Turnaround-וְנַהֲפוֹךְהוּא
ByRabbiDr.HillelbenDavid(GregKillian)
1
Introduction
Turnaround
Cure created before the disease
Examples
Hiddenness
Drinking
Costumes and Masks
Laughter
Hamantaschen
The Yetzer HaRa
Teshuva – Repentance
End of Time
Teshuva – Repentance
Conclusion
Introduction
WecelebratePurimonthefourteenthofAdar(Adarbetinintercalatedyears).CitiesthatwerewalledinthetimeofYehoshuadonocelebrateonthefourteenth,theycelebrateShushanPurimonAdar15.
Purimiscelebratedwithcostumes,noisemakers,andafeastthatincludeswineandHamantaschen,specialfilledcookiesthatresembleHaman’sthree-corneredhat.Wegivegiftsoffoodtoourfriends,andmoneytothepoor.
“…asthedaysonwhichtheJewsgotrelieffromtheirenemies,andasthemonththathadbeenturnedforthemfromsorrowintogladnessandfrommourningintoaholiday;thattheyshouldmakethemdaysoffeastingandgladness,daysforsendinggiftsoffoodtooneanotherandgiftstothepoor.”[1]
WealsoreadfromthebookofEstheranduseaspecialnoisemakereverytimeHaman’snameismentionedasasignofdisrespectandmakeourheartsgladwithwine.
“ApersonshoulddrinkonPurimuntilthepointwherehecan’ttellthedifferencebetween“BlessedisMordechai”and“CursedisHaman.[2]
Turnaround
Intoday’sworld,thehandofHaShemisrarely‘seen’.HaShemiswearingthemaskof‘nature’and‘science’sothatHisfaceiscompletelyhiddenbyHismask.IfwewanttoseethehandofHaShem,wemustbepreparedtostudyHisTorahdiligently.ItisonlyinHiswrittenandoralTorahthatwelearnhowtounmaskhim.Purim[3]isthefestivalwherethosewhostudyToraharesensitizedintotheuniqueartofseeingbehindHaShem’smask.ThisstudywillhelpustobeginunderstandingHowHaShemhidesbehindHismask,yetHiswonders,Hisnesnistarim(hiddenmiracles)canstillbediscerned.Inthisprocess,wecan‘unmask’HaShemandbegintounderstandwhywehavesomuchevilintheworld.MegillatEstherdetailshow,andwhy,HaShemhides.ItalsoshowsustheamazingsecretofhowtounmaskHaShemandseehowalltheevilwillberectifiedandberevealedasbeneficial.
MegillatEstherisabookwhichdetailstheredemptionoftheJewishpeopleinamiraculousandyethiddenway.[4]ThemostamazingpartofthisredemptionisthewayHaShemmanipulatedeventssuchthateverydisasterwasturnedaround(V’nahapochhu)andbecameamarvelousredemption.V’nahapochhu[5]-הוּאוְנַהֲפוֹךְisnotavictoryoverevil.Itmeansthattheenemy’s’effortsultimatelyleadthemtowardsbecomingthesourceofthesalvationfortheJews.The“evil”,the“bad”isrevealedtobe“good”andbeneficial,infact,absolutelyessential.Everyeventwillberevealedasan“elegantsolution”.ThisishowHaShemconductsHisworld.Therearenoexceptions.
Zephaniah3:9IntheendIwillturnthingsaroundforthepeople.I'llgivethemalanguageundistorted,unpolluted,WordstoaddressHaSheminworshipand,united,toservemewiththeirshoulderstothewheel.
Anelegantsolutionisoneinwhichthemaximumdesiredeffectisachievedwiththesmallest,orsimplesteffort.InTorahterms,thismeansthatHaShemwillrevealthateverythingthathaseverhappened,orwillhappen,willbeturnedaroundandrevealedtobeforourgoodandabsolutelyessentialtoHaShem’splan.EverythingwillcontributetotheOneness[6]ofHaShem.
Toillustratethisidea,considerthefollowingidea.Inabattle,onecanovercomeone’sopponentwithsuperiorstrength,butthisisbruteforce,itisnotelegant.Amoresophisticatedapproachtobattle,istouseyouropponent’sownstrengthagainsthim.Manymartialarts,andespeciallyjudo,[7]teachyouhowtouseyouropponent’sstrength,orweight,againsthim.InthisillustrationofV’nahapochhu,weseeanelegantsolutionthatrevealsthatthedefeatofmyopponentwasdueentirelytomyopponent’sstrengthasusedagainstme.Myopponent’sstrengthwasmysolutiontohisdefeat.Hisstrengthagainstmewasrevealedtobemysolutiontodefeatingmyopponent.ThisisthesolutionthatHaShemusesinHisworld.HeusesV’nahapochhu,torevealthatallthingsworktogetherforourbenefit.[8]AllthingsadvanceHisplanandcontributetoHisoneness.
OurSagesaremastersintheartofseeingthroughwhatappeartobedisastrousevents,toseehowtheycontributetoHisplanandrevealHisgoodnessintheworld.Theyareabletoseebehindthemask,sotospeak.ThefollowingexamplefromtheGemaraillustratesthis:
Pesachim50a…WhileR.Joshuab.Levisaid:Thisreferstothepeoplewhoarehonouredinthisworld,butwillbelightlyesteemedinthenextworld.AswasthecaseofR.JosephthesonofR.Joshuab.Levi,[who]becameillandfellintoatrance.Whenherecovered,hisfatheraskedhim,‘Whatdidyousee?’‘Isawatopsy-turvyworld’,hereplied,‘theupper[class]underneathandthelowerontop’hereplied:‘Myson’,heobserved,‘yousawaclearworld.[9]Andhowarewe[situated]there?’‘Justaswearehere,soarewethere.AndIheardthemsaying,"Happyishewhocomeshitherwithhislearninginhishand".
ThemessageofV’nahapochhu,is,then,abitdifferentthantheoneweusuallythinkof.Theclearworldistheoneinwhichwespeakout,evenwhenwe’rethelowlyones.Itisthisworld,theonewelivein,whichisthetrueupside-downworld.
