A person has two essential components: “beged” (clothing) and “levush” (garments).
These words seem to be synonyms, but the word “beged” derives from the root “bogdim” (traitors), “livgod” (betrayal). In other words, “beged” is the “clothing” that deceitfully conceals the essence, the true substance.
After Adam’s sin, good became mixed with evil, and from then on, good has been preserved in the part of the soul called “levush”, while evil is found in the part called “beged”. Since then, both of these components have existed in every person.
The holy books say that when Esther learned that Mordechai had torn his garments: “vayikra Mordechai et-begadav”, she became distressed and sent him: "Vatislach begadim lehalbish et-Mordechai". (Megillat Esther 4:1)
When Mordechai tore the “beged” garments, he tore away the evil within himself.
Regarding Esther, it is said: “Vayehi bayom hashlishi, vatilbash Esther Malchut” — (and Esther donned royal garments) — “vatilbash Malchut” — she donned Malchut. After three days of fasting, she tore away the “beged” and donned Ruach HaKodesh — the “levush”. Mordechai and Esther completely withdrew from evil during their lifetimes — they attained the highest level of tzadikim, for during their lifetimes they tore away the evil within themselves and separated it from themselves.
The holy Zohar says that Esther herself did not enter Achashverosh’s presence. The “beged” is the “Shin-Dalet” within a person; it looks like the person himself, but is merely his evil manifestation. Esther was able to separate these two components within herself: the good remained with her, while the evil went to Achashverosh.
The same thing happened with Joseph: Joseph did not leave his chambers — he sent the “beged”, the “Shin-Dalet” from Joseph, to Zuleikha. That is why the Torah says that Zuleikha: “vatitpesehu bevigdo… vayaazov bigdo beyadah..” — (she grabbed him by his clothing…but he left his clothing in her hand) — he left his “beged” with Potiphar’s wife.
Tehillim 22, which the holy Zohar calls “Esther’s Prayer,” reveals the process of separating the “beged” from Esther.
2) “Eli, Eli, lama azavtani, rachok mishuati divrei shaagati” —
(My G-d, my G-d, why have You forsaken me…You are far from the words of my prayer);
3) “Elohai ekra yomam velo taane, velayla velo dumiyah li” — this contains the secret of why we read Megillat Esther twice — at night and during the day — and also recite Tehillim 22 on Purim night and during the day.
15) “Kamayim nishpachti veyitparedu kol atzmotai, haya libi kadonag names betoch meai” — (I am poured out like water — all my bones have come apart; my heart has melted like wax within me);
16) “Yavesh ka cheres kochi uleshoni mudbak malchokhai, velaafar mavet tishpeteni” — (my strength has dried up like clay, my tongue clings to my palate — I am nearly dead).
As the sages explain — in these two verses, Esther describes the process of separation between the “beged” and the “levush” as she experienced it;
17) “Ki sevavuni kelavim…” — (dogs have surrounded me) — “kelev” is one of the names of the prosecuting angel;
18) “…hemah yabitu yiru vi” — (they look at me and stare). The Sitra Achra, the impure force, stood waiting to see what would happen to Esther. the Arizal (of blessed memory) explains that Samael incarnated as Haman and waited for Esther to sin with Achashverosh. He derives his strength from the sins of the Jews — he waited for Esther to sin in the “levush” — in her good essence. Then he would have been able to connect to her holiness and draw nourishment from it;
19) “Yechalku vegadai lahem, veal levushi yapilu goral” — (they divide my garments among themselves; for my clothing they cast lots) — the impure forces were dividing the “beged” and were already casting lots for Esther’s “levush”;
21) “Atzila Mmeherev Nafshi, miyad kelev yechidati” — the first letters of the first three words of this verse form the name Haman. Therefore Esther asks: “Save me from the sword (Haman) and from the dogs — Kelev (one of Samael’s names)”;
22) “Hoshieni mipi aryeh” — (save me from the lion’s mouth) — “aryeh” refers to King Achashverosh;
23) “Asaperah Shimcha leechai” — (I will tell my brothers of Your Name; in the congregation I will praise You) — Esther was able to separate the pure from the impure through the use of Ha-Shem’s Name. (She was afraid to use Ha-Shem’s Name because she did not know whether she was permitted to do so.)
And Esther sanctifies Ha-Shem’s Name.
(Rabbi Daniel Cohen, “Shaarei Ha-Emet” on “Megillat Esther”)
