Purim Thoughts 5786

We, Elyon Ishmaz, Menaachem, Shleime, Ben, Benyaman.

It's kind of a verko as Yard said is today.

So the Rahma in the beginning of Tafraish, Saddi, he does something interesting but there

are clouds, Rahma is a haggah on the Shl-Khaneh.

But here the Rahma sends his saze's own opinion, not coming off of any, any did in the Shl-Khaneh.

He feels it's fundamental what he's about to say.

And there are months in Tafraish, Saddi, he, Sif-Alof says, actually it's not Sif-Alof, it's

before Sif-Alof, it's the Haqq-Tumah to the Sif.

He says, this Sif is Dine-Su this Purm.

And there are months says, Haggah on Mitzvah-Lahar-Bis-Bis-Su this Purm.

There's a Mitzvah to be Myrbe in Su this Purm.

Now, where does that come from?

We'll see in a minute, but it's just interesting.

And we'll just mention from A halahik perspective that the deen of Mish-Lahar-Bis-Su

is also brought in the Sif-Alof.

This is from a Tafraish Saddi, a Sif-Alof.

A person is going to send two months, Mish-Lahar-Bis-Su this Purm.

And it's brought in the halah of Su this Purm, as opposed to the Mitzvah-Su

The Mitz-Allah is brought in a separate seaf, a separate semen.

The Mitz-Allah is a daily da'ala,

a deep-name moi's paramlanium.

So basically, Mishle-ah Khmanis on the way to Shukhuna'r-pots it,

it sounds like it's connected to the Mitz-Allah of Soud-is-Pur.

That's what seems to be in the Shukhuna'r.

But their amassah says,

Mitz-Allah harb is besu this param.

Now we're in the world that their amogat is from.

Come Sermetur.

We're not having a tour here, right?

We're in Mitz-Allah harb is besu this param.

Qipas in Gimara in Maghilla, Shukhaya.

So what's the Mekar for this dinner?

Mitz-Allah harb is besu this param.

So it comes from a Gimara in Maghilla.

The Gimara in Maghilla says on the Zion,

the Gimara is describing Abaya,

if we have it here.

Murs describing Abaya,

Abaya, going to his Rebi on par maybe it stands to his norms.

Okay, I don't have it in front of us,

but I'll come on to the Gimara.

Is the Gimara says, Abaya said,

when I left me be Mar, I was full.

Basically, actually the Gimara starts off,

in the beginning Gimara is talking about

how we have unsk itch.

The beginning Gimara is talking about Mishlehr Khmanas.

That's the Gimara starts off.

It's Gimara and we give it a Zion.

And the Gimara says,

the Mitz-Allah Mishlehr Khmanas, the Gimara starts off.

And says, Taniyab Yasef, the bottom of Zion,

Mishlehr Khmanas is ishla-rayahu.

You send two monies to one person,

shteh-manas-lashachat.

Umatana ishla-rayinim, shteh-matana ishla-shnebaniyadim.

Two matanas to two people,

which really means one matana to two people, right?

One matana to two people.

Meaning two to two, you don't tend to teach one,

you send one to one.

But he doesn't explain.

He just dashes in from the past,

Mishlehr Khmanas ishla-rayahu.

Since it says Mishlehr Khmanais ishla-rayahu,

it means two monies to your friend.

And matana ishla-rayinim means plural to plural.

Let's read the actions.

So you can really take a pause and ask why.

It's like that.

Like the reason why matana ishla-rayinim

would be a dint to do multiple anem.

That would make sense,

because there's always a concept of spreading the wealth

to multiple anem.

Or Hamam says that there's a bigger sloth

for a person to spread out his money to more anem.

But Mishlehr Khmanas ishla-rayahu.

So why would there be a special dint

to send two monies and your yates

with one person seemingly?

We should spread the wealth to one mona to one person.

And you send the two people.

You'll be Marba Reyes.

That's the reason to be Marba Reyes

to increase Reyes and Klawis.

Also seemingly that should be,

the way it should be done.

Question.

Then the gammara continues.

Have you heard the Nasea?

Shauda Laila Abayshab,

you heard the Nasea?

Who is it, you heard the Nasea?

The grandson of it, you heard the Nasea.

He sent her Baysia.

The gammara says it's a khash of a piece of a eagle

and a container of wine.

So he says, he to you respond to him,

you're a Mishlehr Khmanas.

He also says,

Mata Naslaviyanem,

it's a question of you guys, Mata Naslaviyanem.

