The Sages teach in the tractate Megillah (7a) that Megillas Esther was delivered through the spirit of prophecy. For this reason it contains numerous esoteric secrets. We will discuss just one of these here in a general way: It is stated in the Zohar, Parashas Pekudei (249b) that there is a chamber On High with four entrances directed towards the four cardinal directions. There are ten officers appointed over each of these entrances and one officer, named VHRYEL appointed over all the others. This officer belongs to the class of the Ofanim and it is his task to take action and revenge against Israel’s oppressors. This Ofan together with the other forty officers ascends On High to a certain place that is called, “the chamber of the runners” (Melachim I:14:28) and other angels, known as CHSHMLM, ascend with him. They run ahead eagerly to wage war with the guardian angels of the nations to defeat them and wreak vengeance upon them. But when sin interferes, Heaven forbid, there are other runners emanating from the Sitra Achara, who proceed ahead with their accusations in order to rule over Israel and cause them misfortune. This is the meaning of the verse, “The runners went out hurriedly” (Esther 3:15). That is, they went out from the Sitra Achara to provoke decrees against Israel, whereupon it is stated, “And the city of Shushan was thrown into dismay” (ibid.). Afterwards, the prayers of Mordechai and Esther caused Israel to repent completely in order to avert Haman’s evil plans. These prayers ascended On High and were accepted by Hashem in His mercy so that a time of favor was revealed. At that point it is stated that, “the runners, riders of the horses, went out hastily” (Esther 8:14). In other words, the holy angels ran to take vengeance upon the wicked Haman, after which it is stated, “And the city of Shushan was exuberant and joyful” (Esther 8:15).
For this reason one must read the Megillah word for word slowly. For every word and letter possesses sanctity and harbors esoteric secrets. It is also worthwhile mentioning the merits of Mordechai and Esther with intent because they sacrificed themselves on Israel’s behalf with their cries and prayers. Esther also sacrificed herself by going in to Achashveirosh, as she herself declared, “And if I am lost, I am lost” (Esther 4:16).
It is related in Yalkut Shimoni (Esther 1056) that Esther prayed with the words of Tehillim 22, “My God, my God, why have You abandoned me?” This was explained by the holy mouth of the Ari, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter6; Sha’ar HaKavanos, 109b). The idea is that the Holy One Blessed is He in His abundant mercy and lovingkindness supervises and watches over us in order to grant us illumination and to bestow upon us a holy outpouring of the spirit of wisdom and understanding from above, by means of His holy names. Each of these names is an instance of the name “God” — א"ל. The first one comes from the verse, “Who is a God like You?” (Michah 7:18). The second comes from the verse, “Hashem, Hashem, merciful and gracious God” (Shemos 34:6). When this name is spelled out in full [אל"ף למ"ד] it has a numerical value of 185. Thus twice this name totals 370, corresponding to which there are 370 lights illuminating 370 worlds. These in turn illuminate the souls of the righteous departed who toiled constantly in Torah and were diligent in their studies, clinging uninterruptedly to the Torah, which is called “light,” and to the commandments, which are called “lamps.” These two names possess the power to arouse an outpouring of lovingkindness from these 370 lights, which is evoked by the responding of “Amein” with concentration. For whoever responds, “Amein” with intention and also rushes to the synagogue in order to respond “Amein,” merits these 370 lights through his response of “Amein.” On the other hand, if a person despises and takes lightly the response of “Amein,” his soul is met by 370 impure husks, Heaven spare us, which lead him to the chambers of darkness and the shadow of death. Concerning them the prophet declared, “The moth will consume them!” (Yeshayahu 50:9).
These 370 lights shone upon the righteous Esther because her soul emanated from the same source as this illumination. In that place these two instances of the name E-l shine forth — one from the verse, “Hashem, Hashem, merciful and gracious God, long suffering, etc.,” and the other from the verse, “Who is a God like You.” But when Esther went in to Achashveirosh she was compelled to pass between two houses of idolatry (Megillah 15b), which were sites of the husks of impurity. At that moment she was deprived of the spirit of prophecy, along with the illumination of one of those Names — the one from the verse, “Who is a God like You.” This left here with only the illumination of the one from the verse, “Hashem, Hashem, merciful and gracious God.” Therefore she cried out, “My God, my God, why have You abandoned me?” Because until that moment she had received the illumination of two instances of the name E-l, but now she received that of only one.
From this you can appreciate the sanctity of these festivals. Each festival is filled with sanctity and with amazing esoteric secrets. You must also know that there is a new world On High that is so holy and awesome that it is revealed here below only once a year. It begins to be revealed at the start of the Megillah reading. This is the world from which the soul of the righteous Mordechai was derived. Therefore we must arouse Heaven’s mercy so that this world will again be revealed to bestow an outpouring of bounty and illumination upon the heads of those who gather to hear the Megillah reading with pure hearts and full intent. This is the meaning of the blessing, “Blessed are You, Hashem, who has sanctified us with Your commandments and commanded us regarding the reading of the Megillah.” That is, Hashem, may He be blessed, has commanded us to awaken in ourselves the intention to bring that great illumination out into the open. This is what is meant by, “regarding the reciting [or “calling”] of the Megillah.” For the word mikra [“reciting” or “calling”] is used here in the same sense as in the verse, “For the calling of the congregation and the embarking of the camps” (Bamidbar 10:2). To this the congregation must answer “Amein!” with much concentration. It is very, very important to make it known at the Megillah reading when they recite the blessing and come to the words, “regarding the reciting [or “calling”],” that the one reciting the blessing should be envelope with trembling and fear. And when the congregation hears him recite these words they must also be filled with great trembling, fear and submission. For they allude to the summoning of that great, awesome and terrifying world, from the light of which will come an outpouring of bounty and a holy and pure spark to shine upon Israel.
Every Jew must have in mind to be a receptacle that is prepared to receive the sanctity and purification emanating from that world. He must also intend that through the influence of that merciful light he will merit life and lovingkindness, that Israel will not suffer any mishap and that the Holy One Blessed is He will have mercy upon us speedily and take us out from thick darkness to light. This is why we kindle numerous candles on Purim until the synagogue is filled with them. This is a hint to the great illumination of the 370 lights. Concerning this was it stated, “For the Jews there was light, etc.” (Esther 8:16). Surely everyone who fears and trembles at the word of Hashem will rejoice and exult with gladness and trembling when he hears the sound of the blessing, “Regarding the reading [or “calling”]of the Megillah emanating from the mouth of the chazzan. Therefore it is extremely important that we purify ourselves in a mikveh before going to the synagogue so that we will be able to receive the pure light and outpouring of bounty. I have transcribed all this from a letter of Rabbi Chayim Vital, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter 5).
