, and a person wants to work for someone for whom he has no love, he can work for Him.

Thus, we should ask, If a person has no love for the Creator, why does he work for Him? That is, Why should one work coercively? The answer is that we were given faith. A person must believe that through the coercion that he forces himself, and he truly wants to love the Creator, this is a prayer. By this he will be rewarded with “accepted willingly, for the love of the miracle.” That is, the Creator gave them the second nature, which is the desire to bestow, and they were rewarded with the love of the Creator and received everything willingly.