We're holding page 191, סעיף ה on top of the second column. So we had many ענינים here already in the שיחה. Number one, why the name is in Persian, not in לשון קודש, פורים not גורל. Why is the name for the צרה, not for the ישועה, not for the salvation? Want to turn around? Then we had why is השם's name not mentioned in the מגילה? And then we see that in the מגילה there is a a big העלם והסתר. Not only because השם's name is not mentioned, also because the name of the מגילה is אסתר. The מגילה is called מגילת אסתר, and אסתר is from הסתר אסתיר, so that's a לשון הסתר, that means there is a concealment of godliness. But at the same time we find in the מגילה, the name of the מגילה I mean, we find גילוי, not הסתר. מגילה! מגילה comes from the word גילוי. I'm just thinking now: is it just because it sounds alike, or the words גילוי and מגילה are the same, from the same שורש? I'm just thinking with myself, I'm not so familiar with with דקדוק, or with דקדוק. Is it, is it, sometimes we have two things that they sound the same, so we make a connection, but is the word מגילה from the שורש of גילוי? I'm thinking probably yes. When you write a מגילה, you are writing down something to reveal to other people, right? Yeah, I'm saying it's, I think it's from the same שורש as גילוי, which is like you're מגלה things. סתם it is. So ממילא the word מגילה is גילוי, and the word אסתר אסתר is הסתר. Okay. And the same thing, the two opposites we find in the יום טוב itself, not only in the name of the מגילה. On one hand, as we said, the מגילה is called on name of פורים, which is not לשון קודש, so that's a הסתר. It's different language, so הסתר. At the same time, on פורים there is such a great גילוי, the ענין of drinking עד דלא ידע בין ארור המן לברוך מרדכי, that's the greatest גילוי, because the greatest שמחה! שמחה is גילוי! So the ענין of the name of this is הסתר, because it's in a different language, and this is גילוי, because the greatest שמחה.

I just want to explain that I think the רבי was מרומז this in the beginning, we bringing from תורה אור, I don't know, why is it if it's in a different language, not in לשון קודש, why that's just a הסתר? Okay, it doesn't, I don't see it. Because in תורה אור, not in the place he brings, that's מגילת אסתר, he bring, in תורה אור in פרשת משפטים, the אלטער רבי explains the difference between לשון קודש and other languages. And he explains that the difference between לשון קודש and other languages, I think we learned about this once, I spoke about this once, is similar to the difference between, if I hear from you, then I know we did, because I don't remember if I did or I didn't, so the difference between... In that שיחה, that's we we the difference between what? So what does he say? Similar to the difference between אבנים and... What's the other side? אבנים and... Okay, so I think I did speak about it, but I guess we have to do it again. אבנים and לבנים. אבנים are rocks, and לבנים are bricks. What's the difference in אבנים and לבנים? אבנים are מעשה ידי שמים. אבנים are natural. You chop out rocks from the mountain. You just chop them out, but you didn't make them. לבנים are made by people. לבנים is taking cement and you make לבנים. ותהי להם החמר לאבן, it says by the מגדל בבל when they made the tower of בבל, it says they made it through לבנים because they didn't have, רש״י says, אין אבנים בבבל. בבל is a place doesn't have rocks. For some reason, the mountains there, they don't have rocks. So in בבל they only could make לבנים, they could take cement and make לבנים out of it. לבנים is made by people. Why is this connected to the two languages? לשון קודש is by the אייבערשטער, that's the אייבערשטער's language, and other languages are made by people. Where did the English language come from? People decided or it just turned out that this the word table became a table, but that's all made up, it's not real. שולחן means a table, that's the אייבערשטער said, and that's אמת. And the table fits to the letters שין, למד, חית, נון, it fits to the word, to the sound of שולחן, whatever, I don't know how, but it fits. It's אמת. And the fact that it's called a table or a chair, that's made up. לשון קודש is by the אייבערשטער, other languages are made up, so this is like אבנים is לשון קודש and לבנים is other languages. But what does it got to do with bricks בכלל? Yeah? Yeah, didn't make them, they decided. The people made them up. But the אייבערשטער put into their mind they should make it up. They all, yeah, they made them up based on לשון קודש. And