"Gedolah hasoras taba'as yoser m'48 Nevi'im she'amdu l'Yisroel."
Why the emphasis on the *removal* of the ring?
"Ki yad al Kes Y-h milchomo l'Hashem b'Amalek me'dor dor."
"Ein ha'Shem shalem v'ein ha'Kisei shalem ad she'yimocheh zar'o shel Amalek."
What is the meaning of an incomplete Kisei?
A "Kes" is the letters Kaf-Samech - transliterated CO. (We will use here CO for
Kes and COA for Kisei).
CO means "like ["keh"] a samech." A samech is the only letter in original Lashon
ha'Kodesh ("Mantzepach tzofim amarum") that is completely closed. It therefore
represents concealment - a lid, as in "Michseh" or "Kisui", and the vacted space
in the mashal of the Arizal for tzimtzum - the Chalal before the Kav of Or
shines in. A chair is me'stomo a COA because while one is sitting it covers one
(also, the seat of a chair is like and O while its back is like a C).
Without the A, the entire world is C-O - like concealment. What is missing is
the yechido shel olam.
(On a tangent, we have two roshei teivos in Kabbalah - the A"O for Ain Sof and
the O"A for Sitra Achra. Lefi devareinu the roshei tevios are k'peshutom - if
the A is before the O then it is the yechido shel olam lifnei ha'tzimtzum, but
put the A on the OTHER SIDE and it is the one who seems R"L to be sholeit below,
after, the tzimtzum, v'duk. BTW, with this mahlach you can understand very well
why he is called the SaMa-el - as the Samech and Mem are the two most closed
letters in the Alef Beis, especially, of course, a Mem Sofis, and why the remez
to Mordechai in the Torah - Mara Dachya - has to do with Samim - and why zeh
l'umas zeh, v'yesh l'hosif.)
"B' shlosho devorim ho'odom nikkar, b'CiOo, b'Ca'aOo u'b'CoOo."
What is unique about these three things - they all have letters that break
through the concealment - come between the C and the O. The sum total of all
those three letters - yud, ayin, vav - is again Kos (86) - but also the shem
Elokim (86) - the name that is manifest even in the tzimtzum - and is therefor
the vav ha'chibur (the kav that pierces the tzimtzum, comes between the C and
There is another word of the same character that breaks through the tzimtzum:
"Lech CnoO es kol ha'Yehudim."
Ha'Melech stam in the Megilla is Melech Malchei ha'melochim HKB"H - but
Ha'Melech in gimatryia equals Haman (95 - v'im taskil tovin b'zeh the sum total
of the middos of the aron and the kappores). Zeh l'umas zeh - O"A vs. A"O
("Ha'Melech v'Haman"). What is the difference? Haman ends with a nun sofis -
nefila sofis (no nun in Ashrei, v'yesh l'hosif here about the correlation
between nun and samech, and about nun sha'arei bina, ten lchochom v'yechkam
od!). Ha"Melech has a lamed-chof sofis. Lamed is the migdal porei'ach bo'avir -
a chof surmounted by a vav (Havaya'"h) the vav that goes above the line of the
letters into Shomayim - limud. That anchor in Torah - "Hadar Kibluho b'yimei
Achashveirosh" - is what gives the chof sofis its anchor (its top) to survive
even when "ragleho yordos movess" - the end chof goes beneath the line and comes
into contact with the O"A.
"Gedolah *hasoras* ha'taba'as" - "V'ra'u kol afsei aretz es yeshu'as Elokeinu -
eimosai? B'yimei Mordechai v'Esther." (BTW, in modern Hebrew, of course, Efes is
a 0!) - the ta'ba'as, the O was removed - the concealment was peeled back.
The ultimate Ge'ulah is when the vav ha'chibur - the vov extending to the second
heh (bechinas Malchus, b'yesh l'hovin b'zeh bechinas "Ha'Malkah" in the Megilla,
VEKM"L) in the shem is revealed. Then after all of the CO we will perceive how
all was really connected to the A. Purim is a miniature experience of that
ultimate removal of the Hester and the Kisui.
May we be zocheh to perceive that vav in the CoO of Purim and in the CoO
yeshu'os esah hashto ba'agolo u'b'zman koriv!