TheeventsrecordedinthebookofEsther,andcelebratedatPurim,arerevealed,throughtheMegilla,tobeexamplesofV’nahapochhu.Comparedtotheholocaust,Haman’splanwasmuchmorecompleteandthoroughthantheholocaust.HamanwantedtodestroyeverylastJew,inallpartsoftheworld,ONONEDAY!!![10]Thereversalofthis,theV’nahapochhu,isthatHaman’ssonswerehangedononeday,onthesametree,atthesametime.WedemonstratethetimelessnessofthiseventbyrapidlysayingtheirnamesinONEbreath.[11]
TheconceptofV’nahapochhuisderivedfromthefollowingpasuk:[12]
Esther9:1Nowinthetwelfthmonth,whichisthemonthAdar,onthethirteenthdayofthesame,whentheking'scommandmentandhisdecreedrewneartobeputinexecution,inthedaythattheenemiesoftheJewshopedtohaveruleoverthem;whereasitwasturnedtothecontrary(וְנַהֲפוֹךְהוּא),thattheJewshadruleoverthemthathatedthem;
ThecommentariespointoutthattheunexpectedreversaloffatesistheapparentunderlyingthemeinthePurimstory.CloseanalysisoftheMegillahrevealshowquicklyandsmoothlytheplansofHamanwerenotmerelyfoiledbutmorenotablytransformedintobringingaboutthesalvationoftheJewishPeople.TheverynightthatHamanplannedtoconvinceAchashverosh[13]tohaveMordechaihangedendedupbeingthenightonwhichheadvisedAchashveroshtoextravagantlyhonorMordechai.TheverygallowsthatHamanpreparedforMordechaiendedupbeingusedforhisownhanging.TheverydaythatHamanhaddecidedtobethetimetodestroytheJewswasthedayonwhichtheJewsdestroyedtheirenemies.Ultimately,Haman’sownproposaltokillVashtiendeduppavingthewayfortheultimatesalvationoftheJewishPeople.TheturnofeventsinthestoryofPurimtrulyembodytheversethatsays,“ManyarethethoughtsthatareintheheartofmanbutthecounselofHaShemwillprevail”.[14]
V'nahapoch[15]huוְנַהֲפוֹךְהוּא,thethemeofPurim,connotesnotonlythefactthatthedangerwasmiraculouslyresolved,butalsothewaytheresolutionoccurred.Danger'sresolutioncannotalwaysbeclearlyattributedtoheavenlyintervention.ThePurimstory'ssignificanceliesinthefactthatthesalvationrecycledandutilizedalltheelementsofthedangerinitsservice.
ThepicturethatexpressesthisideainthemostpowerfulwayisMordecai'spictureaboveridingthehorse,andHamandown,leadinghim,whileHaman'sambitionwastoseethesamepicture,butexactlytheoppositeway.
ThemessageofPurim,theFeastofLots,isthatcurrentworldeventsareHaShem’sjigsawpuzzle;partofHisMasterPlan.ItisHewhochartsthecourseofhumanevents,evenaswespeak.AtHeplotsHiscourse,Hesetsupeveryeventtoberevealed,intheend,asbeneficialtoHisPlan.
TheredemptionofPurimisnotaredemptionwherewearerestoredtoourlandandHaShem’sservice.TheredemptionofPurimisaredemptionwherebywereturntoournormallivesafternearlybeingwipedout.Therewasnorealgain.Thisisanalogoustoamanwithaterminalillnesswhoreceivesacureinthefinalhoursofhislife.Hehasnotreceivedanythingmorethatarestorationtohisnormallife,yetheisexuberantandflieshighinhisexhilarationatthelifethathasbeenrestored.
Thepeoplewerestillinexile.TheywerestillsubjectsofkingAchashverosh.EstherwasstillmarriedtoAchashverosh.Theredemptionwasreal,butitwasnotourconceptofredemption.HiddenfromourviewisthatEsther’ssonwithAchashveroshwillpermittherebuildingoftheTemple.
Unlikeanyotherredemptioninourhistory,thisonewasobviouslyaccomplishedbyacompletereversaloffortunes.Everythingweneededforvictorywasalreadythere,butithadallbeendeployedagainstus.WeonlyhadtoturnourheartstoHaShemtomeritthatHesetthissamepowerlooseuponourenemies.
ThisisthemessageofPurim;V’nahapochHu,“itistheopposite”.Tousmortalsmanythingsseembad,lookaround,everyonehastheirownpackageoftrialsanddifficultiestocontendwith.OnPurimweacknowledgethatwereallydon’tunderstand.Andevensomethingthatmayseemlikeadisasterisreallyablessingindisguise.
This,explainsRavHutner,[16]istheunderlyingtruemiracleofPurim.Ifitweresimplythecasethatahorribledecreehadbefallenourpeopleandinthenickoftimeasalvationoccurred,thenthepossibilitywouldremain,thatHaShem’speoplecouldbeexterminated,couldbevanquishedchasv’shalom.[17]ToevenconceiveofthepotentialforHaman’splan‘todestroy,murderandobliteratealltheJews’tosucceedgoesdirectlyagainstthewillofHaShem.WeareHiseternalpeopleandthecovenantbetweenusisunbreakable,certainlybyanymeansofman.Therefore,themiracleofPurimhadtobespecificallythat‘itwasturnedaround’andintheendthewholenationcouldseethateverysinglestepthatseemedtoplantseedsofdespairwasinfactakeystagethatwouldleadtogreatjoyanddeliverance.Thisthen,istheproperunderstandingofthepasuk:[18]becauseweasapeoplearealwaysprotectedbyHaShem,thereisnoinherentpossibilityofvanquishingusandanyattempttodosoisjust,inessence,‘turnedaround’and,asaresult,theforegoneconclusionwillalwaysbe‘theJewsprevailedovertheirenemies’.ItisforthisreasonthatwhenallotherYamimtovim[19]willbeannulledinthedaysofMashiach,[20]Purimwillstillbecelebrated.PurimrepresentsourlimitlessexistenceandrelationshipwithHaShemandthathasnoboundariesofcelebration.ThisisoureternaljokewhichwelaughaboutandenjoyeachyearonPurim.Nomatterwhattheoutsideworldmayplotagainstus,weknowthatitisallfutile.Forintheend,theHandofHaShemwillbetheretoprotectandhelpusasHehasdoneinthosedaysandwillcontinuetodoinourtimes.