if you figure out, I think somebody even wrote a book, I forgot his name, all the English words which are similar to the words in לשון קודש. A lot of times when you just speak and you say the words, you see exactly how it is. Before, I was talking to, the word part and the word פרט, isn't the same thing? This is a פרט of this, this is a detail, this is a part of it. Comes from the same word. You'll find half of the words. But otherwise they're made up. But my question is what does it got to do בכלל, besides the fact this is בידי שמים, this is בידי אדם, what does it got to do with languages, אבנים or לבנים? No, no, besides the fact, it could have been anything. It could have been plastic, and plastic made by a person or something, or a rock. Ah? No, no. I'm saying where do we see that we want to talk about languages, we compare it to rocks or bricks, some connection between that that object? God knows, kept the languages. Now I'll give you a hint what I mean, maybe I'm not ספר יצירה. ספר I don't expect you to be בקי in ספר יצירה. If you would be, you maybe could make a גולם. נו, says something in ספר יצירה, חסידות brings it. ספר יצירה it says, אבן, שתי אבנים בונות שתי בתים. Two rocks could build two houses, three rocks could build six houses, four rocks could build 24 houses, five rocks could build 120 houses. What does that mean? But what, what is it talking about? What what does it mean? What is the פשוט פשט in this in this משנה? ספר יצירה goes on משניות. What's the פשט in the משנה? What do we call it in in יידישע שפראך, in אונדזער שפראך? Used to speak like like we're supposed to like, what is what is that called? צירופים. You make צירופים. You have a few letters, you can make a few צירופים. If you have two letters, you can make two צירופים, two combinations. אלף and בית, you could make אלף-בית or בית-אלף, that's all you could make from these two. They both have a meaning: אלף-בית means אב, a father, בית-אלף means בא, came. If you have three letters, how many words could you make? Can make six. You can make, keep a חשבון: אלף-בית-גימל, אלף-גימל-בית, בית-אלף-גימל, בית-גימל-אלף, גימל-אלף-בית, גימל-בית-אלף. So from three letters, you can make six words. From four letters, how much could you make? 24. 24. And for five letters? 120? 120. How do you figure? I told you last time, I'll tell you again, there are certain general concepts that you should remember, you should keep just to know it as general information. It's not הלכות, it's not just interesting general מושגים, interesting ענינים. If you have two letters, you come up with two words. The next number, multiply the answer of before. If I ask you, \"How much does two letters make up?\" The answer is two. If you want to know three letters, multiply three by two, that's six. So the answer of that is six. Now, the next number, which is four, to know the answer, multiply that by the previous answer, so you multiply four by six is 24. When you have five, so you have to multiply 5 * 24, it's 120. And how much would be six? 6 * 120. Where do we see the 120? It says בנוגע שם אלקים. These are simple things that you should שם אלקים is אלף, למד, ווייטער, what's the next letter? ה, okay. I was expecting someone to say a קוף. אלף, למד, and a ה, יוד, and a מם, five letters. How many צירופים are there? Five letters and 120 צירופים. So that's why חסידות always says קוף כף צירופי אלקים. Now, it says in חסידות that the last 48 צירופים of שם אלקים are צירופים starting with which letters? You have צירופים starting with אלף, right? אלף, למד, ה, יוד, מם. אלף, למד, יוד, ה, מם, אלף. Then you can have the letters starting with למד, then with ה, then with יוד. So the last two are יוד, מם. From the last two צירופים you will have how many words will come out if you start these five letters with a יוד or with a מם? 48. Each one is 24, you have 48. יוד, מם is לשון רבים, right? אלקים, יוד, מם makes it רבים. אלקים goes on the אייבערשטער, there's only one אייבערשטער. But there is a יוד, מם, the לשון אלקים has רבים. Because there are לשון רבים by אלקים, that's why there's שייכות to be קליפות. קליפה is the opposite of אחדות ה׳. Why is there שייכות in קליפה? Because there is אלקים. So it says in חסידות that from the last two צירופים, אותיות of שם אלקים, which is 48 צירופים, is the מקור to קליפה, and that is called אדמת בני חם. What's חם? מ״ח. חם is 48. So אדמת בני חם are the 48 צירופים from יוד, מם of שם אלקים. How many צירופים of שם הוי׳? This is going to be a repeat of what I said before once. How many letters