(Some of this appears in an earlier post to the blog)
Hama"n in gimatriya is 95 and so is Hamelec"h, and of course zeh l'ummas zeh
osoh Elokim - which is why hamelec"h stam in the Megillah is Melech Malchei
ha'Melochim and why Sofrim are mehadder to make "Hamelech" megillos. The
difference is in the nun sofis - a straight line that goes beneath the line, and
is therefore a straight path to the area called "ragleha yordos movess" - and a
nefila sofis (which is why Dovid *Hamelec"h* excluded nun from Ashrei except in
the context of its tikkun - "somech noflim"). In Hamelec"h, the nun is split ito
lamed-chof sofis. The lamed is unique in that it is the "migdal ha'porei'ach
bo'avir" - the only letter that goes above the line of the other letters (which
is why it caused so much trouble in early Hebrew word processors - there is no
parallel letter in the English language) - and is comprised of a chof topped by
a vav - the vav ha'chibbur of Limmud Torah that connects Elyonim and Tachtonim.
The connection via the lamed allows the final letter to be a chof sofis - as
opposed to a nun, it has a broad top - firmly anchored, as opposed to barely
anchored - the lamed anchors the chof sofis in place, giving it greater capacity
to overwhelm the difficulties of ragleha yordos movess.
Al pi derech tzachus, "Me she'yesh lo monoh rotzeh mosa'im" - "Monoh" = "Haman";
"Mosa'im = "Ama'sa'im" (Two Amos). In the middos of Parashas Terumah the
Shulchan was two amos long, but the Aron was two and a half amos long. The
shulchan alludes to material wealth, but the Aron alludes to the connection
forged by Torah with this world. Haman is interested in the material world, but
we must transcend that.
In the total measurements of the Aron and the Kapporess there are twice two and
a half (2 X 250) and three times one and a half (3 x 150). Although Chazal in
Sukkah learn a midda for the Kappores's thickness, the Torah itself gives no
such measure. Do the math: the total of all meaures of the Aron is 950. The two
250's obviously connotes two neiros (NR = 250), which are the ner of Torah and
the ner Hashem nishmas Adam that the Aron weds together. How is this done? By
three times 150.
Reb Tzadok expands on 150 both in Kometz Ha'Mincha 18a and Dover Tzedek 9a. Of
course, the talmid vosik in Yavneh, IIRC Rabbi *Meir* was able to be metaher es
ha'sheretz with 150 reasons. The teiva held 150 time the 40 se'ah of a mikveh
and so did the Yam she'oso Shlomo.
The Maharal (and, of course, Reb Tzadok) says that the number 300 in Chazal
represents a guzma in matters of Olam ha'Zeh. 400 is beyond (21st vs. 22nd
letter).
Last year we wrote:
R' Tzadok brings that the first time a concept is mentioned in the Torah is
the shoresh of that inyan. The word "Kahal" appears for the first time in the
Torah in Shemos 12, in the context of Korban Pesach.
The Sidduro shel Shabbos at the end of Shoresh 6 Anaf 1 explains the
statement in Tehillim "Tehilaso b'Kahal Chassidim" that through Kahal, the
gevuros become chasadim. He explains that in KH"L the H = the five gevuros,
and the K-L = the five chasadim (5x26 [Shem Havaya"h] = 130. Note the
significance of a other 130's, such as "Tzam' - fasts turn gevuros into
chasadim). He alludes to what is brought in seforim that in davening, a t
least, one should clasp one's left hand with and envelope it in the right -
enveloping the gevuros in the chasadim.
This past Purim I expounded on the idea of "NiKHaLu ha'Yehudim" as the
fundamental concept of Purim, and that many of the incidents in Purim took
place in various forms of "chatzer". Indeed, the first place in Tanach that
Adar is mentioned is in Parashas Mas'ei: "Chatzar Adar".
The Chatzer is the Outer World, removed from the direct presence of the King -
whether it be Achashveirosh or HKB"H.
Chatzer also tells us how to deal with the Hester Panim inherent in that
distance from HKB"H. The R represents Rah, the Evil that springs from the
concealment of HKB"H's presence. CHaTZeR = Chetz Rah, split the Rah in half.
Half Rah = Kahal (270/2 = 135). The response to Rah, and the manner in which
one breaks through that concealment, is by unifying the Kahal (135) in Tzom
(136), Kol (136), Mammon (136) - the KHL plus the agent of yichud (known in
gematriyah as the "Kollel").
Adar is a time of Chatzar, but Nisan is a bechina of "Hevi'ani ha'Melech
Chadarav" - the great Ohr of the Seder night. Lo l'chinam did the actual
event of Purim occur on Pesach! The mitzvos of Kiddush ha'Chodesh and Korbon
Pesach united Am Yisroel: first via the Beis Din concept, then via each and
every individual. The Korbon Pesach is done en masse and eaten b'chaburah. Ho
b'ho talyah. The Ohr only comes to a Kahal and only a Kahal can be zocheh to
the Ohr.
Tein l'Chochom v'yechkam od...
I would like to add (more on this in later e-mails) that Matzah in gimatriya is
also 135, and Oni, as spelled in the Torah (chaser), as in *Lechem Oni* is 130.
As we shall see, lechem oni does not necessarily mean bread of poverty.
The same principle applies here - except that Rah is evil, but Rah plus the
Lamed (270+30) - the connection to the Elyonim - is the total of Olam Ha'Zeh (as
opposed to the last mishna in Shas - each tzaddik gets 310 olamos, VEKM"L). But
half of 300 is the 150 which helps to break open the secret of this world and
see its nature "me yiten tahor me'tmaeh" - the sheretz, too, is a precursor to
tahara - "leika *nehora* k'ha'he d'nofak mego chashocho."
We will get more into this IY"H, but Esther's depair is captured by "lo nikreisi
lavo el ha'Melech zeh Shloshim yom" - thirty is the totality of the lunar cycle
from ebb to ebb - of course, the chiddush of the Adar- Nissan continuum and
"Dovid Melech Yisroel chai v'kayam" is that everything is cyclical and "na'utz
sofan b'techiloson," but Mo'adei Tisroel are generally on the 15th of the month
- the high point of hisgalus, the moon in its fullness.
Why three times 150? This we shall leave for the moment. More on this when we
get to Pesach.
But, of course, 95 or 950 is not complete. The extra Heh is,of course, the Heh
of Olam ha'Zeh that connects to the Hamelec"h - and that is present in the
Megillah in HaMalka"h - which you can follow in Esther after she puts on Malchus
(the middah of this world "Malchus Shad-dai"). And of course if Hamelec"h is
from above, then Hamalka"h is from below - the bechina of "Nekeivah tesovev
gever" - the hisgabrus of dinim mitigated by our supplications from below -
captured in the Megillah by "Tzom" - the "Tzom'o lecho nafshi" that breaks
through the Tzimtzum - and which will, of course bring us to Pesach (and, of
course, the tzomos were on Pesach) because in Matzoh the Tzaddik and Mem are
reversed (and equal 130 as well). We will have to correlate that to Metzach,
Matzaz, Matza as in "Matza u'Meriva" etc. v'od chazon la'mo'ed.
And that is pshat "V'Haman niv'as lifnei Hamelec"h v'Hamalka"h" - the Y-H of
Hamelech, connected by the V - once more - to the H of Hamalka"h. Our "eitz
chamishim amah" - the chamishim she'arim of bina that we add to male up the 1000
to the Aron - overcame his eitz.
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