Then the gammara continues.

It says,

Raba sent,

Murray Barmar,

Biyad Abaya,

very important,

because there's a famous,

famous Archlanar,

his trubus of Binyansian.

He'll do you have to send it with a Shliach.

So the gammara gives an example.

They're Raba sent with Murray Barmar,

two Murray Barmar in the hands of Abaya.

The gammara says he sent him a sack of dates and wheat.

And Abaya said,

Murray's gonna say that if a farmer becomes a king,

he never loses his,

he never takes down his farmer's basket.

Meaning, even though Raba became the Rishiva,

he's still sending the same stuff

that he would send before he became Rishiva.

Hodder Shudderley Iuhu,

so what did Murray Barmar send back?

He sent a container of ginger and peppercorns.

So Abaya said,

now Raba's gonna say that I sent him something sweet

and he sent me something sharp.

So the more it describes,

the conversation between Abaya being the Shliach

from Raba to Murray Barmar with them Shliach months.

They think I'm gonna say something very strange.

Amarabaya ki naf ki mi bemar

when I left Mar, when I left Raba's house

to bring them Shliach months.

Havasavana, he was already full.

Apparently he ate a pirm so they're ready

by Raba's house.

Ki matayla hossa when I reached Murray Barmar's house,

Karevuli, they brought me sheet and soy,

60 plates to sheet and mean a cadera

of 60 kinds of cadera.

Vahakhli behoo when I ate sheet and plugi,

60 rashi says plugi, I think is a kind of vegetable.

Ubishulabasraisa, and there was a,

the bishel that I came afterwards,

habukarlate slikadar, a certain kind of meat

that was made in a pot.

They said, I had afterwards,

u boila mecha sa abasra,

I even wanted to eat up the plate.

When I ate up all this food,

I even wanted to eat up the plate.

Amirabaya, hainudamri, and she's up to buy,

this is what people say,

kuffin anya valayada, person's hungry,

and he doesn't realize how hungry he is.

Inami ravchulabasimashriach,

or the famous member, there's always room

for something sweet, there's always room for dessert,

it comes in this gammar.

And then the gammar says,

a baya brother, a ginnah brother,

used to switch to this to each other,

and then Rava's famous member,

the machaya Vinish live in Sumeripurya,

Adaliyada, bit Arhamla-Baghmartray.

That's the tour of this thing,

so this thing is very nice.

It starts off discussing Mishlach Manis,

talks about, mentions Muttanas,

love your name briefly,

talks about what they sent each other,

for whatever, whatever is nega,

maybe to teach you, you have to send it over Khashiv,

could be why the gammar gives examples,

then and also the gammar talks about Adaliyada,

another halacha, you could switch to this with each other,

if two people can't afford,

a baya brother, a ginnah brother,

a ginnah brother, they couldn't afford,

and they sent Suthas, they switched their Suthas,

they ate Suthas with that.

But in the middle, a baya seemed to say something

that has no shot.

He went in the world as a baya sack.

He left the house, he was full,

and he came there, and he fed him,

first of all, why are they serving?

60 plates of 60-kid relax.

He needs 60 plates of cadera.

He's supposed to, precious,

60 plates of 60 foods,

and he's describing in great detail.

They had Slikadar, Slikadar,

and I wanted to eat the plate.

Rabhalebassimashriya,

this is the first time a baya saw food,

what's going on here?

What's the point of the gammar sank?

And the answer is that this is the makaar

that the tour got,

that Mitzvah La Harba is Suthas perm,

which means there's a Mitzvah

to have a re-boy of Suthas,

and 60 in Shas is always a lotion of re-boy,

and therefore he describes in great detail

that it was already full for Rabah,

which means they had a gizunto Suthas per rabah

when he got the mava mare.

First of all, you see they didn't eat the Suthas.

Shkia time, because that's the time he got there.

He already missed it,

but apparently they already started earlier,

and he came, he was already full,

and he stole wolf down so much food.

And then Ghaivinish libousimibapurya,

that would be, by the way, the raya,

that it's connected to the Suthas

because it comes up in the Suthas.

Rabhalebassimashriya is a hamshikh

of the Alakh of Suthas,

and Mishleikh Manas is also part of the Suthas.

So it makes sense that it will all be part of the Suthas,

but I'll come upon him, the Gamora's Mavour,

that is an Indian to be maharb at Suthas per rabah.