The receiving of that light can be compared to the receiving of the extra soul [at the onset of Shabbos] for the one who knows how to direct his thoughts to make himself into a receptacle that is prepared to receive this outpouring of supernal holiness. I have observed a worthy custom in the land of Poland, according to which they dress themselves in clean white tunics and white trousers before the reading of the Megillah and then go to the synagogue dressed in their Shabbos and Yom Tov garments. Between one Megillah recital and the next Israel rejoices and gives praise and thanks for the reprieve and salvation that was granted to the Jews. One must also distribute something to the poor and give portions to the needy. And one must speak words of Torah, as the Sages have said (Megillah 16b), “‘For the Jews there was light’ — This refers to Torah, as it is stated, ‘For a mitzvah is a lamp but Torah is light’ (Mishlei 6:23).” It is praiseworthy to study a little before the rejoicing of daytime Purim feast. The meticulous are accustomed to pray Minchah on the 14th before the feast. Then, afterwards, they eat a single cooked dish and pray Maariv. They do not postpone Maariv until later in the night lest they become intoxicated and unfit to pray. After one has prayed Maariv he should relate to his household the great miracle that was performed for our ancestors.
I would now like to present to you an insight from the holy mouth of the Ari, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter 6). For we must be aware of the intentions of the wicked Haman, oppressor of the Jews, that led him to give himself over to oppressing Israel specifically in the month of Adar as opposed to any other month of the year. You must know that there are twelve months in the year, which correspond to the twelve permutations of the letters of the name יהו"ה. Each month is governed by one permutation so that the month of Adar is governed by the last one, in which the letters are completely reversed like this: הוה"י. This is a name indicative of judgment. Therefore when Haman mentioned the four-letter Name he specifically mentioned it in reverse, saying, “And all this is not worthwhile to me” — Vekol zeH einenU shoveH lY (Esther 5:13). The final letters of the words of this verse comprise the permutation in which the letters are reversed like this: הוה"י. His intention was to arouse double judgment against Israel. First by mentioning the Name in reverse, and second by mentioning it as an acronym comprised of final letters rather than initial letters. But Hashem in His mercy heard and heeded the prayers of Israel and the righteous Mordechai and Queen Esther, who had been crowned with a royal crown. On her part Esther intended with her words to transform the attribute of judgment into mercy. For this is the way of the righteous — to transform the attribute of judgment into the attribute of mercy. Therefore she mentioned the name in an acronym comprised of initial letters and in proper sequence, saying, “Let the king and Haman come today to the feast” — Yavo Hamelech Vehaman Hayom el hamishteh (Esther 5:4). Her intention in making that feast was to bring about Haman’s downfall, in keeping with the verse, “If your enemy is hungry, feed him bread” (Mishlei 25:21), and the Holy One Blessed is He gave His approval.
In fact, Queen Esther would have liked to have evoked pure mercy, for the Divine name in its simple form [i.e., and not as an acronym] and in proper sequence is a Name of mercy. But if Esther had not mentioned this Name in an acronym of initial letters she would have been unable to defeat Haman. In her wisdom she knew that she must incorporate a small amount of judgment as well as mercy in order that this judgement would take revenge upon Haman, oppressor of the Jews. After this it is stated, “For he saw that the evil was concluded against him from the king” — Ki ra’ah kY chalsaH eilaV hara’aH mei’eis hamelech (Esther 7:7), the “king” being an allusion to the King of Universe. Note that the Divine name appears here in proper sequence indicating mercy for Israel. Nevertheless, it appears as an acronym of final letters to hint at the judgment and destruction that was to befall Haman and his sons. From here we can see the extent of the wicked Haman’s evil intentions towards Israel. In him was fulfilled the verse, “He excavated a pit and dug it out” (Tehillim 7:16). That is, he was ensnared by the very trap that he laid. Therefore the Torah has commanded us to wipe out the name of Amaleik and his seed and the seed of his seed. Thus the Sages have taught (Sifri, Devarim 25:19; Mechilta DeRashbi, Shemos 17:14) that one must blot out the name of Amaleik even from upon the trees and stones. This is the source of the custom — and the customs of Israel are Torah — to bang upon hearing Haman’s name, in order to wipe out his name and that of Amaleik. All the authorities, both earlier and later, have written that one must not abolish this custom.
I have heard it said regarding our illustrious teacher Rabbi Heshel, z”l, that whenever he wished to test his quill he would write the name of Amaleik or of Haman and Zeresh and then erase them. This was in order to fulfill the positive injunction, “You shall surely wipe out the memory of Amaleik” (Shemos 17:14; Devarim 25:19). For we are obligated to pray for the eradication of Amaleik in order that Hashem’s Name will be complete and His Throne will be complete. At that time we will see the fulfillment of the verse, “And I will be magnified and sanctified among the peoples” (Yechezkeil 3:23), and the verse, “On that day Hashem will be one and His Name will be one” (Zecharyah 14:9). — Based upon the teachings of our teacher Rabbi Yosef, z”l (Yesod Yosef, Chapter 82).
