Said the machine didn't broke so they couldn't didn't make enough copies. It's חלק ו'. So anybody who could take the ספרים if there is חלק ו'. 198? No, not. 188. With the three פסוקים? Yeah, yeah. Since we're getting close to פורים already, even though it's still two weeks, two weeks to תענית אסתר, but it's on the mind of the בחורים already, I see that. מ'טראכט שוין, מ'פארט אהין, מ'פארט אהער, so might as well learn a שיחה on פורים. 'ס איז ידוע, this is from חלק ו', it's known, the פירוש from בעל שם טוב if הקורא את המגילה למפרע לא יצא. The משנה says if someone reads the מגילה backwards, you're not יוצא. Now, the פשט means if a person reads like the second half before the first half. Now, why would a person do that? I'll tell you why a person would do that. I remember I was standing in 770 once, someone runs in, came in the middle of the מגילה, and he came, he heard it from the middle and he listened to the end. And after מגילה, he walks over to me, \"Can I just listen to the first half now till the place where I started listening and I'll be יוצא the מגילה?\" That's the case. You would be listening to the second half and then the first half, that's למפרע, that's backwards. So if you if you read the מגילה backwards, you're not יוצא. What about קריאה? Uh? Yeah. The שאלה בכלל, do you have to be יוצא קריאה? It's a חיוב on the ציבור, not on the person. But the בעל שם טוב טייטשט a different פשט: ווען איינער ליינט די מגילה, און ער מיינט אז דער סיפור וואס ווערט דארט דערציילט האט פאסירט נאר אמאל, למפרע, און נישט איצט איז דער נס, איז לא יצא. If a person reads the מגילה, and in his mind he thinks that this is something that happened before, backwards, it's a נס that happened three it's 2,000 year, two and a half thousand years ago, but it has no no relevance now. A person could think that we are celebrating a miracle that happened then, and we're happy about something that happened then, but he feels that nothing is happening now, לא יצא, you're not יוצא. That's not what פורים is. The תכלית from קריאת המגילה is to אפלערנען זיך פון איר, ווי א ייד דארף זיך פירן איצטער. The purpose of the מגילה is to learn from there how a ייד is supposed to behave now. You can't think that the מגילה is all about אמאל. You have to have you have to know that it's נוגע to now. Now באמת I don't remember if the רבי brings it in the שיחה later or not, but באמת this is connected to the famous גמרא, actually in מסכת מגילה, where the גמרא explains בנוגע all the נבואות that we find in the נביאים in גאנץ תנ״ך. So the גמרא says that really there were many, many more נבואות said by השם to the נביאים, many more than what are written. As a matter of fact, the גמרא says there were many, many more נביאים. We once went through this, but I'll go through it again so you guys should remember it. How many נביאים were there that we know about? How much? 48. How many נביאות? Seven. Very good. That's what we know about. But the גמרא says, you know how many נביאים really were there throughout the years? Who remembers? A million point two. A million, two hundred thousand. The גמרא says the לשון, it doesn't say a million, the גמרא says כפליים כיוצאי מצרים. Double of how many יידן went out of מצרים. 600,000 יידן went out of מצרים, and this was double. No, that they saw גילוי אלקות, but they weren't נביאים. Yeah. So there were so many נביאים. And as we find in תנ״ך by שאול, there used to be what we call schools of נביאים. Just like you have ישיבות that have so many students, they had ישיבות which learned נבואה. And the ישיבות in those days had a lot of תלמידים. ר' עקיבא had 24,000 תלמידים, and that's not made a fuss of. The whole fuss we make over his תלמידים is that they all died, that's the problem. But no one's saying no, oh he had 24,000 תלמידים, that's a fact. The ישיבות were that big. להבדיל, להבדיל, להבדיל like the colleges now. You have a college, you have 20,000 students in a college, 10,000, 20, 30,000. You had those big ישיבות. So you had ישיבות of נביאים. So altogether there were a million point two נביאים. So why do we only have written down from these few, from the 48 and seven? So the גמרא says, נבואה שהוצרכה לדורות נכתבה, a נבואה that is important for later generations too was written. All those נבואות that were said and it wasn't important for now, were not even written. And ממילא everything that we learn in חומש, נביאים, כתובים, in תורה, is not because it happened אמאל. If it would be only something that happened אמאל, we wouldn't have it. It's because it's נוגע to now. And therefore it was written, therefore we have a מגילה, therefore we have a יום טוב. וכלל by חסידים they always said don't think about things of אמאל, you got to think of now. All the stories that we tell of אמאל is because העבר מלמד את ההווה ואת העתיד. If you know the past, it teaches you how to behave now, how to behave in the future. But not because you just סתם want to know what happened