Curecreatedbeforethedisease
TheeighthblessingoftheShemonehEsreiprayerinwhichweaskHaShem,"Healus,HaShem,andwewillbehealed”,containsunnecessarylanguage.Isn'titagiventhatifHaShemhealsus,wewillbehealed?Whythedoublelanguage?
Inhiselucidationonthesiddur,the18th-centurymaster,RabbiElijahbenShlomoZalman,commonlyknownastheVilnaGaon,explainsthatthisblessingmeansthatthecure,orhealing,isalwayscreatedbeforetheillnessorpain."healusHaShem"meansweknowthatthehealingalreadyexists;"andwewillbehealed"meansthatweareaskingHaShemtoallowustoaccessthehealingforourselvesandforallIsrael.
Dinim,theharshelementsofhistory,havetobesweetened.
ThesourceofecstasyinthenextworldistheYetzerHaRa.
Rightbalancebetweentwoelements–thebodyandsoul.Adamdidnotneedclothing.Theoutsideshowstheinside.Thenthebodybecameopaque.
Weturntheproblemintothesolution.
Examples
OneofthecentralthemesintheMegillaisthe‘humor’of“V’nahapochhu”,everythingwasturnedupsidedown.Butnotonlyupsidedown,rather,whateverHamanwantedtodoagainsttheJewishPeoplewasturnedagainsthim.
TheProblem / TheSolutionHamanchoosesAdar13forthedestructionoftheJewishpeople. / EstherusesAdar13,theverysamedate,toseethedestructionofourenemies,becausetheKing’sdecreecannotbeannulled.
TheMaharalasks:"WhydidEstherdecreethattheJewstaketheirrevengeonAdar13,whichwasalmostninemonthsafterthedateofherwritingtheordinancestoreverseHaman'sdecree?Woulditnothavebeenwiserforhertohaveconvenedthedateattheearliestpossibletime?Wasn'tthereachancethatsomeoneelsewouldfindsomewayoftamperingwiththisnewroyalletteriftheydalliedsolongbeforeacting?"
TheMaharalanswersthattheMegillah'seventscenteredonhippuch,reversal,andhippuchcouldonlyoccurifittookplaceonthesamedateasHaman'sdecree.ItisthusquiteclearthatthisparticularsalvationoftheJewishpeoplecouldnothavebeenthroughanyothermediumbuthippuch.OntheverydayoftheverysamemonththatthedecreeagainstIsraelwastotakeplace,thedecreewouldbeturnedaroundforthegood.Butnotpriortothatdate.
TheProblem / TheSolutionAchashverosh’spartybringstheJewstrouble. / MordechaiandEsther’spartybringsthesolution.
TheMegillahbeginswithafeast.ThefeastatthebeginningoftheMegillahhasaclearcharacterofdebauchery,greed,andpassivity,whilethefeastattheendisafeastofjoy,good,andbenevolence.Heretoothereisapictureanditsopposite.Theobservercanthinkthereisnodifferencebetweenthem,butofcoursethesecondfeastiscompletelyreversed.Inthefirstfeast,the"I"andthesatisfactionofhismaterialdesiresareatitscenter,whereasthesecondfeastischaracterizedbytruejoy,theexpansionofmantowardanother,"andthenewthatistransformedintoashieldforjoyandmourningforagoodday,afestivalday.
TheProblem / TheSolutionThegallowswerebuiltbyHamantodestroyMordechai. / ThegallowswerebuiltbyHamanendsupdestroyingHaman.
HamanbuildshisownGallows….
Similarly,wemeetHamanwhenhecomestoAchashverosh’shometotellthekingtohangMordecai,andthisverymovetothekingbecomesanunprecedentedstepofhonoringMordecaiandthehumiliationofHamanasone.Thewinefeast,whichcouldhavebeenconsideredtheculminationofaffectionforHaman,provedtobehisbreakingpoint.Fromthispointon,hisdizzyingfallbegan,fromtheheightsofhismajestytotheabyssofSaul.TheydidnothelpHamanwithhismoneyandproperty,norhisrespectablestatus.Onthecontrary,itwaspreciselythesethatbroughthiscrushingdefeatcloser,and,withthewillofHaShem,becametherescueofIsraeldespitethesharpswordthatwasalreadyplacedontheirnecks.
TheProblem / TheSolutionHamancauseskingAchashveroshtooverridehisadvisersandobtainVashti’sdeathunilaterally. / KingAchashverosheschewshisadvisersandunilaterallyexecuteHaman.
Haman’slaw,whichHamanformulatedandenabledthekingtosentencetodeathwithouttheneedforajudicialprocess,raisedhim.Butironically,hewasalsothecauseofhiscrushingdefeat.InthecontinuationofthescrollwereadaboutHamanfallingandbendingoverQueenEsther.Achashveroshinterpretedthisasanattempttoperformasexualact,andintheblinkofaneyeheexercisedhisauthorityaccordingtothesamelawthatHamanhimselfhadformulated andorderedhisdeathwithouttrial.
TheProblem / TheSolutionEstherisselectedtobecometheidolworshippingkingAchashverosh’squeen.ThiswastheworstdisasterthatcouldhappentoamarriedJewishwoman. / Esther,asqueen,hadtherequiredaccesstotheking,whichallowedhertointercedefortheJewishpeopleandbringabouttheirredemption.
HaShemforcedEsthertobecomethequeen,againstherwill,inorderthatshewouldbeputinthispositionfor“suchatimeasthis”.Thesolutionwaspreparedyearsinadvanceoftheproblemthatitwasintendedtoturnaround.ThistimeallowedEsthertobecomefirmlyentrenchedinAchashverosh’sheartandbepreparedtoactinaroyalmannertoprovidetheredemptionforherpeople.
TheProblem / TheSolutionHamanadvisesthatVashti,thequeen,beremovedasqueen. / AchashveroshreplacesVashtiwithEsther,thenewqueen.
HamanadvisesAchashveroshtoremoveVashtifromthethronebecausehewantedmorepower–andintheend,itwasQueenEstherwhodestroyshim.
AccordingtoChazalidentificationofM'muchanasHaman,theadvisorwhopushedforVashti'sexecution,asHaman,itisfittingthatHamanfellbythesameweaknesshehimselfhadexposed.