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת מְגִלָּה: מְגִלַּת אֶסְתֵּר בְּרוּחַ הַקֹּדֶשׁ נֶאֶמְרָה. עַל כֵּן מְבֹאָר בִּמְגִלָּה זוֹ כַּמָּה עִנְיָנִים פְּלָאִים. וְנַזְכִּיר דֶּרֶךְ כְּלָל דָּבָר אֶחָד, וְהוּא דְּאִיתָא בַּזֹּהַר, פָּרָשַׁת פְּקוּדֵי, שֶׁיֵּשׁ חֶדֶר אֶחָד לְמַעְלָה, וְיֵשׁ לְהַחֵדֶר אַרְבָּעָה פְּתָחִים לְאַרְבַּע רוּחוֹת הָעוֹלָם, וַעֲשָׂרָה מְמֻנִּים לְכָל פֶּתַח וָפֶתַח, וְחַד מְמֻנֶּה עַל כֻּלָּם, וְאַהֲרִיאֵל שְׁמֵיהּ. וְהוּא מַלְאָךְ אֶחָד מִן הָאוֹפַנִּים, וְהוּא אוֹפַן לִפְעֹל פְּעֻלּוֹת וּנְקָמוֹת עַל מְצֵרֵי יִשְׂרָאֵל. וְהַהוּא אוֹפַן עִם הָאַרְבָּעִים מַלְאָכִים הַמְמֻנִּים הַנִּזְכָּרִים עוֹלִין לְמַעְלָה לְמָקוֹם אַחֵר, שֶׁנִּקְרָא 'תָּא הָרָצִים', וְאָז עוֹלִין עִמּוֹ מַלְאָכִים, הַנִּקְרָאִים 'חַשְׁמַלִּין', וּמַקְדִּימִין אֶת עַצְמָן בִּמְרוּצָה וּבִזְרִיזוּת לַעֲרֹךְ מִלְחָמָה עִם שָׂרֵי הָאֻמּוֹת לְנַצֵּחַ אוֹתָן וְלַעֲשׂוֹת בָּהֶן נְקָמָה. וּכְשֶׁהַחֵטְא גּוֹרֵם חַס וְשָׁלוֹם, אֲזַי יֵשׁ רָצִים אֲחֵרִים בְּסִטְרָא אָחֳרָא, שֶׁמַּקְדִּימִין בְּקִטְרוּגֵיהֶן לִשְׁלֹט עַל יִשְׂרָאֵל וּלְהָרַע מַזָּלָן שֶׁל יִשְׂרָאֵל. וְזֶהוּ דִּכְתִיב: הָרָצִים יָצְאוּ דְּחוּפִים — מִסִּטְרָא אָחֳרָא — לְעוֹרֵר גְּזֵרוֹת עַל יִשְׂרָאֵל, וְאָז: וְהָעִיר שׁוּשָׁן נָבוֹכָה. וְאַחַר כָּךְ כְּשֶׁגָּרְמָה תְּפִלַּת מָרְדֳּכַי וְאֶסְתֵּר, שֶׁעָשׂוּ יִשְׂרָאֵל תְּשׁוּבָה שְׁלֵמָה כְּדֵי לְהַעֲבִיר דַּעַת הָמָן, וְעָלְתָה צַעֲקָתָם לַמָּרוֹם, וַה' בְּרַחֲמָיו קִבֵּל אֶת תְּפִלַּת עַמּוֹ, וְנִתְגַּלָּה הָעֵת רָצוֹן — אָז: הָרָצִים רוֹכְבֵי הָרֶכֶשׁ יָצְאוּ מְבֹהָלִים. רָצָה לוֹמַר: אוֹתָן הַמַּלְאָכִים קַדִּישִׁין הָיוּ רָצִים לַעֲשׂוֹת נְקָמָה בְּהָמָן הָרָשָׁע, וְאָז: וְהָעִיר שׁוּשָׁן צָהֳלָה וְשָׂמֵחָה.
The Sages teach in the tractate Megillah (7a) that Megillas Esther was delivered through the spirit of prophecy. For this reason it contains numerous esoteric secrets. We will discuss just one of these here in a general way: It is stated in the Zohar, Parashas Pekudei (249b) that there is a chamber On High with four entrances directed towards the four cardinal directions. There are ten officers appointed over each of these entrances and one officer, named VHRYEL appointed over all the others. This officer belongs to the class of the Ofanim and it is his task to take action and revenge against Israel’s oppressors. This Ofan together with the other forty officers ascends On High to a certain place that is called, “the chamber of the runners” (Melachim I:14:28) and other angels, known as CHSHMLM, ascend with him. They run ahead eagerly to wage war with the guardian angels of the nations to defeat them and wreak vengeance upon them. But when sin interferes, Heaven forbid, there are other runners emanating from the Sitra Achara, who proceed ahead with their accusations in order to rule over Israel and cause them misfortune. This is the meaning of the verse, “The runners went out hurriedly” (Esther 3:15). That is, they went out from the Sitra Achara to provoke decrees against Israel, whereupon it is stated, “And the city of Shushan was thrown into dismay” (ibid.). Afterwards, the prayers of Mordechai and Esther caused Israel to repent completely in order to avert Haman’s evil plans. These prayers ascended On High and were accepted by Hashem in His mercy so that a time of favor was revealed. At that point it is stated that, “the runners, riders of the horses, went out hastily” (Esther 8:14). In other words, the holy angels ran to take vengeance upon the wicked Haman, after which it is stated, “And the city of Shushan was exuberant and joyful” (Esther 8:15).
וְלָכֵן צָרִיךְ לִקְרוֹת הַמְּגִלָּה מִלָּה בְּמִלָּה, וְלֹא בִּמְהִירוּת, כִּי כָּל תֵּבָה וָאוֹת יֵשׁ בָּהֶם קְדֻשָּׁה וְסוֹדוֹת נִפְלָאִים. וּכְדַאי מָרְדֳּכַי וְאֶסְתֵּר לְהַזְכִּיר שִׁבְחָן בְּכַוָּנָה, כֵּיוָן שֶׁמָּסְרוּ נַפְשָׁם עֲבוּר יִשְׂרָאֵל בְּזַעֲקָתָן וּתְפִלָּתָן. וְאֶסְתֵּר הָיְתָה מוֹסֶרֶת נַפְשָׁהּ, כְּשֶׁהָלְכָה לְגַבֵּי אֲחַשְׁוֵרוֹשׁ אָמְרָה: וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי.
For this reason one must read the Megillah word for word slowly. For every word and letter possesses sanctity and harbors esoteric secrets. It is also worthwhile mentioning the merits of Mordechai and Esther with intent because they sacrificed themselves on Israel’s behalf with their cries and prayers. Esther also sacrificed herself by going in to Achashveirosh, as she herself declared, “And if I am lost, I am lost” (Esther 4:16).