אמאל. They used to טייטש: מחה תמחה את זכר, עמאל, like erase the idea of אמאל. You can't talk about אמאל. We have to talk about אמאל, but the אמאל is always נוגע to now. But anyway, so the מגילה, the בעל שם טוב says this is what the פשט in the משנה, you cannot read the מגילה and think that it happened אמאל. דאס איז אזוי בנוגע אלע ענינים און פסוקים פון דער מגילה. This applies to every ענין connected to the מגילה, every פסוק in the מגילה, אז מען דארף זיי ליינען נישט אין אן אופן פון למפרע, that you should read it not in a form of thinking that that used happened אמאל. על אחת כמה וכמה בנוגע דעם כללות הסיפור פון דער מגילה, that's when we even when you go into the details of every פסוק. למשל, it says ויהי בימי אחשורוש, it was in the time of אחשורוש, that's something for now. That's something to teach us now. Got to know what, but it's not because we want to know אחשורוש lived so and then, it's something that will teach us now. And actually by the פארברענגענס, פורים, פורים where it's by the רבי was special types of פארברענגען, different סגנון, different style of שיחות than the whole year, צו טייטשן די ענינים אין דער מגילה, so many times he would bring out from different parts of the מגילה how it applies to nowadays. למשל, when we speak about ויהי בימי אחשורוש, so the גמרא says wherever it says ויהי בימי, אינו אלא צרה, wherever it's that means it was some kind of צרה. So the רבי said the lesson is, the mere fact that it was the time, it's in the days of אחשורוש is already a צרה. A ייד has to know that he has to be in, not in גלות. גלות is a מצב that's not for a ייד. The אויבערשטער put us in, and we have to feel bad about it. And that's what we learn out: ויהי בימי אחשורוש, ויהי בימי is a צרה. If אחשורוש is a king, that means that who's the king? A גוי, not a, not משיח. That's already a צרה. But I'm just saying that every word is for now. Certainly when we're talking about the whole general story of the מגילה, און מכל שכן בשייכות מיט'ן פסוק וואס איז מבאר דער נאמען פורים, certainly when we talk about a פסוק which explains why it's called פורים. So that's נוגע to the general יום טוב. So it's not just to understand why the חכמים two and a half thousand years ago called it פורים, it's נוגע to now. ווארים וויבאלד אז דער נאמען פון א זאך ווייזט אויף איר מהות, since the name of something shows on what the thing is all about, הייסט עס דאך אז דער פסוק, so comes out that this פסוק that tells us why it's called פורים, איז מבאר דעם מהות פון פורים. Since the word פורים is the name, and the name shows you what the מהות of the thing is, so when we, so when we understand why it has this name, so it's not only a reason that we, okay now we have information why it's called with this name, it tells us what is the whole contents of פורים, what is the meaning of פורים. וואס דאס איז די נקודה העיקרית פון דער מגילה. And what's the נקודה of the מגילה? פורים! So when we know the, we have the פסוק why it's called פורים, that's something very important. איז אין דעם פאראן א הוראה נצחית בכל זמן ובכל מקום. That reason, that פסוק that gives us the reason why it's called פורים, is not just why they did it then, but that's a eternal lesson for always, סיי פאר'ן כלל ישראל, סיי פאר יעדן, יעדן יידן אלס יחיד, for כלל as a whole and for every יחיד, for every individual. Because the truth is, any time we take a lesson from anything in תורה is not only only a lesson for the כלל, for all the אידן collectively, but also for every individual. It's not only for every individual, it's also collectively, so we have to learn out from this. So the bottom line is we have to learn the פסוק that tells us why it's called פורים, and from that we can take out the whole what the מהות of פורים is, and the מהות of פורים is נוגע to now, otherwise we wouldn't have פורים if it wouldn't be נוגע to now. That's why, what's the ברכה we say by the מגילה? Besides the ברכה אשר קדשנו... מקרא מגילה, what's the other ברכה? Besides שהחיינו? ברכה on the מגילה, especially שהחיינו, we make a lot of times. שעשה נסים לאבותינו בימים ההם בזמן הזה. So when we spoke about חנוכה, we learned the שיחה of חנוכה, we went through this. What's the פשט בימים ההם בזמן הזה? It's a contradiction. בימים ההם means those days, בזמן הזה means these days. So which is it, these days or those days? Both. What's the פשט פשט? So why say בזמן הזה? Those days, years ago, this time of the year. The אייבערשטער made נסים בימים ההם, means years bygone, many years ago. When were the נסים done? בזמן הזה, this time of the year, meaning on the fourteenth day of אדר. But the deeper טייטש here is that ווארט, that it's בימים ההם and it's בזמן הזה. It happened those days, but it's נוגע, it's happening again now. It's נוגע, whatever that taught us, whatever that made, it's making now again. It's happening now בזמן הזה also. So the bottom line is we have to know what is the reason for the name פורים, we learn that פסוק and then we'll get further.

