Purim and the secret of the Kodesh HaKodoshim

3 – Purim and the secret of the Kodesh HaKodoshim

“Miksha achas” (One piece) – Klal Yisroel’s domain and Hashem’s

The Gemara in Sukkah teaches that the Aron in the Kodesh HaKodashim (Holy of Holies) was divided into two domains. The first ten tefachim of the Aron were within the realm of Klal Yisroel, while the ten tefachim above, reaching the tops of the wings of the Keruvim, belonged to the domain of Hashem. It is from this elevated realm that His voice emanated—the Kol HaTorah (Voice of the Torah).

The Kapores (Lid of Aron) and the Keruvim were fashioned from a single block of gold, yet they are in two distinct realms. The Kapores belong to the domain of Klal Yisroel, while the Keruvim exist within the realm of Hashem. The ability to somehow make these two realms out of one piece of gold remains concealed—both literally and figuratively—behind the curtain of the Kodesh HaKodashim. This hidden reality embodies the deep, inseparable achdus between Klal Yisroel and Hashem.

Once a year, on Purim, we reveal this profound truth—that the simple reality of Klal Yisroel and the realm of Hashem are, in essence, one. Even though the Gemara states that “the Shechina does not descend below ten tefachim” and that “Moshe does not ascend above ten tefachim,” the deeper revelation of Purim is that they are, in fact, “one piece.”

Edus (testimony) – The Torah points to its source

The Torah emerges from this very space—between the two Keruvim. As Rashi explains, they faced each other while also turning toward the Kapores. They direct their gaze toward the Kapores because beneath it lies the Luchos. Rashi further emphasizes that “the Torah is an Edus—a testimony that Hashem commanded Klal Yisroel.” At first glance, we would have assumed that the essence of Torah lies in the commandments themselves. However, Rashi highlights a deeper truth: the Torah is, above all, Edus—testimony. This is why the Luchos are called Luchos HaEdus—not merely tablets of law, but a revelation of the eternal bond between Hashem and Klal Yisroel.

This point of the “edus” of the Torah is highlighted in the Nefesh HaChayyim. He explains that when we recite “asher kidishanu b’mitzvosav” in berachos, we are referring to Hashem’s commands, which originate from a level beyond expression—even beyond the Torah itself. In doing mitzvos, we are directly connecting to Hashem, the One who stands above all existence including the torah, and Who personally commands us.

The posture of the Keruvim toward the Kapores demonstrates that the Torah’s origin is from the One who is above all, i.e. the realm of Hashem. In other words, the edus of the Torah is that the Torah itself tells us that it came from He Who Is Above All. 

Purim as edus

On Purim, we take this truth beyond words and bring it into our tangible, everyday reality. In doing so, we reveal that our simple existence is rooted in something far beyond our comprehension—the realm of the Borei Olam. A unity with Him! Our very reality originates from that highest place.

On Purim, we become the edus, the living testimony that we stem from a reality that is completely one with the Borei Olam, beyond anything we can truly grasp. We must build up to the realization that “I am one with Hashem—a miksha achas” during Purim day, step by step.

The Mitzvos of Purim all come to educate us in this regard

We begin our preparation with Mikra Megilla (public megilla reading at night), which reveals that Klal Yisroel exists on a level far beyond schar v’onesh (reward and punishment). The Jews’ participation in Achashverosh’s feast represented the lowest possible spiritual descent—the fiftieth level of tumah, the state of absolute yeush (despair). This parallels the yesod (fundamental concept) in the Ramban, that in Egypt, Bnei Yisroel could not believe in Moshe’s promise of redemption because the crushing labor had stripped them of any belief that tomorrow could be different. They had reached the very edge of the fiftieth level of tumah, the point where there is simply nowhere lower to go.

Klal Yisroel participated in Achashverosh’s feast, which was a celebration of the supposed failure of the geula to arrive. This placed Klal Yisroel on the brink of annihilation, immersed in the depths of tumah. However, the great revelation of the Megilla is that Klal Yisroel will always endure, because their sin was only external—on the surface level. In the deepest reality, Klal Yisroel is indestructible. Instead, it is those who seek to destroy them who will ultimately be eradicated. This is why the Megilla does not conclude with Klal Yisroel merely being saved from death; it continues on to tell of the complete downfall of Haman and the resha’im, ensuring that the forces of destruction themselves are wiped out.

Matanos L’evyonim (gifts to the poor) as preparation

Throughout the year, we see a lack within Klal Yisroel, expressed through the presence of poverty. However, on Purim, we reveal that Klal Yisroel cannot fundamentally contain destitution. This is embodied in the mitzvah of matanos l’evyonim—the giving of gifts to the poor—because on Purim, no one in Klal Yisroel can be destitute.

Additionally, true poverty can be understood as a lack of daas (see Nedarim 41). On Purim, as we have been discussing, Klal Yisroel transcends daas—we are revealed as being above it. 

Mishloach Manos as preparation

Mishloach Manos (sending gifts of food) is a purification of any evil in Klal Yisroel. [1] Mishloach Manos comes to strengthen the bond between us and “your friend.” It serves as a vehicle for achdus (unity) within Klal Yisroel, reinforcing the interconnectedness of all Jews. 

Mishte

So to recap; Mikra Megilla reveals to us that it is impossible to nullify Klal Yisroel because of the concept of “miksha achas.” And this “miksha achas” is not the mitzvos we do, but rather refers to us in our simple existence.

Matanos l’evyonim and Mishloach Manos purify Klal Yisroel from all evil. The Mishte then leads a person through a gradual process, his inebriation assisting him to reach a state where he is left solely as “a Jew.” Where even his fulfillment of mitzvos is gone, as a drunkard is exempt from positive commandments

The Jew is kodesh kodashim. This was the essence of the miracle of the Megilla—that the simple reality of Klal Yisroel cannot be uprooted. Rashi points out that they were mekabel Torah (Received the Torah) from ahavas hanes (love of the miracle), not from ahavas haTorah (love of the Torah). This reflects exactly what we’ve been saying all along: the source of Torah is “between the two keruvim, above the kapores.” Ahavas hanes means that we see, on a profound level, that “we and Hashem are miksha achas.” There we accept the Torah b’ahava. 

On Purim, we can fully appreciate that our significance as a Jewish Nation goes far beyond what we typically recognize. It’s not because of our intellect, prowess, or commandments, but rather because of our simple fundamental reality. This is the Kodesh Hakodashim in the Beis Hamikdash and the Kodesh Hakodashim within our own neshama. Only once a year, on Purim, do we pull back the curtain and reveal this truth—that our simple reality is connected directly to the Borei Olam. This is an immense source of joy for each one of us to experience on Purim.

[1] Editor’s Note: See the Purim shiur entitled: “07 – Making the Mitzvos Hayom Meaningful” which discusses Mishloach Manos within this framework and at the end of the shiur brings Rav Yeruchom who said that Purim comes to “destroy evil between man and his friend.”