וְאִיתָא בְּמִדְרָשׁ יָשָׁן, שֶׁאֶסְתֵּר אָמְרָה מִזְמוֹר כב בְּסֵפֶר תְּהִלִּים: אֵלִי, אֵלִי, לָמָּה עֲזַבְתָּנִי?! וְהָעִנְיָן מְבֹאָר בְּדִבְרֵי פֶּה קָדוֹשׁ, הָאֲרִ"י זִכְרוֹנוֹ לִבְרָכָה, וְהוּא, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹב רַחֲמָיו וַחֲסָדָיו מַשְׁגִּיחַ וּמַבִּיט לְהָאִיר וּלְהַשְׁפִּיעַ שֶׁפַע קְדֻשָּׁה מִמָּרוֹם, רוּחַ חָכְמָה וּבִינָה, עַל יְדֵי שֵׁמוֹת הַקְּדוֹשִׁים, שֶׁכָּל שֵׁם הוּא 'אֵל', שֶׁיּוֹצְאִים מִן הַפָּסוּק: מִי אֵל כָּמוֹךָ. וְשֵׁם שֵׁנִי יוֹצֵא מִן פָּסוּק: ה' ה' אֵל רַחוּם וְחַנּוּן. וּשְׁנֵי פְּעָמִים 'אֵל' בְּמִלּוּאָם כָּזֶה: אָלֶ"ף לָמֶ"ד — גִּימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁבְעִים, כִּי יֵשׁ לְמַעְלָה שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין דִּמְאִירִין בִּשְׁלשׁ מֵאוֹת וְשִׁבְעִים עוֹלָמוֹת, וְהֵן מְאִירִין לְנִשְׁמַת הַצַּדִּיק, אֲשֶׁר עוֹסֵק תָּמִיד בַּתּוֹרָה וּמַתְמִיד בְּלִמּוּדוֹ, וְהוּא תָּמִיד דָּבוּק בַּתּוֹרָה הַנִּקְרֵאת 'אוֹר', וּבַמִּצְוָה הַנִּקְרֵאת 'נֵר'. וְאֵלּוּ שְׁנֵי שֵׁמוֹת הֵן מְסֻגָּלִין לְעוֹרֵר חֶסֶד שֶׁל אֵלּוּ שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין עַל יְדֵי עֲנִיַּת אָמֵן בְּכַוָּנָה, כִּי כָּל הָעוֹנֶה אָמֵן בְּכַוָּנָה, וּמְמַהֵר לָרוּץ לְבֵית הַכְּנֶסֶת בִּשְׁבִיל עֲנִיַּת אָמֵן, זוֹכֶה לְאֵלּוּ שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין עַל יְדֵי עֲנִיַּת אָמֵן. וְכָל הַמְבַזֶּה אָמֵן, וְקַל בְּעֵינָיו עֲנִיַּת אָמֵן, מַקְדִּימִין לְנִשְׁמָתוֹ שְׁלשׁ מֵאוֹת וְשִׁבְעִים קְלִפּוֹת, רַחֲמָנָא לִצְלַן, וּמוֹלִיכִין אוֹתוֹ לְחַדְרֵי חשֶׁךְ וְצַלְמָוֶת, וַעֲלֵיהֶם אָמַר הַנָּבִיא: עָשׁ יֹאכְלֵם.
It is related in Yalkut Shimoni (Esther 1056) that Esther prayed with the words of Tehillim 22, “My God, my God, why have You abandoned me?” This was explained by the holy mouth of the Ari, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter6; Sha’ar HaKavanos, 109b). The idea is that the Holy One Blessed is He in His abundant mercy and lovingkindness supervises and watches over us in order to grant us illumination and to bestow upon us a holy outpouring of the spirit of wisdom and understanding from above, by means of His holy names. Each of these names is an instance of the name “God” — א"ל. The first one comes from the verse, “Who is a God like You?” (Michah 7:18). The second comes from the verse, “Hashem, Hashem, merciful and gracious God” (Shemos 34:6). When this name is spelled out in full [אל"ף למ"ד] it has a numerical value of 185. Thus twice this name totals 370, corresponding to which there are 370 lights illuminating 370 worlds. These in turn illuminate the souls of the righteous departed who toiled constantly in Torah and were diligent in their studies, clinging uninterruptedly to the Torah, which is called “light,” and to the commandments, which are called “lamps.” These two names possess the power to arouse an outpouring of lovingkindness from these 370 lights, which is evoked by the responding of “Amein” with concentration. For whoever responds, “Amein” with intention and also rushes to the synagogue in order to respond “Amein,” merits these 370 lights through his response of “Amein.” On the other hand, if a person despises and takes lightly the response of “Amein,” his soul is met by 370 impure husks, Heaven spare us, which lead him to the chambers of darkness and the shadow of death. Concerning them the prophet declared, “The moth will consume them!” (Yeshayahu 50:9).
וְהִנֵּה עַל אֶסְתֵּר הַצַּדֶּקֶת הָיָה מֵאִיר אוֹתָן שְׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין, כִּי נִשְׁמָתָהּ הָיְתָה מִשֹּׁרֶשׁ הֶאָרָה זוֹ, שֶׁשָּׁם מְאִירִים שְׁנֵי שֵׁמוֹת שֶׁל 'אֵל', שֵׁם ה'. מֵהֶם: ה' ה' אֵל רַחוּם וְחַנּוּן, אֶרֶךְ אַפַּיִם וְגוֹ'. וְשֵׁם הַשֵּׁנִי מִפָּסוּק: מִי אֵל כָּמוֹךָ. וּכְשֶׁהָלְכָה אֶסְתֵּר לַאֲחַשְׁוֵרוֹשׁ, הֻכְרְחָה לֵילֵךְ בֵּין שְׁתֵּי בָּתֵּי עֲבוֹדָה זָרָה, וְהָיָה שָׁם מְקוֹם קְלִפּוֹת, וְהוּסַר מִמֶּנָּהּ הָרוּחַ הַקֹּדֶשׁ וְהֶאָרָה שֶׁל שֵׁם אֶחָד, שֶׁהוּא שֵׁם שֶׁל 'אֵל' מִי כָּמוֹךָ, וְלֹא נִשְׁאַר בָּהּ כִּי אִם הֶאָרָה שֶׁל: ה' ה' אֵל רַחוּם. וְעַל כֵּן צָעֲקָה: אֵלִי, אֵלִי, לָמָּה עֲזַבְתָּנִי?! שֶׁעַד עַכְשָׁו הָיוּ מְאִירִים שְׁנֵי שֵׁמוֹת שֶׁל 'אֵל', וְעַכְשָׁו רַק שֵׁם אֶחָד.