TheProblem / TheSolution10,000kikarofsilverofferedtoAchashveroshtosecurethedestructionoftheJews. / 10,000kikarofsilver,andallofHaman’swealth,isgiventoMordechaiaftertheredemptionoftheJews.
Hamanwantstopay10,000kikarofsilverto“buytheJews”,Achashveroshsays‘Keepthemoney,anddowhatyouwantwiththeJews’,ultimatelyMordechaiisgivenHaman’sfortune,andhousehold,whichthenrebuildsthesecondBeitHaMikdash.[21]
TheProblem / TheSolutionHamanbuildsaverytallgallowstohanghisenemy–Mordechai. / Haman’sgallowsisactuallyusedtohangHamanandhistensonswhoareMordechai’senemy.
Haman,inhisdesiretopunishMordechaifornotbowingdowntoHaman,buildsagallowswhichis50amothigh.Itishuge.Beforehecansecuretheking’spermissiontohangMordechai,hehimself,alongwithhistensons,arehangedonthisgallows.Hamanbuilthisowngallows.
TheProblem / TheSolutionHamanplansafantasticrewardforhimself. / TherewardisgiventoHaman’senemy,Mordechai.Hamanisdebasedintheprocess.
KingAchashveroshasksHamanhowtorewardamanthatthekingwishestoreward.Hamangoesintogreatdetailtodescribetherewardwhichheenvisionedforhimself.Afterhelaysoutallofthedetails,Hamaniscommandedtogivethisrewardtohisenemy,Mordechai.
TheProblem / TheSolutionTheking’ssignetringsealsthedeathwarrantoftheJews. / Theking’ssignetringisusedtosignthedeathwarrantoftheenemiesoftheJews.
Theirrevocabledecreeofdeathandacounter-decreeoflifewerebothgivenfromthesameauthority,theking’ssignetring.Sincetheterribledecree(tokillallJews)waspassedwitharoyalsignetringwhichcannotberefutedtheonlyoptionwastosendoutanotherdecreeallowingtheJewstokilltheirenemiesinreturn.Fortheonlytimeinhistory,aroyalallowancewasgiventoobliterateallAntiSemites.
TheProblem / TheSolutionHamanwashungonthe16thofNisan. / JewsarefastingandrememberingthekorbanomeronNisan16.
Hamanwashungonthe16thofNisan.Therepresentativeofthenationwhodeniesanydeviationfromnature,waskilledonthedaywhenJewsputeverythingasidetobringthekorbanomer,twoquartsoffreshlycut(evenonShabbat)barley,tocelebratethatthereisnosuchthingasnature.
TheProblem / TheSolutionAllJews,theenemiesof Haman,aretobedestroyedonAdar13.Hamanchosethisdayverycarefully. / AlltheenemiesoftheJewsaredestroyedonAdar13.
R'DesslernotesseveralexamplesoftheextremeprecisionwithwhichHaman'splansarenotmerelythwarted,theyarereversed(withextremeprejudice).HamanplanstohavealltheJewsdestroyed;BANG--onthatveryday,theJews,infact,destroyalltheirenemies.HamanplanstohangMordechai;BANG--onthatverydayHamanisforcedtohonorMordechai.HamanpreparesthegallowsonwhichMordechaiistobehung;BANG--Hamanishungonthatverygallows.
AccordingtotheMegillatEsther,“TheverydayonwhichtheenemiesoftheJewshadexpectedtogetthemintheirpower,theoppositehappened,andtheJewsgottheirenemiesintheirpower.”
TheProblem / TheSolutionHamanactslikeakingandgetspeopletobowtohim. / Mordechai,withtheking’spermission,isdressedandactslikeaking.MordechaiseeminglyimpersonatesHaman.
TooverturnHaman’sdecree,itisnecessarytocausethepeopletoassumethatthekingAchashveroshsideswiththeJews,whichhedoes.Toaccomplishthisreversal,HaShemhasMordechaiparadedthroughthestreetsofthecapitaldressedintheking’sclothes,ridingtheking’shorse,andbeingledbytheking’shighestminister.Thismadeapowerfulimpressiononthepeople.TheyunderstoodthatkingAchashveroshwouldneverhavepermittedsuchadisplay–unlesshefullysupportedMordechaiandwantedeveryonetoknowthathesupportedMordechai.Inthisway,HaShemplantedapsychologicalideathattheJewsweresupposedtowin,andiftheydidnot,thenbadthingswouldhappentothosewhokilledtheJews.
TheProblem / TheSolutionTheProblem / TheSolution
TheProblem / TheSolution
TheProblem / TheSolution
TheMaharalexplainsthatturnaroundhadtobethatway.HamanwasattemptingthedestroyKlalIsrael,theeternalnation,thenationwhoseexistenceisguaranteedandensuredbytheCreatoroftheUniverseHimself.Throwaprojectileatanimpenetrableandinvinciblebarrier,thatprojectilewillreversedirectionandcomedirectlybackatyouwiththesameforcewithwhichitwaslaunched.(That'sknownasNewton'sThirdLawtonerdsofthewest.)HaShemwantedKlalIsraeltohaveabsoluteclarityontheirmissionanddestiny,sohecreatedaverypowerfulenemyandlethimloose...specificallysothewholeworldcouldseehisplans,allofhisplans,reversebackonhimself.
NotonlydidHaman'splanscomebackagainsthim--hewastheonewhoturnedthemaround!Haman(whowasalsoknownasM'muchan)suggestedtheplantodeposeVashtiandwhichledtoEstherbecomingqueen.Hamanhimselftoldthekinghowtohonoronewhomthekingwishestohonor.Hamanhimselfpreparedthegallowsonwhichhewouldbehung.WhenHamansenthisservantstofindaplank50amotlong,theyopinedthattherewasonlyonesuchplankinthewholeland...itwasthemainsupportbeamofHaman'spalace![22]Hamanorderedthathispalacebedismantledand,justtobe100%sure,hemeasureditlengthwithhisownbodytoconfirmitwasthecorrectlengthtohangitsintendedvictim.AtthatpointthearchangelGavrielexclaimed,"Gollygeewillikers!Sothat'swhyweneededa50amahplanktobereadysincethesixdaysofcreation!"