דער פסוק זאגט, so now the רבי starts teaching the פסוק, the פסוק says, על כן קראו לימים האלה פורים, therefore they called these days פורים על שם הפור, because of the פור. What's the פור? The פור is the raffle, the גורל, made a גורל. Because the whole גזירה of המן came because he made a גורל, so therefore they called the name פורים. That's the פסוק, but the פסוק really is אין דעם נישט מובן. It's not really understood. Why? דער ווארט פור איז נישט קיין לשון קודש'דיקע ווארט. The word the word פור is not in לשון קודש, נאר לשון פרסי, it's a Persian word. און ווען דער פסוק זאגט הפיל פור, therefore the first time when the תורה mentions that המן threw a פור, what does the פסוק say? איז ער מוסיף: הוא הגורל. He threw a פור and the פסוק said, that's the גורל. Why does the פסוק have to say that's the גורל? Because the word פור is not in לשון קודש. The מגילה is written in לשון קודש. If we would say פור, we wouldn't know what it means. גורל is לשון קודש. כדי מען זאל פארשטיין דעם ווארט, דעם ווארט פור אין לשון קודש אין וועלכע די מגילה איז געשריבן. Since the מגילה was written in לשון קודש, so the מגילה had to translate it. What does this all show? That the word פור is not לשון קודש. איז נישט מובן, so it's not understood, פארוואס הייסט דער יום טוב פורים, על שם הפור in לשון פרסי, און נישט גורלות, על שם הגורל of לשון קודש? If we want to give a name to the יום טוב, and we're giving the name, it's not the גוים gave the name, the גוים would give a name in their language. We're giving a name, תורה, it's אידישקייט, so why would we not give it a name, even if we want to give it a name because of the lots that he threw, so why wouldn't we give the name גורלות? Why would we say the word פורים? ווי אלע ימים טובים, like all the ימים טובים, איי חנוכה which is a יום טוב מדרבנן, וואס ווערן גערופן בלשון קודש. It's called in לשון קודש, it's called חנוכה. Why wouldn't פורים be called in לשון קודש also? Why is it in a different language? It's easier to remember. פורים sounds פורים, you know? Imagine the יום טוב would be called גורלות, nu, what kind of a... yeah. Like I told you the story with the צמח צדק, that he once told his son he wants to move to a different city, he wants to move to חסלביץ' instead of ליובאוויטש. So his son told him, now you call them ליובאוויטשער חסידים, you gonna call them חסלביטשער חסידים, it's gonna sound funny. So he says, you're right. Okay, we're not moving. Same thing here, imagine we called גורלות. פורים sounds פורים, a יום טוב. Anyway, that's a joke. Yeah, we wouldn't know it. No, no פורים, we wouldn't have פורים, we'd have גורלות. Okay. What? Yes, and therefore? And so? Well, we just learned that פסוק הוא הגורל, we just said it. But what did we say? The מגילה translates what פור is. Nevertheless, when it comes to give the name, we call it פורים. We call it by this name, not, not by the לשון הקודש'דיקע name. That's not such a קשיא, because the מגילה He's asking a שאלה, let me could have a קשיא, not on the end where it talks about the יום טוב פורים, when it says he threw lots, why does it say he threw פור and then you have to translate it, it means גורל. It should have said he threw גורל. So I would assume that there it's not such a real קשיא. I'm just saying a סברא, which it doesn't say here, because and if it's only a סברא, you could say a different סברא, then you could write an הערה, you have a קשיא and a תירוץ, and then you have a הערה already. So, you have a שאלה, why didn't the רבי ask the שאלה on the other פסוק? So, I'm thinking of a סברא, maybe because the there the מגילה tells us what המן did. When המן threw the lots, what did he throw in his mind? What was it? He didn't throw גורל, he threw פור. הפיל פור הוא הגורל, it says, he went and made himself, I have to make a פור. So, we're telling what he did. And then the מגילה says to tell us what was it what he did, if it say פור, we wouldn't know what he did. So, it says