These 370 lights shone upon the righteous Esther because her soul emanated from the same source as this illumination. In that place these two instances of the name E-l shine forth — one from the verse, “Hashem, Hashem, merciful and gracious God, long suffering, etc.,” and the other from the verse, “Who is a God like You.” But when Esther went in to Achashveirosh she was compelled to pass between two houses of idolatry (Megillah 15b), which were sites of the husks of impurity. At that moment she was deprived of the spirit of prophecy, along with the illumination of one of those Names — the one from the verse, “Who is a God like You.” This left here with only the illumination of the one from the verse, “Hashem, Hashem, merciful and gracious God.” Therefore she cried out, “My God, my God, why have You abandoned me?” Because until that moment she had received the illumination of two instances of the name E-l, but now she received that of only one.
רְאֵה בְּעֵינֶיךָ קְדֻשַּׁת מוֹעֲדִים אֵלּוּ. בְּכָל מוֹעֵד וּמוֹעֵד יֵשׁ בָּהֶן קְדֻשּׁוֹת וְסוֹדוֹת נִפְלָאִים. וְצָרִיךְ אַתָּה לָדַעַת, כִּי יֵשׁ עוֹלָם חָדָשׁ לְמַעְלָה, שֶׁהוּא קָדוֹשׁ וְנוֹרָא מְאֹד. וְאֵין אוֹתוֹ הָעוֹלָם מִתְגַּלֶּה לַחוּץ מֵחֲמַת רֹב קְדֻשָּׁתוֹ, כִּי אִם פַּעַם אֶחָד בְּשָׁנָה, וּמַתְחִיל לְהִתְגַּלּוֹת בְּהַתְחָלַת קְרִיאַת מְגִלָּה. וּמִזֶּה הָעוֹלָם הָיָה שֹׁרֶשׁ נִשְׁמָתוֹ שֶׁל מָרְדֳּכַי הַצַּדִּיק. וּצְרִיכִין אָנוּ לְעוֹרֵר רַחֲמִים, שֶׁיִּתְגַּלֶּה הָעוֹלָם הַנִּזְכָּר לְעֵיל לַחוּץ, וְיַשְׁפִּיעַ וְיָאִיר עַל רֵישֵׁיהּ דְּעַמֵּיהּ, הַמִּתְאַסְּפִים לִשְׁמֹעַ מִקְרָא מְגִלָּה בְּלֵב טָהוֹר, בְּלֵב שֶׁל כַּוָּנָה. וְזֶהוּ כַּוָּנַת הַבְּרָכוֹת: בָּרוּךְ אַתָּה ה', אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל מִקְרָא מְגִלָּה. פֵּרוּשׁ: שֶׁצִּוָּנוּ הַשֵּׁם יִתְבָּרַךְ בָּרוּךְ הוּא לְעוֹרֵר כַּוָּנָה, לְהוֹצִיא אוֹתָהּ הֶאָרָה גְּדוֹלָה לַחוּץ. וְזֶהוּ: עַל מִקְרָא מְגִלָּה (כְּמוֹ: לְמִקְרָא הָעֵדָה וּלְמַסָּע אֶת הַמַּחֲנוֹת) וְעַל זֶה יַעֲנֶה הַקָּהָל אָמֵן בְּכַוָּנָה גְּדוֹלָה. וּמְאֹד מְאֹד צְרִיכִין לְעוֹרֵר בִּקְרִיאַת הַמְּגִלָּה בְּשָׁעָה שֶׁמְּבָרֵךְ בְּצִבּוּר 'עַל מִקְרָא מְגִלָּה'. כְּשֶׁאוֹמֵר 'עַל מִקְרָא' שֶׁיֻּלְבַּשׁ חֲרָדָה וְאֵימָה עַל הַמְבָרֵךְ וְגַם עַל הַצִּבּוּר בְּשָׁמְעָם הַבְּרָכָה. כְּשֶׁאוֹמֵר שְׁלִיחַ צִבּוּר 'עַל מִקְרָא מְגִלָּה' יִפֹּל עֲלֵיהֶם חֲרָדָה וְאֵימָה וְהַכְנָעָה גְּדוֹלָה, כִּי הוּא עוֹלָם אָיֹם, גָּדוֹל וְנוֹרָא, וּמֵאוֹר הָעוֹלָם הַהוּא יָבוֹא שֶׁפַע וְנִיצוֹץ קְדֻשָּׁה וְטָהֳרָה לְהָאִיר עַל יִשְׂרָאֵל.
From this you can appreciate the sanctity of these festivals. Each festival is filled with sanctity and with amazing esoteric secrets. You must also know that there is a new world On High that is so holy and awesome that it is revealed here below only once a year. It begins to be revealed at the start of the Megillah reading. This is the world from which the soul of the righteous Mordechai was derived. Therefore we must arouse Heaven’s mercy so that this world will again be revealed to bestow an outpouring of bounty and illumination upon the heads of those who gather to hear the Megillah reading with pure hearts and full intent. This is the meaning of the blessing, “Blessed are You, Hashem, who has sanctified us with Your commandments and commanded us regarding the reading of the Megillah.” That is, Hashem, may He be blessed, has commanded us to awaken in ourselves the intention to bring that great illumination out into the open. This is what is meant by, “regarding the reciting [or “calling”] of the Megillah.” For the word mikra [“reciting” or “calling”] is used here in the same sense as in the verse, “For the calling of the congregation and the embarking of the camps” (Bamidbar 10:2). To this the congregation must answer “Amein!” with much concentration. It is very, very important to make it known at the Megillah reading when they recite the blessing and come to the words, “regarding the reciting [or “calling”],” that the one reciting the blessing should be envelope with trembling and fear. And when the congregation hears him recite these words they must also be filled with great trembling, fear and submission. For they allude to the summoning of that great, awesome and terrifying world, from the light of which will come an outpouring of bounty and a holy and pure spark to shine upon Israel.