WhatcausedHaman’sterribleiretoberousedtothepointthathewantedtodoawaywithalloftheJews? Ofcourse,itwasthefactthatMordechairefusedtobowtohim. Takenote,though,ofthefollowingwordsofthepasuk:“AndalltheservantsofthekingthatwerestationedatthegateofthekingwouldkneelandbowtoHaman…andMordechaiwouldnotkneelandhewouldnotbow(3:2).” ItisclearfromthepasukthatthisrequirementforeveryonetobowtoHamanwasonlyforthosestationedattheKing'sgate,andnotinall127countriesunderthedominionofAchashverosh. Assuch,hadMordechainotbeenattheKing'sgate,theeventsofPurimwouldneverhavetakenplace! AndwhatbroughtMordechaitofindhimselfdailyatthegateoftheking’spalace? Esther! BecauseEstherwasinthepalace,Mordechaifrequentedtheretokeepasmuchofaneyeonheraspossible. Itemerges,then,thatv’nahafochhu:thehealthofEstherbeinginthepalacewasitselfwhatcausedMordechaitostanduptoHaman!
ThesalvationoftheJewishpeopleonlycameaboutthroughEsther’sposition,soitwasablessingindisguisethatshebecamequeen.(Also,theMidrashtellsusthatsheboreasontoAchashveroshcalledDaryovesh (AKA Darius)whoeventuallybecamekingandallowedtherebuildingofthesecondBeit HaMikdash).
InhisseferPachadYitzchak,RavHutnerdevelopsateachingoftheMaharalintothetruecelebrationofPurim.TheMaharalnotesthatthePasukinMishlei,Hewhodigsapitwillfallintoit,andhewhorollsastone-itwillreturntohim(Mishlei26:27)isanillustrationofthescientificprincipleofcauseandeffect.OrasSirIsaacNewtonstatedinhisthirdlawofphysics:foreveryactioninthenaturalworldthereisanequalandoppositereaction.ExplainstheMaharal;ifonedigsapittocauseharmtoanother,theninsomewaytheperpetratorhimselfwillfallintoapit.Furthermore,onewhothrowsastoneattheinnocentwillfindthestoneinsomeothercircumstancericochetingandhittinghiminturn.Expoundingfurther,theMaharalwritesthatwiththisprinciplewecanunderstandthelawsofconspiringwitnesses,whichisbroughtdowninseferDevarim:
Devarim(Deuteronomy)19:19andyoushalldotohimasheconspiredtodotohisfellow.
Thelawthatfalsetestifiersaresubjectedtotheexactpunishmentwhichtheyhadplottedagainsttheirfriend,issimplyacaseofcauseandeffect.Thenegativeenergywhichoneexpendstowardsafriendwillbedirectedinturnbackuponthewrongdoer.Thisprincipleofreciprocityhighlightsanimportantidea.Inlifeonecanfallintothefalsebeliefthatcontrolofdestinyisinthehandsoftheindividual.Thisisamistake.Rather,themomentthatoneperformsanaction,theconsequencesarenolongerinhisorherownhandsbuthavehitthe‘wall’ofHaShem’sinterventionintheworld.Andthatwhetherwewantitornot,ouractionsbothpositivelyandnegativelywillalwaysproduceareactionbackuponourselves.
Everythinghasapurpose,evenevil.Wemaynotwantit, butit’sonlyagainstresistanceandchallengethatwegrow.Haman’sRing, sayChazal, didmorethanalltheNeviim, wemaynotliketoadmitit, butwereached,throughHaman’sdecrees,thelevelofTorahacceptance!So,inretrospect,fromHaShem’sperspective,theHamanofthisworldwasparadoxicallythecauseforanevengreatergood.
Hiddenness
HiddennessandrevelationareattheveryfoundationoftheBookofEstherandthecelebrationofPurim.Indeed,Esther’snameitselfisfromtheHebrewroots-t-rmeaninghidden.Furthermore,Estherisnotcalleda“Book”butismorepreciselyreferredtoas“TheScrollofEsther”orMegillatEsther.Hiddeninthewordmegillahistherootg-l-hthatmeans“toreveal”andalso“toexile.”MegillatEsthercouldthenbetranslatedas“TheRevealingoftheHidden”or,alternatively,“TheExilingoftheHidden.”Thus,thetitleofthestorypresagesoneofitscentralthemes.[23]
RemarkablyandsurprisinglyhiddenthroughouttheentireMegillah,isHaShem.NotonceisHaShem’snamementionedintheunrollingofthisscroll.
WhileHaShem’snameisabsentfromtheunrollingofthisscroll,IdonotbelievethatHaShemisabsentbutratherthatHaShemremainsinhiding.TheTalmud[24]asks,“WhereisEstherindicatedintheTorah?
Devarim(Deuteronomy)31:17ThenMyangershallbekindledagainsttheminthatday,andIwillforsakethem,andIwillhideMyfacefromthem,andtheyshallbedevoured,andmanyevilsandtroublesshallcomeuponthem;sothattheywillsayinthatday:ArenottheseevilscomeuponusbecauseourGodisnotamongus?18AndIwillsurelyhideMyfaceinthatdayforalltheevilwhichtheyshallhavewrought,inthattheyareturneduntoothergods.
TheGemarathusmakestheconnectionbetweenEstherandthehidingofHaShem’sface,animportantmotifthatappearsintheTorahandcontinuesthroughoutbiblicalandpost-biblicalJewishtheology.ThehidingofHaShem’sfaceisthewithholdingofHaShem’spresenceandblessing,itisametaphorfortheterrifyingsilenceofHaShem:
Tehillim(Psalms)30:8Thouhadstestablished,HaShem,inThyfavourmymountainasastronghold--ThoudidsthideThyface;Iwasaffrighted.
InMegillatEsther,HaShemwearsamasktohideHimself.AccordingtoChazal,theterm“HaMelech”,“theKing”,intheMegillahisalsoareferencetoHaShem,theKingoftheworld.[25]Thus,wefindHaShemwearingamaskdisguisingHimselfasTheKing.
ThemessageofMegillatEstheristhatevenwhenHaShemisnotvisibletoallanddoesnotchangenature,itdoesnotmeanhissupervisionoverrealityisnotpresent.HaShemispresentindailylifeandinthehistoryoftheworld.SometimesitisdifficulttonoticeDivineProvidence,butwhenwelookbackandseethecoincidencesthatoccurredasthoughbychance,weunderstandthatsomeonehasbeendirectingtheprocessesfromabove.