הוא הגורל, but it's talking about him. Here, it's talking about the name of the יום טוב that the חכמים made. That's the שאלה. But when the פסוק says he threw a פור, it makes sense to say, because in his mind it was only a פור. Maybe the word פור is לשון הקודש word also, but it got forgotten, because sometimes we have that. We know that the names of the months where do the names of the month come from? תשרי, חשוון, כסלו. In חומש, we don't find it at all. In the מגילה, we find it. It says the names of the months עלו עמהם מבבל, came from בבל. Comes the של״ה, and the של״ה says that באמת meaning, so we adapted גויישע names? באמת originally, they were לשון הקודש and they were forgotten, and in בבל, they used it, and then we brought it back. That's what he says. The מגילה uses it. That's So, we find it תנ״ך, in other תנ״ך also. But not in חומש, because originally it wasn't, but it was was it was really a original word. That's why many of the words are לשון הקודש'דיקע words. It wasn't written in the חומש. Not every After it was forgot, yeah. Like, and you have אב has a meaning as a father. ניסן, if from לשון ניסים, I don't know, they're all there. שבט has a meaning, לשון שבט. Ah? Right. That's That's all I'm asking now. Maybe it was like that, but obviously we don't find any מקור to this. We can't make this up. I mean, so לכאורה it's not. לכאורה it's not a לשון הקודש'דיקע word. משה רבינו is called משה. Why is he called משה? מן המים משיתיהו. The daughter of פרעה gave him a name משה, because we pull him out of the water. She spoke לשון הקודש? No, it's not his mother. She called him. ותקרא שמו, בת פרעה called him. There is a פשט if somebody said that the mother, but the פשט פשט is that she called him, בת פרעה called him. She spoke לשון הקודש? Ah? Yeah, but she spoke Okay, she would No, so the מפרשים on the spot say, some hold like this. She named him not משה. She named him the meaning of what we have משה equivalent to משה in in in Egyptian. משה in לשון הקודש means מן המים משיתיהו. משה means pulled out. Whatever the Egyptian word for pulled out, that's how she called him. But the תורה translated it. Ah? Some say that it's in Egyptian. That's what I'm trying to bring, and nevertheless, it stayed by us that way. לכאורה you could ask the same שאלה, why would we call משה רבינו an Egyptian name? Okay, it fits לשון הקודש also, because of משיתיהו. Anyway, this is all side thing. But getting back to the שאלה here, why is it called פורים based on an a a Persian word? No, that's What I said before, saying remember it, because forgotten, so they had to translate it. אויך איז נישט פארשטאנדיק, also, don't understand, the name of יום טוב האט דאך געדארפט אויסדריקן ווי אלע אנדערע ימים טובים, the נס והצלה from גזירת המן. Every יום טוב, the name of the יום טוב is to remind us of the salvation. Let's go through ימים טובים. פסח, why is it called פסח? על שם שפסח, דער אויבערשטער passed over the doors and saved us. Why is it called סוכות? Because דער אויבערשטער protected us through the סוכה, whether it means פשוט ענני הכבוד or we sat in סוכות. Why is it called חנוכה? חנו כ״ה, they rested or חנוכת המזבח, it's all for the good part that happened later. Over here, אבער דער נאמען פורים על שם הפור פורים, which comes because of the lots, ווייזט גאר אויף היפוך דאפון. That's the opposite of דעם פור וואס המן הרשע האט געווארפן מיט דעם כוונה להומם ולאבדם, הועיל עשיה, חס ושלום הועיל עשיה. This is the lot that he threw when to kill the יידן. So, this is the גזירה. This is not the the salvation. Why would we call a יום טוב by the name of the problem rather than by the name of salvation? So, we have two שאלות on this פסוק which are not סתם שאלות, they're major שאלות. When the פסוק says he calls it פורים על שם הפור, two major שאלות. Is it why is it not in לשון קודש and why is it a name based on the צרה that we had rather than the ישועה that we had? That's one thing.