וִיכַוֵּן כָּל אֶחָד מִיִּשְׂרָאֵל, שֶׁהוּא כְּלִי מוּכָן לְקַבֵּל הַקְּדֻשָּׁה וְהַטָּהֳרָה מִזֶּה הָעוֹלָם, וּבְאוֹתוֹ אוֹר שֶׁל רַחֲמִים יִזְכֶּה לְחַיִּים וָחֶסֶד שֶׁלֹּא יָבוֹאוּ יִשְׂרָאֵל לְשׁוּם מִכְשׁוֹל, וִימַהֵר הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים עָלֵינוּ לְהוֹצִיאָנוּ מֵאֲפֵלָה לְאוֹרָה. וְלָכֵן מַרְבִּין אָנוּ בְּנֵרוֹת בְּפוּרִים, שֶׁיִּהְיֶה אוֹר בָּתֵּי כְּנֵסִיּוֹת מָלֵא בְּנֵרוֹת. וְהַכֹּל הוּא רֶמֶז עַל אוֹתוֹ אוֹר גָּדוֹל מִשְּׁלשׁ מֵאוֹת וְשִׁבְעִים נְהוֹרִין, וְעַל זֶה כְּתִיב: לַיְּהוּדִים הָיְתָה אוֹרָה וְגוֹ'. וּבְוַדַּאי כָּל הַיָּרֵא וְחָרֵד לִדְבַר ה', יִשְׂמַח וְיָגִיל בְּגִילָה וּבִרְעָדָה, כְּשֶׁשּׁוֹמֵעַ קוֹל הַבְּרָכָה 'עַל מִקְרָא מְגִלָּה' כְּשֶׁיּוֹצֵא מִפִּי הַחַזָּן. עַל כֵּן חִיּוּב גָּדוֹל עָלֵינוּ לְטַהֵר אֶת עַצְמֵנוּ בְּמִקְוֶה קֹדֶם שֶׁיֵּלֵךְ לְבֵית הַכְּנֶסֶת, כְּדֵי שֶׁיִּהְיֶה טָהוֹר לְקַבֵּל אוֹר טָהוֹר וְהַשֶּׁפַע הַטָּהוֹר. וְכָל זֶה הֶעְתַּקְתִּי מִכִּתְבֵי רַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה.
Every Jew must have in mind to be a receptacle that is prepared to receive the sanctity and purification emanating from that world. He must also intend that through the influence of that merciful light he will merit life and lovingkindness, that Israel will not suffer any mishap and that the Holy One Blessed is He will have mercy upon us speedily and take us out from thick darkness to light. This is why we kindle numerous candles on Purim until the synagogue is filled with them. This is a hint to the great illumination of the 370 lights. Concerning this was it stated, “For the Jews there was light, etc.” (Esther 8:16). Surely everyone who fears and trembles at the word of Hashem will rejoice and exult with gladness and trembling when he hears the sound of the blessing, “Regarding the reading [or “calling”]of the Megillah emanating from the mouth of the chazzan. Therefore it is extremely important that we purify ourselves in a mikveh before going to the synagogue so that we will be able to receive the pure light and outpouring of bounty. I have transcribed all this from a letter of Rabbi Chayim Vital, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter 5).
וְהָאוֹר הוּא דִּמְיוֹן קַבָּלַת נְשָׁמָה יְתֵרָה לְמִי שֶׁיּוֹדֵעַ לְכַוֵּן לַעֲשׂוֹת עַצְמוֹ כְּלִי מוּכָן לְקַבֵּל קְדֻשָּׁה הָעֶלְיוֹנָה. וּבִמְדִינוֹת פּוֹלִין רָאִיתִי מִנְהָג הָגוּן, שֶׁהֵן מַלְבִּישִׁין כְּתֹנֶת לָבָן וְנָקִי וּמִכְנָסַיִם לְבָנִים קֹדֶם קְרִיאַת הַמְּגִלָּה, וְהוֹלְכִין לְבֵית הַכְּנֶסֶת בְּבִגְדֵי שַׁבָּת וְיוֹם טוֹב, וּבֵין מְגִלָּה לִמְגִלָּה יִשְׂרָאֵל שְׂמֵחִין וְנוֹתְנִין שֶׁבַח וְהוֹדָיָה עַל רֶוַח וְהַצָּלָה שֶׁעָמְדָה לִיהוּדִים. וְצָרִיךְ לְחַלֵּק לַעֲנִיִּים אֵיזֶה דָּבָר, וּלְחַלֵּק מָנוֹת לָאֶבְיוֹנִים. וְצָרִיךְ לְדַבֵּר בְּדִבְרֵי תּוֹרָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: לַיְּהוּדִים הָיְתָה אוֹרָה — זוֹ הַתּוֹרָה, כְּמָה דְּאַתְּ אָמַר: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. וְטוֹב לָאָדָם, שֶׁיִּלְמַד מְעַט קֹדֶם שִׂמְחַת סְעֻדַּת פּוּרִים בַּיּוֹם, וְהַמְדַקְדְּקִים נוֹהֲגִים לְהִתְפַּלֵּל מִנְחָה בְּיוֹם אַרְבָּעָה עָשָׂר קֹדֶם הַסְּעוּדָה, וְאַחַר כָּךְ אוֹכְלִין תַּבְשִׁיל אֶחָד וּמִתְפַּלְּלִין תְּפִלַּת מַעֲרִיב, שֶׁלֹּא לְאַחֵר יוֹתֵר עַד הַלַּיְלָה, פֶּן יְבֻסַּם וְיִהְיֶה בִּכְלַל שִׁכּוֹר שֶׁאֵינוֹ רָאוּי לְהִתְפַּלֵּל. וְאַחַר כָּךְ, אַחַר תְּפִלַּת מַעֲרִיב, יַגִּיד לִבְנֵי בֵּיתוֹ תֹּקֶף הַנֵּס שֶׁנַּעֲשָׂה לַאֲבוֹתֵינוּ.