ThisistrueofthehistoryoftheJewishnation,anditistruealsoregardingtheindividualwhosometimesthinkshislifeisgoingalongonitsown,withoutDivineintervention.Success,failure,experience,opportunity,noneofthesearecoincidences.OurlivesareconductedandsupervisedbyHaShem,andwecanrecognizethismainlywhenwelookback,andbelievethatalsolookingforward,itwillbeso.
Drinking
Thebody,afterthesin,istobeelevatedtothespiritual.Thebodyatethefruitoftheknowledgeofgoodandevilandcrashed.Nowweneedtoelevatethebody,usingwine,tothespiritual.Weneedtousethesourceoftheproblemtobecomethesolution.TheconceptofV’nahapochhuallowsustoturntheproblemintothesolution!
InJudaismwine[26]isacentralfeatureinallmovementfromphysicaltospiritual.Weusewineatoccasionsofconnectingthetwo:atawedding,wheretwophysicalbodieswillelevatetheirrelationshiptothespiritual;atacircumcision,wherewebegintheprocessofsanctifyingthebody;atkiddush,theblessingsanctifyingthefirstmomentsofShabbatwherethemundanedomainoftheweekmeetsthetranscendenceofShabbat;fourcupsofwineatthePassoverseder,wherewecelebrateexile'stransitiontoredemption,slaverytofreedom.
Winepowerfullyrepresentsthedangerofthephysical;iftakeninexcessitconvertsconsciousnesstounconsciousness,dehumanizestotheextentthatthedrinkerbecomesentirelypartofthephysical,nothingmorethanamindlessbody.Andyet,usedcorrectly,ithasthecapacitytoopenconsciousness,tofacilitateastateofelevation.Thedeepersourcesnotethatalthoughwineisaphysicalsubstanceitobeystherulesofthespiritual:allphysicalthingsdegradeanddisintegratewithtime;thisistheruleforallthingsinthematerialandbiologicalworldnomatterhowcarefullythosethingsarehandledandnursed.
Conversely,thingsofthespiritimprovewithtime;wisdomdeepenswithage,evenasthebodyofthesagesags,hiswisdomgains.Butunlikeotherphysicalthings,wineimproveswithage.Uniquelyintheworldofthematerial,winereflectsthequalityofthedeeper,thesecrethiddenwithinthematerial(theHebrewwordforwinehasthesamenumericalvalueasthewordforsecret-sod).
OurSagessaythatitisanobligationtobecomesodrunkonPurimthatonedoesnotknowthedifferencebetween“CursedbeHaman”and“BlessedbeMordechai.”Sincethemiraclepermeatedthroughtothemostmateriallevels,itscommemorationalsoinvolvesthebodyaswellasthesoul.
Thisistherationalebehindourdrinking.Inoursoberstatewearenotabletofullycomprehendtheironyofevents.So,wedrink!Whenapersonisintoxicatedheisabletobemerryabouthissorrows.Foronedayayearwebringourselvestoaplacewhereitispossibletoseetherealityofoursorrows;thattheyareoursalvation!Forthissamereasonwedressup,weareshowingthatthingsarenotthewaytheyseemontheoutside
Theexpression,v'nahafochhu,itwasturnedabout,remindsusthatHaShemcanbringaboutastunningreversalofanation'sdestinyintheblinkofaneye.
OnPurim,wearecommandedtodrinkwine,somuchwinethatwecannolongerdifferentiatebetween"cursedbeHaman"and"blessedbeMordechai".[27]Somesaythatitmeansthatyoushoulddrinkenoughthatyoushouldgettiredandfallasleep,andwhenyou’reasleepyoudon’tknowthedifferencebetween"cursedbeHaman"and"blessedbeMordechai",becausewhenyouareasleepHaShemcontinuestocarryoutHisplan.
TherequirementisnottodrinktothepointwhereonecannolongerdistinguishbetweenHamanandMordechai,betweenevilandgood;rather,itisthatonemustdrinkuntilonecannotdistinguishbetween“CursedbeHaman,”thedestructionofevil,and“BlessedbeMordechai,”therewardoftherighteous.Boththedestructionofevilandtheenhancementofthegoodshiftthemoralbalanceoftheworldtowardsthesideofthegood.Thus,itisnotatallatrivialdistinctionthattheTalmudispointingto.Literally,wearebeingcommandedtoKNOWthatthereisnodifferencebetween‘CursedbeHaman’and‘BlessedbeMordechai’.BecauseHaShemusestheconceptof v’nahafochhu,weKNOWthatbothHamanandMordechaiareadvancingHaShem’splanandcontributingtotheOnenessofHaShem.Theyarebothworkingforourbenefit.Wineallowsustoliterallyseethev'nahafochhu.Purimistheonlydaywhenwecanseethatboth‘CursedbeHaman’and‘BlessedbeMordechai’[28]aretrulythesameandarebothbeneficial.OnPurim,weriseabovethelimitedreachofourunderstanding,andforabriefmomentweperceivethat"blessedbeMordechai"anditshippuch/itsreversal,"cursedbeHaman,"arereallyoneandthesame.Twopathstoonedestination!
OnPurim,physicalandspiritualrealityunite,freewillandDivineProvidencemergeandhumanhistoryisrevealedasidenticaltoHaShem'splanforhumanity.Thefactthatthisrealityisattimeshardtocomprehendonlymeanswehavetoworkhardertofindtheultimateunitythatexistsintheworld.ThedrinkingonPurimhelpsuspullbackthenormativecurtainofillusionaryrealityandrevealsHaShem'sProvidenceinallplacesandatalltimes,eventhoseoccurrencesweinitiallyperceiveas"evil."Butthistakesgettingtoaconsciousnesswhereallbecomesknownwithintheunknowable,“UntiloneCannotDistinguish”- add'loyada.
CostumesandMasks[29]
WhydowewearcostumesandmasksonPurim?
OnPurimwecelebratebywearingmasks,becauseweremindourselvesthatthingsareseldomthewaytheyseemontheoutside.TheconceptofV’nahapochhumeansthatnomatterwhatweseeontheoutside,ontheinsidewefindonlyHaShem’splanandHisOneness.