in שם הוי׳? Four. So how many צירופים should you have? 24. How come we always know there are there are י״ב צירופי הוי׳? Actually, the first letter, first word in מסכתא ביצה starts off with the word, ביצה שנולדה ביום טוב. בי״ת, it's ביצה, בי״ת, יו״ד, צד״י, ה״א. So בי״ת, יו״ד, צד״י, ה״א is the ראשי תיבות י״ב צירופי הוי׳. Why is there י״ב? It says in תניא that during the day shines the 12 צירופים of שם הוי׳, at night shines the 12 צירופים of שם אדנ-י. Why is there only 12? Why isn't there 24? So by שם הוי׳ they have, you know, to me somebody answers because there are two ה׳s, so really the same letter, so you only have three. But what about שם אדנ-י? Besides that, the רבי writes that the two ה׳s are not the same. They're two different מדרגות. This one is בינה, this one is מלכות. They're not the same, you can't say. So why is there only י״ב צירופי הוי׳, י״ב צירופי אדנ-י? So the answer is, it's not true. It's not only י״ב צירופי הוי׳. Out of the 24, only י״ב shine. Out of the 24 צירופים of שם אדנ-י, only 12 shine at night. But there are really more. Anyway, what am I bringing all this in? This is all because the לשון of the ספר יצירה בנוגע words, how many words can you make, he uses the term אבנים. He says two אבנים, which means two letters, make two houses; three stones make six houses. So he calls the letters the words like houses and stones. That teaches us that language, words, has to do with stones. Now, in the stones גופא there are two types of stones, which means there are two types of languages. There's language which are similar to stones, rocks, and there are language similar to bricks. What's the difference? Rocks is בידי שמים, it's made naturally by the אייבערשטער, and bricks are made by people. Applying it to languages, לשון קודש is made by the אייבערשטער, so לשון קודש is like אבנים and and other languages is like לבנים, לשון בני אדם. So in תורה אור in משפטים the אלטער רבי explains the חסרון of the other languages, that they're not made by the אייבערשטער. ממילא there's less גילוי אלקות there. He brings out a מעלה: if you use the other languages to learn תורה, you accomplish more than you use לשון קודש. Using לשון קודש, you're using a holy thing, but if you bring תורה into another language which is not from the אייבערשטער, then you're מעלה it, that's a bigger מדרגה, fine. But as far as גילוי אלקות, there is less גילוי אלקות in other languages. So besides the fact that פורים represents the צרה, which is shows a העלם והסתר, when the אידן were in the צרה it was no גילוי אלקות, the name that it's in לשון and other לשון already is a העלם והסתר, the fact it's in another לשון. So here we see the two ענינים: on one hand it's a העלם והסתר, so when you talk about what's today, today is פורים, so we're mentioning a העלם והסתר, and at the same time what's today? The day of the greatest שמחה of the year. So that's גילוי. So we have in פורים two opposites. On one hand we have a real העלם it talks about העלם והסתר, and the other side a real גילוי. So now let's continue.

צו פארשטיין דאס, now to understand how do the two things get together? דארף מען פריער מקדים זיין איין הוראה פון פילע אנדערע פון כלל סיפור המגילה פון פורים. We have to first bring a certain הוראה, among there're among many other הוראות, it's we're not saying this is the only הוראה, there are many הוראות, but this is one of them that has to do with the מגילה פון פורים. א הוראה וואס איז מובן אז גאר א פשטות, a הוראה which is very simple. You could take all kinds of הוראות, על פי קבלה, על פי חסידות, all kinds, and then there is a very simple lesson that you take from the מגילה, from the story. Okay, very simple טאקע. This is a lesson that the רבי even talks about in חלק א׳. חלק א׳ בכלל וב׳ this is the simple שיחות and they're בדרך כלל, not always, but usually very simple things, very practical, simple, down to earth. This is in there too. Here the רבי is more sophisticated with the way it's written, but there it's very simple. This is the הוראה: In the צייט פון גזירת המן, האבן אידן געהאט גאר חשובע פארשטייער אין די מלוכה. Time of the גזירה of המן, the אידן had very important representatives in the government. מרדכי איז געווען א יושב בשער המלך. מרדכי lived in the שער המלך. What does that mean? Just the place where his residence was? He was an officer in the government. He was a minister in, I don't know, the cabinet, or whatever you call it, he was an officer in the government. That's why it says יושב בשער המלך. עד כדי כך there's a interesting פשט, I have to tell you. This is