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Adaptation by David Rothschild of a discource from Purim 5713/1953,
Please note: This article is a continuation of a previous article,
Lots of Purim Fun. To go back to the first part, click here.
Almighty Ahasuerus
King Ahasuerus' name indicates transcendence beyond the
limits of reason and understanding. The Midrash reveals that the letters
of the word "Ahasuerus", rearranged, spells "The end and the beginning are His."
(Magen Avraham I, page 182:a; Likutei Torah, page 28:2) "Ahasuerus"
actually refers to G-d, who is elevated above the locations of beginning and end
- beyond Creation's system of Worlds.
Ahasuerus is also a construct of two Hebrew words: "hash"
and "rash". (Torah Ohr, page 118:a )"Hash" translates as
"silence". Silence refers to the sefira of keter, which is above
chochma. As Job said, "Wait for me a bit, and then I will tell you."
(Job 36:2)
Job uses the Aramaic word for waiting - "keter". A
respectful state of quietude is a precondition for eliciting a superior's
discourse. ( Rashi)
Rabbi Akiva also enunciated this principle: "A fence for
wisdom is silence." (Mishnah Avot 3:13) Silence precedes and is elevated
above chochma, just as the attribute of keter is above the Worlds.
Silent Sheep  | | " Kelipat Nogah...is not solely evil, but contains a potential for good...." | | |
An opposite connotation of silence, though, is espoused by
Isaiah: "Like sheep being led to slaughter or a lamb silent before her shearers,
he did not open his mouth." (Isaiah 53:7)
Isaiah employed the Hebrew word for muteness, "alem". "Alem"
is built from the two-letter root, lamed-mem. These
letters also serve as the root for the Hebrew word meaning "conceal", "he'elem".
In this context, silence denotes the deed of kelipat Nogah. Kelipot are shells that conceal
divinity. That is, they cover over and hide the Divine Speech of the world of
Speech.
Nogah, meaning "shining", indicates that this level of
kelipa is not solely evil, but contains a potential for good. | | " Divine Speech is the limited, Inner Light that continuously recreates and sustains the worlds...." | | |
The world of Speech refers to the sefira of malchut
of the world of Atzilut. (Introduction to Tikunei Zohar) Every
sefira contains an aspect of the other nine sefirot. And the vessels
of each of these sub-sefirot have an inner, intermediate and external
dimension.
Malchut's Thirty Vessels descend below to become the soul of
the ten sefirot of the worlds of Beriya, Yetzira, and
Asiya. There, they bring into being, from a state of void to actual
existence, the thirty vessels of the Three Lower Worlds. Divine Speech is the
limited, Inner Light that continuously recreates and sustains the worlds.
Human speech functions in a similar manner. Words are directed
outside of one's self toward a recipient who is an independent entity. | | " When Supernal Speech is not revealed, the world functions according to the laws of nature...." | | |
G-d exhorted Moses, "Who has made man's mouth or who has
made man mute?" (Ex.4:11) When Supernal Speech is not revealed, the world
functions according to the laws of nature. In such circumstances, G-d is
referred to as speechless. Dumbness also resembles sleep as King David
beseeched, "Awake, why sleep my L-rd?" (Psalms 44:24), since during sleep one
doesn't talk.
Evildoers and accusers against Israel covet the world's
operation according to nature [without divine intervention]. The righteous,
though, seek the revelation of Divine Speech. Isaiah prophesized about the
Messianic Era, "And the glory of G-d will be revealed, and all flesh, together,
will mutually see it, when the mouth of G-d has spoken."(Isaiah 40:5)
Unchained
However, as discussed earlier, there is an aspect of
silence that is above speech: the inability to speak. The Talmud advises, "If
you wish to purchase speech with one selah, spend two selahs to
buy silence." (Babylonian Talmud, Megilla 18:a) Again, referring to the
sefira of keter, that is above the system of Worlds.
Creation was first manifest by the emanation of the ten
attributes or sefirot, the first being chochma. Genesis'
first word, "In the Beginning"(Gen. 1:1), hints to chochma, also
called "the beginning". (Rashi) As King Solomon says, "The beginning of His
way." (Proverbs 8:22) Rabbi Yehudi observes in the Zohar, "What is the
significance of "In the Beginning": in Wisdom [chochma]." (Introduction
to the Zohar, page 3:b) | | " Wisdom is likened to a flash of lightning that appears unexpectedly out of darkness...." | | |
Chochma is likened to a flash of lightning that appears
unexpectedly out of darkness. "Chochma / Wisdom is found out of
nothingness." (Job 28:12) "Nothingness" refers to the attribute of keter,
called by this term because it, like its literal translation, "crown", is hidden
from our perception. Like darkness, keter alludes to the intangible and
unknown. Just as a discovery appears "out of the blue", so chochma
emerges out of nothingness.
Kabbala terms the creation process, "the [downward progression]
chaining of the Worlds." Following the initial revelation of chochma in
the world of Atzilut, light and life-force are passed from one attribute
to the next. This cause and effect carries on downward through the four worlds
of Beriya, Yetzira, and Asiya. At each step along the way
light is further reduced in quality and quality. Then at the final stage, G-d
Himself intervenes directly to convert spirituality into this physical world.
The system of Worlds involves the limited "Filling Light", in
contrast to the revealed infinity of the Encompassing Light, which is manifest
before and above Creation.
Divinity Display | | " The revelation...was revealed to everyone...." | | |
This, then, is the significance of Ahasuerus: hash-silence,
which is elevated above the system of Worlds. And due to the transcendent aspect
of Ahasuerus, the King "displayed the glory of his splendorous grandeur to the
entire population."(Paraphrase of Esther 1:4)
If the revelation was merely according to the system of
Creation, then the exhibition of Ahasuerus' grandeur would have been restricted
to his ministers of state and servants, who were a regular presence in his inner
chambers.
But since the revelation was from Ahasuerus - divinity
above Creation - it was revealed to everyone. To those appropriate in their
homes, the light shone in their homes; to those befitting in their gardens, in
their gardens; and to those suitable in their courtyards, in their courtyards.
(Paraphrase of Esther 1:5)
Homes, gardens and courtyards symbolize sefirot in the
worlds of Beriya, Yetzira, and Asiya.
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