And this is where we say Rabhalebassimashriya,

apparently even on Shabis, even though the Gamora

says that Haqalboidem Batsaris,

to be in a Nami lachem,

the Gamora actually mentions per rabah.

They're also Haqalboidem per rabah,

they need lachem, the Gamora discusses and besahem.

But the Indian of Laharbis, we don't find.

The Mitzvah Laharbis besu this per rabah,

we find specifically by par.

And it comes in this Gamora, and the question is why.

What's going to include the why is there such an Indian

to be maharb at Suthas per rabah?

If Maurya Bamaar was serving 60 plates of food,

that would be the equivalent of meatballs today,

I would assume.

And apparently, there's a special Indian Laharbis

besu this per rabah.

What's the pshad in that Indian?

Clear, it needs a little bit of a Hezber.

So to give a little hackdama, we know the Gamora says,

Haqalboidem, but it's there has to be in a Nami lachem,

let's say you've never mentioned before.

Why?

Because a person should demonstrate

that Neukhava Arayvalov, the day of Kabbalah satayah,

he should demonstrate that he has a, it's very,

it's enjoyable that the Kabbalah satayah, Shvus,

the day of Kabbalah satayah,

and therefore it's a person that's the demonstrate

that it's is enjoyable.

There's an enjoyment of Suthas per rabah and therefore,

that's why we eat on the Shvus,

we eat not Suthas per rabah, Shvus.

Shvus, we eat,

being in Ame lachem, even if you hold,

you don't need lachem, there's no Dens Suthas by regularly.

Yumtum, Makhlekis.

Haqbalah is there to be Shua,

but Aqapanem by Shvus, you need it.

Apparently, by per rabah,

there is an increase of that

and perhaps the,

some are going to say that it's connected to the Nase,

that the Nase was done a day, Sude,

and the Xerah was on the Gufim,

which is why we have a Sude,

but perhaps we can add that the Kimu Vikiblu,

that Klayus Raldid,

which was apparently much more of an intense Kabbalah satayah,

is basically, Haqbal Maiden by Al-Zerah,

has to be in Ame lachem on steroids.

Basically, not just that you need the Nami lachem to demonstrate

that you're happy with Kabbalah satayah,

but to demonstrate that we're still stelling Suthas beek,

to that Kimu Vikiblu that Klayus Raldid,

and we have to understand,

we discussed it in an earlier share today,

what exactly that Kimu Vikiblu was,

but apparently there was a serious problem

in the Kabbalah satayah,

the fact that it was forced,

and the Nase that they were Zerhutu,

in the umptive of Purim,

generated a Kimu Vikiblu,

which is a Kabbalah satayah.

Mehavah, if you want to put it in perspective, we could say,

the Kabbalah satayah of Shfu, it was Mi'ira,

and the Kabbalah satayah, Aisha Gadella,

it was tremendous Aisha,

and the Kabbalah satayah of Purim,

was Mehavah, even though they were also forced, right?

They were forced to do Chuvah,

but the Kabbalah satayah was not something they were forced to do.

It was Mehavah's Nase,

and we explained in an earlier share

that has to do with the fact that they sold her by Nishlam,

even in the Hester,

but the Kabbalah, that was the Kimu Vikiblu,

they made a tremendous Kabbalah of Tairah on Purim,

and that's the La Yuhudema Isahir,

they were Zerhah, to a tremendous Giloy,

in their relationship with the Kabbalah,

and that's the Mitzvah, La Harbis, Mitzvah, this Purim.

The Mitzvah, La Harbis, is to have a higher form of Lachem,

in such an intense form that a person gets swept up

in his Kabbalah satayah, why?

Because the Kabbalah satayah was generated by us,

it wasn't generated by the Mitzvah.

It was our, it wasn't even asked us for a new Kabbalah satayah,

it was our own, on our own accord.

We decided to do a Kabbalah satayah,

and Mehavah's Nase, or as she says.

So this Kabbalah satayah warrants a tremendous Suda,

and perhaps that's one way,

that's one perspective of how to view the Kabbalah satayah

of Purim.

We could add another point over here, perhaps,

that, well, the Gzera Purim was a very, very serious Gzera,

it was probably the worst Gzera the Klaishol ever was in.

Not probably it was, there was never a time

that there was a real Gzera and Klaishol

to be totally destroyed, never.

And the question is why, what are they do so serious

to deserve this Gzera?

It's actually, it is interesting.

We said, we discuss this, I believe, once.

