64 —ניסי פורים, מדרגות הנהגה אלוקית, וקריאת המגילה

B"H, Thursday, Megillah is read on the 11th of Adar Sheni, 5715.

Esteemed friends, the distinguished and outstanding Torah scholars, the Temimim—may they live—among them Reb Moshe Eliyahu from Montreal, Canada.

Shalom u'Vrachah!

I will begin by asking forgiveness for not responding in writing to your letter until now—the reason being I was greatly preoccupied with preparing the calendar for Chabad Chassidim that is being published these days. The oral response was surely delivered in its time by our friend Haraha"g and Haraha"ch etc. Maharashal, and certainly the telegram was also received on time. I am now writing to make amends—offering a desirable matter and a gift—for this delay, and so that this may also serve as a kind of farbrengen in these approaching days of Purim:

The Mishnah teaches: "The Megillah is read on the 11th, 12th, 13th, 14th, or 15th [of Adar], etc., as villagers advance their reading to the market day." The idea in one's service according to Chassidus—in brief (see also Maggid Meisharim by Beit Yosef on Parshas Vayakhel)—is that the Megillah recounts a miracle: conduct above nature. However, the miracle of Purim was clothed within nature. The distinction is explained in Purim discourses (Biurei HaZohar Vayikra; Padeh Beshalom 5698). In service: there is work according to reason (nature); work that begins above reason with strong will but then continues within reason because will compels intellect (a miracle clothed in nature); and work entirely above reason (an open miracle). See also "Ve'atah Im Na" on Parshas Ki Tisa (578), which explains that even miracles above nature have levels. Note also our Sages' language: "miracle within a miracle," "miracle upon miracles," "when Aharon performed miracles... when Moshe performed miracles... when Hashem performs miracles." The difference can be seen as conduct at the level of chayah or yechidah (soul levels), or self-sacrifice like Avraham or Rabbi Akiva.

The reading of the Megillah is publicizing the miracle in the world—drawing down this conduct into daily life. This conduct from kabolas ol (acceptance of Heaven's yoke) without regard for reason can exist at five levels: only regarding actual deed; also regarding love and awe (middos); intellect; his basic assumptions; or his very will and essence of soul—the four letters of Hashem's name plus its crown (kots shel yud). It is known that nature and miracle correspond to Shem Elokim and Shem Havayah. Thus: "The Megillah is read from the 11th through the 15th," since there are ten days—ten handbreadths—below which physical action occurs; "the Shechinah did not descend below ten handbreadths" (Sukkah 5a), only up to ten (Shabbos 7b). The reading of the Megillah—a miracle rather than nature—begins from day eleven.

Where there are ten idle men—all ten faculties of his soul are idle from their labor and present in shul for prayer—they are always ready for connection with Hashem; this is called a city—"Great is Hashem in our city." They read on the fourteenth day—that is, drawing down miraculous conduct into all four aforementioned levels since all are as they should be—but not on the fifteenth because caution from enemies is needed; from one's soul essence (the crown), one cannot know which path he will be led upon (see Likkutei Torah summary Doleh Tashbis; Tefillin D'Maamar R'n'g). In contrast, a walled city where even what surrounds him at a distance is complete—they read on the fifteenth—the crown.

As stated in Drushei Magen Avraham by Reb Menachem Mendel Tzvi Chein vol. II (72b): "The Megillah is read from eleven through fifteen—that is, revelation of Shem Havayah... On Yud-Daled [the fourteenth], only the yud shines forth; but on Tes-Vav [the fifteenth], in walled cities and Shushan itself—even kots shel yud shines."

But when there aren't ten idle men—and based on what was explained above—it means his service still has an attachment to reason/nature and he isn't a permanent resident of "the city of our G‑d." Therefore he needs a city dweller to read for him—to draw down miraculous conduct into his soul's life—and this reading may occur on day eleven so that at least his actions are above reason/nature; or on day twelve so even his middos etc. are included. This depends on when market day falls—the time people gather in towns for judgment—since ascending from villager status to city dweller status—even temporarily—requires prior judgment and clarification.

The Gemara explains how it’s possible for a city dweller to read—and draw down—for villagers: what connection do they have? As known, there’s great distance between Atzilus and Beriah-Yetzirah-Asiyah; between wisdom in one’s soul and other faculties. The Gemara answers (Megillah 4b): because they supply water and food to their brothers in cities—that is, by refining material matters so they are appropriate for city dwellers (see also gradations: Canaanite slave etc., Hebrew maidservant—Sefer HaMitzvos mitzvas yi'ud)—they become "their brothers," i.e., united with them. Thus a city dweller reads for them.

The halachic conclusion (Megillah 2a): When does all this apply regarding villages? When years follow their proper order etc.—this can be understood like what’s explained about Rosh Hashanah discourses concerning blowing shofar or taking lulav on Shabbos in Beis HaMikdash versus elsewhere. This relates to looking ahead regarding chametz prohibition—and possible stumbling over eating chametz on Pesach—and thus even villagers must read on Yud-Daled—to draw it down into their full stature.

Blessings for immediate teshuvah and immediate redemption.

Summary

This letter reveals how Purim's varying Megillah readings reflect different levels of Divine intervention—from miracles within nature to open wonders—and how each Jew can draw these spiritual energies into daily life through communal unity and personal growth.