The receiving of that light can be compared to the receiving of the extra soul [at the onset of Shabbos] for the one who knows how to direct his thoughts to make himself into a receptacle that is prepared to receive this outpouring of supernal holiness. I have observed a worthy custom in the land of Poland, according to which they dress themselves in clean white tunics and white trousers before the reading of the Megillah and then go to the synagogue dressed in their Shabbos and Yom Tov garments. Between one Megillah recital and the next Israel rejoices and gives praise and thanks for the reprieve and salvation that was granted to the Jews. One must also distribute something to the poor and give portions to the needy. And one must speak words of Torah, as the Sages have said (Megillah 16b), “‘For the Jews there was light’ — This refers to Torah, as it is stated, ‘For a mitzvah is a lamp but Torah is light’ (Mishlei 6:23).” It is praiseworthy to study a little before the rejoicing of daytime Purim feast. The meticulous are accustomed to pray Minchah on the 14th before the feast. Then, afterwards, they eat a single cooked dish and pray Maariv. They do not postpone Maariv until later in the night lest they become intoxicated and unfit to pray. After one has prayed Maariv he should relate to his household the great miracle that was performed for our ancestors.
וְהִנֵּה אַצִּיג לְךָ עִנְיָן אֶחָד מִפֶּה קָדוֹשׁ, הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, כִּי צְרִיכִין אָנוּ לָדַעַת מַחְשְׁבוֹת הָמָן הָרָשָׁע, צוֹרֵר הַיְּהוּדִים, אֲשֶׁר נָתַן נַפְשׁוֹ לִהְיוֹת מֵצֵר לְיִשְׂרָאֵל בְּחֹדֶשׁ אֲדָר דַּוְקָא, וְלֹא בִּשְׁאָר הָחֳדָשִׁים שֶׁל שְׁאָר יְמוֹת הַשָּׁנָה. דַּע, כִּי יֵשׁ שְׁנֵים עָשָׂר חֳדָשִׁים בְּשָׁנָה, וְהֵם נֶגֶד שְׁנֵים עָשָׂר צֵרוּפֵי שֵׁם הֲוָיָה, וְעַל כָּל חֹדֶשׁ נִתְמַנָּה צֵרוּף אֶחָד, עַד שֶׁבְּחֹדֶשׁ אֲדָר הוּא הַצֵּרוּף הָאַחֲרוֹן בְּהִפּוּךְ אַתְוָן כָּזֶה: הוה"י. שֶׁהוּא סוֹד הַדִּין. וְלָכֵן כְּשֶׁהִזְכִּיר הָמָן הָרָשָׁע שֵׁם הֲוָיָה, הָיָה מַזְכִּירוֹ מְהֻפָּךְ, וְלָכֵן הָיָה אוֹמֵר הָמָן: וְכָל זֶה אֵינוֹ שֹׁוֶה לִי — כִּי סוֹפֵי תֵּבוֹת הוּא הַצֵּרוּף בְּהִפּוּךְ כָּזֶה: הוה"י, שֶׁיְּכַוֵּן לְעוֹרֵר לְדִינִים כְּפוּלִים עַל יִשְׂרָאֵל: הָאֶחָד — שֶׁהִזְכִּיר אֶת הַשֵּׁם בְּהִפּוּךְ. הַשֵּׁנִית — שֶׁהָיָה מַזְכִּיר הַשֵּׁם בְּסוֹפֵי תֵּבוֹת, וְלֹא בְּרָאשֵׁי הַתֵּבוֹת. וְהַשֵּׁם יִתְבָּרַךְ בְּרַחֲמָיו, אֲשֶׁר הֶאֱזִין וְשָׁמַע לִתְפִלָּתָן שֶׁל יִשְׂרָאֵל וּתְפִלַּת מָרְדֳּכַי הַצַּדִּיק וּתְפִלַּת אֶסְתֵּר הַמַּלְכָּה, הַמְכַתֶּרֶת בְּכֶתֶר מַלְכוּת, הָיְתָה אֶסְתֵּר בַּאֲמִירָתָהּ מְכַוֶּנֶת לַהֲפֹךְ מִדַּת הַדִּין לְרַחֲמִים, כִּי כֵן פְּעֻלַּת הַצַּדִּיקִים שֶׁמְּהַפְּכִין מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים. וְלָכֵן אָמְרָה הַשֵּׁם הָרָמוּז בְּרָאשֵׁי תֵּבוֹת וּבְישֶׁר וְאָמְרָה: יָבוֹא הַמֶּלֶךְ וְהָמָן הַיּוֹם אֶל הַמִּשְׁתֶּה, כִּי בְּאוֹתָהּ סְעוּדָה הָיְתָה מְכַוֶּנֶת לְהַפִּיל אֶת הָמָן מִגְּדֻלָּתוֹ לְקַיֵּם הַפָּסוּק: אִם רָעֵב שֹׁוֹנַאֲךָ הַאֲכִילֵהוּ לֶחֶם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִסְכִּים עַל יָדָהּ.
I would now like to present to you an insight from the holy mouth of the Ari, z”l (Pri Eitz Chayim, Sha’ar HaPurim, Chapter 6). For we must be aware of the intentions of the wicked Haman, oppressor of the Jews, that led him to give himself over to oppressing Israel specifically in the month of Adar as opposed to any other month of the year. You must know that there are twelve months in the year, which correspond to the twelve permutations of the letters of the name יהו"ה. Each month is governed by one permutation so that the month of Adar is governed by the last one, in which the letters are completely reversed like this: הוה"י. This is a name indicative of judgment. Therefore when Haman mentioned the four-letter Name he specifically mentioned it in reverse, saying, “And all this is not worthwhile to me” — Vekol zeH einenU shoveH lY (Esther 5:13). The final letters of the words of this verse comprise the permutation in which the letters are reversed like this: הוה"י. His intention was to arouse double judgment against Israel. First by mentioning the Name in reverse, and second by mentioning it as an acronym comprised of final letters rather than initial letters. But Hashem in His mercy heard and heeded the prayers of Israel and the righteous Mordechai and Queen Esther, who had been crowned with a royal crown. On her part Esther intended with her words to transform the attribute of judgment into mercy. For this is the way of the righteous — to transform the attribute of judgment into the attribute of mercy. Therefore she mentioned the name in an acronym comprised of initial letters and in proper sequence, saying, “Let the king and Haman come today to the feast” — Yavo Hamelech Vehaman Hayom el hamishteh (Esther 5:4). Her intention in making that feast was to bring about Haman’s downfall, in keeping with the verse, “If your enemy is hungry, feed him bread” (Mishlei 25:21), and the Holy One Blessed is He gave His approval.