But the Gzera says, back and forth, the Gzera,

the Gzera discusses why, where they were high of Klaia.

So the Gzera says, because they were anonymous

who does the Shlaysa, because they were

anonymous who does the Shlaysa, Russia,

and they said they can't only in Shushan,

because they were the only ones that had the Hanah,

from the Suda, everyone else, the Nevanah, from the Suda,

and then they, the Gzera,

fear is always because they bow down to the,

of a Gzera, of the Vukhanatsar, which happened

really earlier.

But so they saw why were they saved,

because they only did it upon them.

They didn't really mean to bow down to the, of a Gzera.

But the Gzera, so we said once,

tired of that, it comes out that Shushan,

Salamaskanah, say, Gzera, Shushan,

was in serious trouble.

That means everyone else, they only did the,

it was only an outward performance of a Gzera,

but Shushan were really nano,

Mr. Dosto Shalaysa Rasha,

so in Shushan it was Taka big Zera,

which is why we make such an emphasis,

they are Shushan, Navaikha,

they are Shushans, all of a Samaikha.

There was a specific emphasis on Shushan,

because Shushan was the place that really deserved

the real Kloya, apparently.

But it's before in Chazal that there was a Gzera.

There was a Gzera, Chazal say that Mardachai asked,

Masha Bainu asked, is it Petit?

Alionavi asked, is it Petit, or is it Bedam?

It was a, it was a real Gzera.

So what exactly caused that Gzera?

Apparently, the fact that Kloya's Srel

was felt foreign from Akadish Barucho,

this was the first time, they were in Gullus,

this is the first time Kloya's Srel was in a real Gullus.

I mean, obviously Mitraim was Gullus,

but it was a different kind of Gullus,

this is the first time they were thrown out

towards a Srel, and they weren't used to the Gullus,

and now came the time that they were officially,

there was a Chazman that he should have been brought back,

and they weren't.

So basically, to a certain sense,

many people in Kloya's Srel probably either gave up

or felt that they were disconnected from the Urbanyi Shlom,

Chazusha Shlom, which is why they were Nana,

from the Sudavitsa Russia, the Sudavitsa represented,

the fact that Kloya's Srel wasn't going back.

So like, why would they have enough from that?

Taira says, because there was a certain,

either they believed it or whatever it was,

there was a lack of a connection to the Urbanyi Shlom

that they felt, which is not such a big Taino,

given the circumstance.

But Lamaisa, that was the situation.

So perhaps we could add, just to say a qunich,

Chazal say that by Mountain Taira,

the Urbanyi Shlom said,

there was another time that Kloya was threatened with Kloya,

and that was a Mountain Taira.

The Urbanyi Shlom was Kofal and Harki Gegis,

and he said, if Mekhala was a Taira,

Muthav and Lavsham take for us,

and the Svaram Akadashim say,

the Urbanyi Shlom didn't say,

Poi Tehik Vraschim,

but Shom Tehik Vraschim, meaning whatever that time comes,

that you're going to be in a situation,

that you're not going to have a Kabbalah Sattaira,

Shom Tehik Vraschim,

that's where you're going to be buried.

Shom, over there, not Poi, Shom.

Obviously, the Buncham put the mountain over,

but it was a metaphorical action to demonstrate

that the Urbanyi Shlom has a mountain hanging over Kloya's soul,

and Shom Tehik Vraschim.

Perhaps we could say that the Shom

was in the time of a Pirm.

That was the Shom Tehik Vraschim.

It wasn't just Maidah, Rabbalah, Aisa,

that Kloya's soul could backtrack from Taira,

because they were forced.

Told the story of a Pirm,

that's really when there was an up,

told the story of a Pirm,

the Shom Tehik Vraschim was never in a get.

But the time the story of a Pirm came,

there was a tremendous lack in Kabbalah Sattaira,

because they didn't feel that open relationship with the Buncham,

they felt like they were far from Akadashim Akadashim Akadashim.

And therefore perhaps that was the Shom Tehik Vraschim.

The reason why Rakhmalzlan,

they were supposed to be killed,

while the Gzera was like that,

was because they weren't fulfilling the Kabbalah Sattaira.

It was the situation of,

if you're not the Kabbalah Sattaira, Shom Tehik Vraschim.

That was the situation of Shom Tehik Vraschim.

That was the time that they were supposed to be killed,

which is why they was talking about Gzera.

How did they circumvent that Gzera with Kim of a Kiblo?

