One of the problems facing students of Kabbalistic study is how to take the Kabbalah out of its theoretical presentation and translate it into practical action. It must be accepted as a given fact that Kabbalah was never meant to exclusively be an academic pursuit, but rather a course of knowledge coupled with spiritual growth and experience that leads one to a comprehensive personality transformation.

This transformation of personality can never be limited to just the internal world of the individual. The individual must express the values that have been revealed to him/her through the exposure to the Kabbalistic teachings.

These Kabbalistic values are none other than the values and mitzvot of our Holy Torah, and it is these values and mitzvot that the Kabbalist must apply to the world around him, even as did the Talmudic Sages and Biblical prophets before him.

The question we must now ask is what does the Kabbalistic meanings of Purim have to teach us about our world of action and the present political status of Israel and the Jewish people? The answer is most revealing, and unfortunately quite frightening.

As is known, when the Jewish people sin, this causes a change in the nature of our relationship to G-d. Instead of G-d being visibly active in our lives and society as He was during Biblical days, it appears that G-d is somewhat more removed than He once was. People now tend to talk about G-d as a removed and separate Being, as opposed to experiencing Him, and knowing His reality and nature.

This lessening of G-d in our lives and consciousness is the result of the "trance of sleep" wherein which G-d's aspect, which we called ZA (Zeir Anpin - the Small Face), is stripped of Its ability of manifestation. ZA is thus unable to function in His optimal mode of Face to Face, where G-d and the Jewish people enjoy a natural/supernatural relationship of mutual harmony.

Instead of the Jewish people experiencing G-d through the medium of supernatural events, we now "see" G-d acting through our everyday affairs. This expression of G-d's actions is a method of concealment. In other words, we believe in faith that G-d is in this or that thing. But unless you look for Him, you won't spot Him. Instead people will claim that there are such things as "luck" or "good fortune", without recognizing or acknowledging that there is a Hand, ever so invisible, behind all things.

This was the case in the generation of Mordechai and Ester. During this time, the sins of the Jewish people had risen to such a height that G-d consciousness had been lost, and ZA was put into the "trance of sleep". This lack of overt Divine intervention in the lives of the people was an unnerving experience for most. Yet, instead of trying to rectify the damage, the people added insult to injury and attempted to live with the damage by assimilating and accepting the present course of things. These same people are the ones who bowed down to Haman when he passed by, unlike Mordechai who did not.

As is known Purim is a holiday that was not ordained for the Jewish people with the giving of the Torah at Mt. Sinai. Yet, our Sages have said that Purim was as important an event in Jewish history as was the giving of the Torah. At Mt. Sinai our Sages say the Jewish people received the Torah, whether they liked it or not. On Purim, all Israel received the Torah with joy and gladness. This is a very strong statement to make!!

The Ari'zal says that in the future time all the other books and holidays will be no more, whereas Purim and the Megilat (scroll) of Ester will last forever. Needless to say there is more to the Purim story than meets the eye. Even the name of the Biblical book, Ester, reveals that there is a very profound secret hidden within. For the name Ester has within the word "seter" which means hidden.

Something else is suspicious. Out of all the books in the Bible, the Book of Ester makes no mention of the name of G-d. It is as if G-d is not in the Purim story, at least He is not revealed therein. This then is the secret which will be explained herein.

Our Sages teach us that when the month of Adar comes, happiness comes. There is great Kabbalistic significance to this. Purim falls one month to the day before Pesah. Both Purim and Pesah were days of national salvation for the Jewish people. Purim appeared to be a natural sort of salvation, whereas Pesah the Hand of Almighty G-d was clearly evident. In this selection the Ari'zal will reveal to us the two types of salvation that there are: salvation in galut (exile) and salvation in geulah (the final redemption). We will learn that both are integrally connected to one another.

The secrets of the exile correspond to the sefirat Malkhut, which corresponds to the physical world in which we live. The story of Purim reveals to us how we as Jews are to survive in a world that is hostile to us simply because of who and what we are are.

This is a message for religious and secular Jew alike. For like today, there were "hillunim" (assimilationists) in the days of Mordechai and Ester. The evil Haman did not distinguish between what type of Jews he wished to kill, nor did Hitler, nor does Hamas. A Jew is a Jew is a Jew.

In Pirkei Avot it is written, "it is not up to you to complete the work, but you are not free to avoid your share." No where and at no time is this lesson more applicable than now.

The following is a overall translation of the Kabbalistic meanings of Purim taken from the writings of the holy Rabbi Yitzhak Luria (zt"l), the Ari'zal. Both texts of the Ari'zal offer complimentary information, therefore I decided rather than choose one over the other to translate I took what was best and relevant from both texts and combined them. The sections from the Pri Etz Haim will be introduced with the letters P.E.H. and the Sha'ar HaKavanot will be introduced with the letters S.H.K.

The message of Purim is most profound and relates to us what potential we have in all arenas, if only we take it upon ourselves to act with courage.

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