getting to פורים so it's good to know, you come to a place and they ask you to say a ווארט, so you can say a ווארט from a שיחה, but there are so many other מפרשים. There's an interesting פשט, I think the מנות הלוי says it, I'm not sure, or the מחיר יין from the רמ״א, one of them, the famous מפרשים say this פשט in the מגילה, very interesting פשט. First of all, what's the פשט: איש יהודי היה בשושן הבירה, ושמו מרדכי בן שמעי בן קיש? איש יהודי, one ייד was there? I mean we speak in the מגילה, whole מגילה about the יידן in שושן were crying, and was נבוכה, and then the יידן in שושן were happy. So what is the פשט איש יהודי? איש, there was a man. That's one thing. Then if you look in the מגילה if we look in the מגילה, when it talks about שושן, sometimes it calls it שושן, sometimes it calls it שושן הבירה. What's the difference? So there's an interesting ווארט, who is the... Oh, see this תיקון here? It probably has a מגילה in it. Let's let's see. Where is it? In the back? Yeah, okay. I'm not so familiar because I'm not a בעל קורא and I just don't use this. Okay, here. Let's give an example: איש יהודי היה בשושן הבירה, בשושן הבירה ושמו מרדכי. Okay, let's go back to let's go to the beginning of the מגילה. Yeah. ובמלאות הימים האלה עשה המלך לכל העם הנמצאים בשושן הבירה למגדול ועד קטן משתה. Here it's שושן הבירה. Then he says, later on, והעיר שושן נבוכה. Okay, there it doesn't say הבירה. Then it says after the the גזירה was over, here, let's find the פסוק. She came... Trying to find the פסוקים here. Okay, after she told him what happened, So they sent out the second letters, and then what does it say here? והעיר, והדת ניתנה בשושן הבירה. And then it goes והעיר שושן צהלה ושמחה. And then after they killed all the people, it says בשושן הבירה הרגו היהודים ואבד. One time it says שושן, and one time it says שושן הבירה. What's the reason? So this is what the this מפרש says. There were two places. There was a place called שושן and a place called שושן הבירה. שושן הבירה was the capital. No איד was allowed to live in שושן. שושן הב- שושן- not שושן הבירה, I mean. שושן is the outskirts of שושן הבירה. That's where אידן were supposed to live, able to live. That's why when it says והעיר שושן נבוכה, who cried? Not שושן הבירה. The people of שושן הבירה didn't cry, 'cause it's all גוים. והעיר שושן. Then it says והעיר שושן צהלה ושמחה, the אידן who lived in שושן were happy. When he made the party לכתחילה, it says he made a party for everybody in שושן הבירה. So mainly it was for the גוים, and then the אידן from שושן were also invited, but the עיקר was for שושן הבירה. That's why it says איש יהודי היה בשושן הבירה. In שושן הבירה, there lived one איד, ושמו מרדכי בן יאיר בן שמעי בן קיש. Yeah? That was later. I don't know if she lived in it, but if yeah, she's probably part of his family, so so why did why was מרדכי allowed to live in שושן הבירה? 'Cause he's part of the government. He was a minister in the government, so they gave him a special permission. But that's why it says ואיש יהודי היה בשושן הבירה, one man, one אידישע, one one איד. So the רבי says here, at that time, the אידן had great representatives, חשובע representatives in the government. First of all, מרדכי was יושב בשער המלך. What does that mean יושב בשער המלך? He lived there. Why? Because he was part of the government. He lived in the capital. און דערצו האט ער געראטעוועט דעם מלך'ס לעבן. He saved the king's life. און אסתר איז געווען א מלכה. Esther was the queen. ובפרט אז ותשא חן וחסד לפניו. Not only is she queen, he liked her. And this was all before the גזירה. So at the time when the גזירה came, was politically the best time for the אידן, the most secure time a איד could imagine to be. Imagine when in the government you have people and you have your own representatives and איז לכאורה בשעת מען האט געוואוסט פון דער גזירה, so when they found out about the גזירה, האט מען לכל לראש געדארפט נוצן- האט מען לכל לראש געדארפט נוצן נאר די פארשטייער, the first thing they should have used these representatives, זיי זאלן זיך משתדל זיין ביים מלך אחשורוש to מבטל זיין the גזירה. They should go to אחשורוש and talk to him, try to מבטל the גזירה, that's the first thing. You send people in that you have people close in the government, send them there. דערציילט אבער די מגילה, the מגילה says differently, אז די ערשטע פעולה וואס מרדכי האט געטאן איז געווען, what did מרדכי do the first thing? וילבש שק ואפר ויצא בתוך העיר. He put on שק ואפר, put on sack and ashes, and he went into the city. What did he do? When he went out throughout the city, what did he do? He screamed. What did he scream? אידן, do תשובה! You guys ever heard the tape, a Purim tape? Ah, which kids didn't hear a Purim tape? In my house, I used to play it every day, ten hours. Why did he scream? He screamed, \"אידן, do תשובה!