With the Chuvo, with the Kim of a Kiblo,

with coming back to Irbanyi Shlom.

Now they rejuvenated

the Kabbalah Sattaira.

So essentially what's going on is,

there was one Kabbalah Sattaira that last at the top of him.

And then it was like a rejuvenation.

It wasn't a new Kabbalah Sattaira,

but there was an element of a Kabbalah Sattaira

that took place, a real Kabbalah Sattaira,

that circumvented this Shom Tehik Vraschim,

that re-agnated in Klawiyusraal,

a fresh Kabbalah Sattaira,

and a male or perhaps,

that's another knage in why we have the Achimandasuda.

The Suda Param has in it a little bit of a taste

of the Suda Shuiz.

It's a taken on the Suda Shuiz.

The Suda Shuiz,

it was actually just to mention one more point.

There was another time,

it wasn't a real gzair,

but there was a half a minute to destroy Klawiyusraal,

and that was by the eagle.

And the eagle was also connected to the fact

that there was something in Mountain Taira,

there wasn't a hundred percent complete,

that the Klawiyusraal were forced into it.

That's where the second they had a doubt,

whatever the doubt was with the eagle.

The eagle was connected to the fact

that they were forced into Kabbal Sattaira.

The second, the 40th day, the second was a problem.

Many people in Klawiyusraal fell,

which brought out the eagle,

which was the Havimina,

for their Burnishlam to destroy Klawiyusraal,

Masha' bin Udaven,

and they were saved from the Shumteig, Verasram.

But by Purim, there was a complete slamus

of that Kabbal Sattaira,

and perhaps that's the Indian of Laharmism

to pursue this Purim,

for a person to be Marba in the Kabbal Sattaira,

in our re-igniting our relationship with Akadish Boruhu,

without the Shumteig, Verasram,

so to speak, without the force of the Burnishlam,

a real marriage of Klawiyusraal to the Burnishlam,

and that's like who the Masha' irv is,

and who the Masha' irv is, and who the Masha' irv is,

and we could add that the reason why

we, there's different, you know,

the Minig to dress up on Purim,

which is a Minig,

where exactly that Minig came from,

is up for discussion,

but there is such a Minig in Klawiyusraal,

that Minig perhaps comes from the concept of,

by Shvuris,

it was an open relationship with their Burnishlam,

which is beautiful,

but the Masha' irv doesn't last,

because time is gonna come,

that we're not gonna have that open relationship,

and therefore we need that ability,

that no matter how the circumstances change,

no matter how a person is dressed,

no matter what the circumstances,

the Kabbal Sattaira's,

Kabbal Sattaira's to the lasts,

that's the Syed of the Kim of the Kibbal,

that there's a Kabbal Sattaira,

even when the circumstance changes,

even if you're not dressed in your regular clothing,

so to speak,

there's still a Kabbal Sattaira,

that is the Lahar-Bizb-I-Bizb-I-Soodis Purim.

So a person just thinks about,

when he's being Marb-I-Bizb-I-Soodis Purim,

he tried, the Minig in Klawiyusraal is like that,

to go from house to house,

to increase the Soodis,

you know, you don't find that any other Yuntif,

which many other Yuntives seem to have much more of a Syemkhah,

but if there's a Shlama's over here,

in the Kabbal Sattaira of Klawiyusraal,

so there's a Vayikhan Shomiyusraal,

Naghidahar, that concept also exists again,

in the Mishlaya Khmanus,

Matanus Leviyyanem, Lahar-Bizb-I-Rayus,

and Klawiyusraal,

so back to what we were saying,

why would you send two menace to one person,

as opposed to splitting it,

the answer is Gu for this Indian,

of Mitchell Lahar-Bizb-I-Soodis Purim.

It's not just a Sunday gift,

it's a din rebuy,

so therefore you send specifically two menace,

and not to spread it.

You're supposed to be Marba,

there's an Indian to have a lot of a rebuy,

a lot of food, a lot of shafa,

that's the aside of the Syemkhah Purim,

and therefore specifically has all channeled it.

Instead of spreading it like Gu for Matanus Leviyyanem,

you do its talk, you put it together,

that there should be a situation of rebuy.

And Bazar-Shaman were Marba-Bizb-I-Soodis,

and we appreciate what it means to be a Yid

in every circumstance,

as Shaman-Bizeh,

to allow you who do my Syemkhah,

to have a Syemkhah,

to have a Syemkhah,