נאך אן ענין איז פארהאן אין מגילת אסתר וואס איז פארבונדן מיט כללות המגילה. There's another thing in מגילת אסתר till now it's the question was on a פרט, on a detail, on a פסוק, cuz then there's a something has to do with the general idea of the מגילה. און דאס איז what is that? וואס איז דער וואס אין דער גאנצער מגילה ווערט נישט דערמאנט דער אויבערשטנס נאמען. It's a big problem. How come in the whole מגילה we don't have השם's name mentioned? אנדערש פון אלע אנדערע כתבי הקודש different than all the other ספרים in תנ״ך וואס אין יעדער ספר ווערט דערמאנט דער אויבערשטנס נאמען כמה וכמה פעמים. They're mentioned many, many times. Now, it's not mentioned outright, but a רמז of דער אויבערשטער's name we have quite a few times. Who can give me an example of a רמז to דער אויבערשטער's name? No, אסתר אסתר'ס פארקערט, הסתר אסתיר. There are words in the מגילה which make a ראשי תיבות, if you look at the first letters of four words, it makes the name שם הויה. יבוא המלך והמן היום is י-ה-ו-ה. יבוא המלך והמן היום is י-ה-ו-ה. Where else do we have? There is more. Off actually off hand at this second I don't remember, maybe someone else remembers cuz there are more times. There are more times in the מגילה where they have a רמז to שם הויה. Then there's another רמז. Says that wherever it says המלך Which one? Which word? Oh, every time it says המלך, refers to מלכו של עולם, to דער אויבערשטער. Wherever it says המלך אחשורוש, the word אחשורוש, it says, is a רמז to למי שאחרית וראשית שלו, the one that is the end and the beginning is his. That's אח אחשורוש is made up of those words, מי שאחרית וראשית שלו. So, there are רמזים to שם הויה, to דער אויבערשטער in the מגילה. But why doesn't it say בפירוש, like in all the other ספרים? The הערות are important to learn here, which we will, but let's just let's learn further here. וואס דאס ווייזט אויף העלם והסתר גדול ביותר. The fact that there is no name of השם shows on a great, great concealment of דער אויבערשטער. Let's see. Oh, I was going to say something, it says in הערה 11 where do we find in חומש that not mentioning דער אויבערשטער's name is a terrible thing? Who is the one that did not mention דער אויבערשטער's name usually? No, no, not in the מגילה, in חומש, who did not mention דער אויבערשטער's name? A person that his his way of life was, רש״י says, he did not mention אין אין שם שמים שגור בפיו. The name of עשו It says when יעקב came and disguised himself as עשו and his father asked him, \"How come you came so fast?\" He says, \"Well, השם made it faster.\" So, רש״י says, he said, \"Who who's this? Who are you?\" So, רש״י: Why did he question who he is? Because he says, \"This it's a question, it can't be my son עשו because אין שם שמים שגור בפיו.\" He doesn't usually talk about השם. If you don't mention השם, you're like a like עשו. So, why מנהג ישראל is that you always write Oh, the רבי brings it here, that we always write top of a letter we always write ברוך השם. Okay, some people say not to write the word ברוך השם because he might throw it away. So, you should write maybe not ב״ה Maybe to write בס\"ד, so a lot of times they write, which is בסיעתא דשמיא, the help of השם, but it's in Aramaic, so it doesn't, cuz like this ה is a רמז for השם's name. But this is part of a מנהג ישראל to write השם's name, you always have to mention השם. What's the story of the בעל שם טוב used to go around always and he used to ask people, \"How are you?\" all for one reason: wanted that them to say, \"ברוך השם, געלויבט דער אויבערשטער, praise השם.\" To have a whole ספר of תנ\"ך not to mention השם's name, that doesn't make sense. There's another person in חומש that always mentioned השם's name. Who is that? The same לשון: שם שמים שגור בפיו. By עשו it says אין שם שמים שגור. אברהם? יעקב? יוסף? No, שלמה המלך? רש\"י uses that לשון. You should remember it not only from חת\"ת, you should remember it from the שיחה that we learned. We learned that פוטיפר saw ש'השם עמו', that השם is with יוסף. So רש\"י explains, how did he see it? Because שם שמים שגור בפיו. Anything he did he said, \"You did such a good job.\" \"Yeah, ברוך השם, השם helped me.\" Always talks about השם's name. Because a ייד who is connected to השם always mention השם's name. And here we should have a whole ספר that doesn't have השם's name, that's such a great העלם והסתר on השם. Why is it that a whole ספר... And this is one of the famous שאלות that מפרשים ask. Everyone knows it, cuz you have, מגילה happens to be one of those ספרים that you have a lot of פירושים. People always like to say there are three things that have the most פירושים, I think: פרקי אבות, הגדה של פסח, and מגילת אסתר. מגילת אסתר you also have different מפרשים wrote, and people like to write and all cuz there's so much you could say here. So this is one of the famous שאלות they ask: why is there no name of השם mentioned in the whole מגילה? So in the הערה 9, the long הערה 9, the רבי is gonna bring the אבן עזרא's פשט, which is the famous פשט why, and he goes into it. But the רבי's פשט is gonna be the real פשט.