Whenwemeetsomeoneonthestreetwedonotgettoseewhotheyreallyare.Ratherwegettoseeanimagethattheyproject.Theimageisaprojectionofwhattheywantustoknowaboutthem.Inmostcases,whatwecandiscernhasverylittletodowithwho,andwhat,theyreallyare.Thisistherealityofourworld.Mostpeoplearenottransparent,theyarenotbeautifulintheTorahsense.[30]Mostpeopleareintenselyprivateanddonotwantpeopletoknowabouttheirtruedesires.Theydonotwantustoknowwhotheyreallyare.Theywantustoknowwhattheythinkwewanttoknow.Toputitanotherway,wewearacostumeandamaskmostofthetime.Onlyonveryrareoccasionsdoesthemaskcomeoff.Onlyrarelydowerevealwhowereallyare.
EstherhidesheridentityasaJewfromtheKingwhensheiscrownedQueenofhisworld-wide kingdom.Esther, so to speak, is wearing a mask. Whenherpeopleareinperil,shefindsthecouragetogobeforethe kingandinvitehimandHamantoherbanquet.HereisthepartofthestorywhereEsthersetsupthenahafochhuforHaman,revealingthatsheisaJewandHaman’sevilintentionstoannihilateherpeople.
WhenAdamHaRishonwascreatedheworea‘garment’oflight.Hisspiritualnaturewasincandescentandwasseenaslightemanatingfromawispofabody.
Moshe’sfacehadtobecoveredafterspendingtimewithHaShemonthemountainbecauseitglowed.
Shemot(Exodus)34:29Anditcametopass,whenMosescamedownfrommountSinaiwiththetwotablesofthetestimonyinMoses'hand,whenhecamedownfromthemount,thatMosesknewnotthattheskinofhisfacesentforthbeamswhileHetalkedwithhim.30AndwhenAaronandallthechildrenofIsraelsawMoses,behold,theskinofhisfacesentforthbeams;andtheywereafraidtocomenighhim.
AfterAdamsinned,HaShemmadethemgarmentsofskins.
Bereshit(Genesis)3:21AndHaShemmadeforAdamandforhiswifegarmentsofskins,andclothedthem.
InthesamemannerasMoshe,thoughsignificantlybrighter,Adamworea‘garment’oflight.Thegarmentsoftheworld,thecoveringofAdambeforehesinnedwereofאוֹרohr(withanaleph)-“light”.Afterthesin,thecoveringbecameעוֹרor(withanayin)-“skin”.Therootor(aleph)hasthesilent“aleph”,itislight,spiritual,allrevelation.[31]Therootohr(ayin)spellsnotonlyskinbutalsoiver–blind(nolight)aswell.Thecoveringwhichrevealedhasbecomeacoveringwhichobstructs.
Theproblemmustalwaysbemadethesolution.V’nahapochhumeansweturntheproblemintoitssolution.Usethenegativeforceagainstitself.Don’twear“figleafs”tocoveryourskin.Useskinstocoveryourskin.
Beged(בגד),[32]thewordforagarment(andcostume),theouterclothingoftheinvisiblecore.Butamazingly,wonderfully,a“garment”,isalsothewordfor“treachery”.[33]
Lebush(לבוש):Agarmentthatisnotintendedforeveryday,every-personwear,butratherforspecialoccasionsorspecialpeople.[34]Lebushalsospellslabush,whichmeans‘nottobeashamed’.
Meil(מְעִיל):Anoutergarment.Meilalsomeanstreachery-somethingsanctifiedwhichisbeingusedfortheprofane.
Thegarmentsmaylie,theymaycoveranidentityinsteadofrevealingit,thatistheirnature.Agarmentconcealsourbody,butitrevealsourdignity.Ourbodiesarenolongertransparent.Nowweweara‘hide’ofskin.This‘hide’hideswhowereallyare.Inamannerofspeaking,weareconstantlywearingacostumeandamasktoconcealwhoandwhatwereallyare.
OnPurimwebetraytheclothingaswell.Weuseclothingandmaskstoshowthatwenormallyconcealwhowearewithacostumeandamask.Thisallowsustohide,inahide,inplainsight.
ThemiracleofPurimwasaseriesofhiddenmiraclesandhiddenidentities.EstherconcealedherJewishidentity.Mordechai’sidentityastheonewhosavedtheking’sliferemainedhiddenfromthekinguntiltherighttime.HaShem,too,ishidden,asHisnameisnotmentionedinthemegillah.Therefore,wehideouridentitybygettingdresseduponPurim.
WhenHaman’sdecreeofgenocidewasissued,manyJewsdressedupasgentilestoconcealtheiridentity.WhenthedecreewasreversedandtheJewswerepermittedtoattacktheirenemies,thenon-JewsdressedasJewstosavethemselves.InremembranceofthismiraclewechangeourclothesonPurim.Mordechaiworedifferentkindsofclothing(bigdeimalchut)whenheparadedthroughthestreetsofShushan.Wechangeourclothingtocommemoratethismiracle.
TheTalmudasks“WheredoweseeahinttoEstherintheTorah?”itanswerswithaversefromDevarim(Deuteronomy)31:18“v’AnochihasterAstirPanai”(“andIwillsurelyhideMyFace”).Theword“Esther”means“hidden”.
JewsknowthatHaShemmayoftenseemtohide.Butevenintheworstoftimes,ifwelookcarefully,wediscoverthatHecanbefound.AnotherreasonwewearmasksonPurimistoindicatethatwe,too,oftenhideourrealselves.Evenwhenwearecringing,ashamedofourmisdeeds,ashamedofourcowardice,hidingbehindourmasks,weyearntofindHaShemandbeclosetoHim.WewanttorevealourtrueselvestoHim.Themaskcreatestheillusionthatitispossibletohide.Eventhefirstman,Adam,toldHaShem,“IheardYourVoicewhile1wasinthegarden,butIconvincedmyselfthatitispossibletohide”.
EvenwhenHaShemappearstowearamask,doesthatmeanthatHeisdistant?No.Ifyouseesomeonewearingamask,heisobviouslynear.Ifyouhearhisvoice,ifyoudiscoverhispresence,youknowheisnear.HaShemwantsustoseekHim,toknowHisname,toknowHimthroughHislove,Hisdeeds,HisTorah,HisCreation.ThePurimmaskisanillusion.Intruth,HaShemisverynear.