אָמְנָם כַּוָּנַת אֶסְתֵּר הַמַּלְכָּה הָיְתָה לְהַמְשִׁיךְ רַחֲמִים גְּמוּרִים, וְהַשֵּׁם כִּפְשׁוּטוֹ וּבַהֲוָיָתוֹ הוּא רַחֲמִים גְּמוּרִים, כִּי לוּלֵא לֹא הִזְכִּירָה אֶסְתֵּר זֶה הַשֵּׁם בְּרָאשֵׁי תֵּבוֹת, לֹא הָיְתָה יְכוֹלָה לְנַצֵּחַ אֶת הָמָן, וְלָכֵן בְּחָכְמָתָהּ הָיְתָה צְרִיכָה גַּם כֵּן קְצָת דִּין, כְּדֵי שֶׁיִּהְיֶה הַדִּין נוֹקֵם בְּהָמָן, צוֹרֵר הַיְּהוּדִים, וְלָכֵן כְּתִיב: כִּי רָאָה כִּי כָּלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ, וְהוּא מֶלֶךְ מַלְכּוֹ שֶׁל עוֹלָם, שֶׁהָיָה הַשֵּׁם בְּישֶׁר בְּרַחֲמִים, שֶׁמּוֹרֶה רַחֲמִים עַל יִשְׂרָאֵל. אָמְנָם נִרְמָז בְּסוֹפֵי תֵּבוֹת לְרַמֵּז הַדִּין הָעֶלְיוֹן, שֶׁיָּבוֹא עַל הָמָן וּבָנָיו. הֲרֵי עַד הֵיכָן הָיְתָה כַּוָּנַת אוֹתוֹ הָרָשָׁע לְהָרַע לְיִשְׂרָאֵל. וְעָלָיו נִתְקַיֵּם הַכָּתוּב: בּוֹר כָּרָה וַיַּחְפְּרֵהוּ; בְּרִשְׁתּוֹ אֲשֶׁר טָמַן — נִלְכַּד בּוֹ. וְלָכֵן צִוְּתָהּ הַתּוֹרָה לִמְחוֹת שֵׁם עֲמָלֵק וְזַרְעוֹ וְזֶרַע זַרְעוֹ. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁצְּרִיכִין לִמְחֹק שֵׁם עֲמָלֵק אֲפִלּוּ מִן הָעֵצִים וְהָאֲבָנִים. וְלָכֵן מִנְהָג שֶׁל יִשְׂרָאֵל תּוֹרָה הוּא, לְהַקִּישׁ 'הָמָן' כְּדֵי לִמְחֹק אֶת שְׁמוֹ וְשֵׁם עֲמָלֵק. וְכָל הָרִאשׁוֹנִים וְהָאַחֲרוֹנִים כָּתְבוּ שֶׁלֹּא לְבַטֵּל הַמִּנְהָג.
In fact, Queen Esther would have liked to have evoked pure mercy, for the Divine name in its simple form [i.e., and not as an acronym] and in proper sequence is a Name of mercy. But if Esther had not mentioned this Name in an acronym of initial letters she would have been unable to defeat Haman. In her wisdom she knew that she must incorporate a small amount of judgment as well as mercy in order that this judgement would take revenge upon Haman, oppressor of the Jews. After this it is stated, “For he saw that the evil was concluded against him from the king” — Ki ra’ah kY chalsaH eilaV hara’aH mei’eis hamelech (Esther 7:7), the “king” being an allusion to the King of Universe. Note that the Divine name appears here in proper sequence indicating mercy for Israel. Nevertheless, it appears as an acronym of final letters to hint at the judgment and destruction that was to befall Haman and his sons. From here we can see the extent of the wicked Haman’s evil intentions towards Israel. In him was fulfilled the verse, “He excavated a pit and dug it out” (Tehillim 7:16). That is, he was ensnared by the very trap that he laid. Therefore the Torah has commanded us to wipe out the name of Amaleik and his seed and the seed of his seed. Thus the Sages have taught (Sifri, Devarim 25:19; Mechilta DeRashbi, Shemos 17:14) that one must blot out the name of Amaleik even from upon the trees and stones. This is the source of the custom — and the customs of Israel are Torah — to bang upon hearing Haman’s name, in order to wipe out his name and that of Amaleik. All the authorities, both earlier and later, have written that one must not abolish this custom.
וְהִנֵּה שָׁמַעְתִּי בְּשֵׁם הַגָּאוֹן מוֹרֵנוּ הָרַב רַבִּי הֶעשִׁיל, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה נוֹהֵג כְּשֶׁהָיָה רוֹצֶה לְנַסּוֹת אֶת הַקּוּלְמוֹס, הָיָה כּוֹתֵב שֵׁם עֲמָלֵק אוֹ שֵׁם הָמָן וְזֶרֶשׁ, וְאַחַר כָּךְ הָיָה מוֹחֵק אֶת שְׁמָם כְּדֵי לְקַיֵּם אֶת הַמִּצְוַת עֲשֵׂה: מָחֹה תִּמְחֶה אֶת זֵכֶר עֲמָלֵק. כִּי אֲנַחְנוּ מְחֻיָּבִים לְהִתְפַּלֵּל עַל מְחִיַּת עֲמָלֵק, כְּדֵי שֶׁיִּהְיֶה הַשֵּׁם שָׁלֵם וְהַכִּסֵּא שָׁלֵם, וְאָז יִתְקַיֵּם הַמִּקְרָא: וְהִתְגַּדַּלְתִּי וְהִתְקַדַּשְׁתִּי בְּתוֹךְ הָעַמִּים, וּבַיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד. מוֹרִי וְרַבִּי, מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
I have heard it said regarding our illustrious teacher Rabbi Heshel, z”l, that whenever he wished to test his quill he would write the name of Amaleik or of Haman and Zeresh and then erase them. This was in order to fulfill the positive injunction, “You shall surely wipe out the memory of Amaleik” (Shemos 17:14; Devarim 25:19). For we are obligated to pray for the eradication of Amaleik in order that Hashem’s Name will be complete and His Throne will be complete. At that time we will see the fulfillment of the verse, “And I will be magnified and sanctified among the peoples” (Yechezkeil 3:23), and the verse, “On that day Hashem will be one and His Name will be one” (Zecharyah 14:9). — Based upon the teachings of our teacher Rabbi Yosef, z”l (Yesod Yosef, Chapter 82).