\" ער האט זיך גענומען צו תשובה, took תשובה, און גערופן אלע אידן זאלן תשובה טאן, he called all the אידן to do תשובה. That's the first thing he did. ערשט נאכאזוי, then האט ער געשיקט צו אסתר לבוא אל המלך להתחנן לו ולבקש מלפניו על עמה. Then he sent to אסתר a message that she should go to the king. And the truth is, the רבי says he sent her he sent her the message that she should go to the king. Is that really what happened? What made him speak What made him send a message to אסתר? She sent him a message first! She heard that he's going around in a sack, so she sent her guy to come out and ask him what's going on, so he sent her back. So he didn't even plan at that moment on even doing anything. He went out and just was talking about תשובה. That was מרדכי. און אויך אסתר האט זיך געפירט אין דעם זעלבן סדר. Esther did the same thing. בשעת זי האט געדארפט גיין אל המלך, when she had to go to the king, האט זי צו אלעמען ערשטן איבערגעגעבן צו מרדכי, first thing she said to מרדכי, לך כנוס את כל היהודים, go gather all the אידן, וצומו עלי, go fast, ואל תאכלו ואל תשתו שלשת ימים לילה ויום, fast and don't eat for three days and three nights. און דערמיט האט זיך ניט באנוגנט, that wasn't enough, נאר זי האט מוסיף געווען, גם אני, אזוי אויך. I'm also going to fast. I mean that I and my servants are going to fast. That's the first thing. And then she said she's going to go to the king. So here also she started with רוחניותדיקע ענינים before the גשמיות. Just like מרדכי before he started to try to go to the king he called for תשובה, רוחניות. Same thing with אסתר. And by her the קשיא is even more. לכאורה זי האט דאך דאן געדארפט אנקומען צו מציאת חן בעיני אחשורוש. In order to be accepted by אחשורוש she had to find grace in his eyes. She had to make herself that he should like her. ובפרט אז איר קומען אין חצר המלך הפנימית איז געווען שלא כדת, especially when she was going it was against the law. און ס'פארבונדן מיט סכנת נפשות. It was dangerous. אחת דתו להמית, whoever wasn't called by the king, the king wouldn't give the sceptre and she would die. און זי האט זיך געדארפט א נשיאת חן בייחוד, she had to have a special חן, liking to the king, ווייל ואני לא נקראתי זה שלשים יום, cause she wasn't called for 30 days. היינט ווי איז ביי איר דער הגיון, how is it possible in her mind, צו פאסטן דריי מעת לעת נאכאנאנד, to fast three days in a row, which means without eating at night, א זאך וואס ברענגט על פי טבע צו פארלירן דעם חן. Naturally, if you fast for three days, you don't look your best and you lose your חן. And she was supposed to do everything to find חן in the eyes of אחשורוש. And if you look at the story, תכל'ס, what happened בפועל? When she came, did she find grace right away? What does the מדרש say? He didn't he wasn't planning to put out this the sceptre. What happened? The מלאך came and pushed it and this, because she I assume she didn't look too good. Because after three days of fasting. So why did she do it? נו, so the answer is going to be that when it comes to a problem, to anything you do, and you have to do an עצה בגשמיות, an עצה ברוחניות, what's the most important one, which comes first? עצה ברוחניות. You have to know what counts. You have to do everything בגשמיות, too. אין סומכין על הנס, there is הלכה you can't rely on miracles. And you have to do everything בדרך הטבע. וברכך ה' אלקיך. What does the פסוק end? בכל אשר תעשה. You got to do בגשמיות. As the expression goes, God helps those who help themselves. I don't know what the גוים mean with this statement, but what we mean with this statement is you got to help, you got to do בגשמיות. You can't say rely on the אויבערשטער. Famous joke with the ships, with the guy who drowned. There's a guy drowning and he davened to the אויבערשטער, \"Please help me.\" And a ship passed by and wanted to pick him up and he said, \"No, no, I'm relying on the אויבערשטער.\" And then the second ship, a few ships passed by, and he didn't go. And he drowned! He came למעלה, he had טענות to the אויבערשטער, \"I had such בטחון on you, and you didn't help me.\" Says, \"I didn't help? I sent you three ships! But you got to you got to do בדרך הטבע, you got to go with the ships.\" So she has to do, but the first thing is the רוחניות, סיי by מרדכי, סיי by אסתר. And that'll answer the קשיות of the שיחה.