WithintheMegillahthereareanumberof“dressingsup”.VashtiremainsattachedtoherattiredespitethedemandsofAchashverosh.Estherdoesn’trevealherpeople,nooneknewwhereshewasfromnorrealizedshewasJewish.Peoplewhosawherthoughtshewasfromtheirnation.Mordechaiworesackclothinmourningforhispeopleandwaslaterdressedintheclothesoftheking.
TheTalmudwritesthatjustastheJewsatthetimepretendedtobeservingotherG-ds,HaShempretendedthatHewasgoingtodestroytheJewishnation,andintheendHedidnot.[35]RabbiTzviElimelechShapiro,knownastheBnaiYissachar,writesthatthisisthereasonwepretendtobesomeoneelseonPurim,sinceboththeJews’andHaShem’sactionsweremaskedbyotherintentions.[36]
Purimisthetimeofmasks;HaShemhasgoneintohidinginJewishhistory,Hehasdonnedamask.ButHeisnotdistant;ifoneisdistanthedoesnotneedamasktoavoidbeingidentified,thedistanceachievesthat.No,amaskisnecessarywhenoneisverycloseandyetwishestoremainhidden.
TheworldisHismask;naturehidesHisPresence.Butthissameworld,thissamenature,needsonlytobepeeledbacktorevealitsSource.Theordealisdoubt;allmayappearcoincidental,andtheAmalekideologymaybefoundinthecultureoftoday–nothinghasabsolutemeaningorvalue,allisaccident.Themaskisheavyandconvincing.Butthatshouldnotdeterusfromourfunction,thefunctionofrevealingtheRealitybehindthemask.
OneofthemostrenownedaspectsofthePurimcelebrationismasquerading.Children,andevenadults,donmasksandwearcostumes.
Whatisthesourceofthiscustom?Onaverybasiclevel,itisanexpressionofhappinessandPurimisadaywhenourjoyisgivenfullexpression.Itssignificance,however,ishistoricallyrelatedtothePurimmiracle.WhywasEsthersuccessful?BecausesheconcealedheridentityandAchashverosh,thePersianking,didnotknowthatshewasJewishuntilitbecamecruciallyimportantforhimtoknowthis.
Onadeeperlevel,theconceptofconcealmentisintrinsicallyrelatedtothemysticalcoreofPurim.OurSagestellus:WhereisthereanallusiontothestoryofEstherintheTorah?[37]Thephrasehastierastir,“Iwillconceal”.Andindeed,GodlinessisconcealedthroughoutthestoryofPurim.
AchashveroshworetheHighPriest’sgarmentsathisparty,althoughhedidnotdeservetowearsuchgarments.Inaddition,whenAchashveroshaskedHamanhowtohonorsomeone,herepliedthatthepersonshouldbedressedinroyalclothing.Hamanthoughthewouldbethatman,andthathewouldweargarmentswhichhedidnotdeserve.WewearcostumesonPurimtopokefunatbothAchashveroshandHamanwhoaspiredtoclothingwhichwasabovetheirstation.Wewearcostumesthatdonotbefitus,butthroughouttheyearweonlywearclothingthatbefitsus.
ThewholepointofwearingcostumesonPurimistorevealourYetzerHaRa,tomockhowtherestoftheyearwepretendtobewhatwearenot.PurimisthegreatexposureofthehiddenYetzerHaRa,andmoreimportantly,ofthehiddenhandofHaShemthatshapesdestinyanddirectstheaffairsofman,frombehindthescenes.
Thosewhodisguisethemselveseventuallywanttobediscovered.SoisourFatherinheaven,withalltheconcealmentanddarkness,heturnsthingsaround,conductstheorchestra,watchesoverallofusundercloseandlovingsupervision,andhejustwaitsforustodiscoverhimandnoticethatheisthere...
Laughter[38]
Laughterisaresponsetohippuch.
AccordingtotheSeferYetzirahthe‘sense’connectedwithAdarislaughterandmerriment.Therearetwokindsoflaughter.Nervouslaughterexpressesthefeelingthatlifeismeaninglessoralienating.Thisreinforcesdepressionandlimitedperception.Holylaughter,ontheotherhand,expressestherecognitionthateverythingparadoxicallymakessense.Bothtragedyandcomedycanpulltherugoutfromunderourmind.Whenwerespondtolifewithholylaughter,wecanjoyfulreleaseourselvesfromlimitation.
Thewords’chok(laughter)hasanumericalvalueof414,thesameasthetermOrEinSof, ‘InfiniteLight.’ThistellsusthatthroughholylaughterapersoncanriseabovetheworldofformandperceivetheLightoftheInfiniteOne.
Laughtercomesfromtherevelationthatinasplitsecond,oursituationcanchange.Everyexperienceofsuddenandunexpectedchangeofevents,however,givesusatasteoftheultimatetransformationofbadtogoodthatwillhappeninthefuture.Thisexperienceremindsusthatatanymomenteverythingcanturnupsidedownandeverythingcanfinallymakesense.Itisthisfeelingthattriggerslaughterinthebodyandhappinessinthesoulofeachandeveryoneofuswhoislookingforwardtothedayofthefinalrevelation.
Purimisthepowertoturntheworldupsidedownthroughlaughter.
OursagestellusthatwhenthemonthofAdar[39](themonthwhenwecelebratePurim)begins,wemustincreaseourhappiness,[40]buttheydon’ttellustoincreaseourlaughter.[41]Why?Laughteristherevealedstateofhappiness,andwecannotfullylaughuntilMashiach[42]comes.[43]Thenwewillhavethefullrevelation,thefullunderstandingofwhyhardshipshappened.[44]
Laughterisafunctionofthedaat.Werespondwithlaughtertoanevent,orsequenceofevents,whichhaveacertainform,andthenthisformreversesitself.Thesharperthereversal,thesharperwelaugh.Thesuddenjuxtapositionoftwopolaroppositescausesustolaugh.Whenonethingbecomesitsradicalopposite,that’swhatprovokeslaughter.Laughterisaresponsetotheunexpected.Laughteristhereactionofhumanswhentheconfinesofreasonhavebeenbroken.Welaughoccasionallyoutofextremefearoroutofextremejoy.
Letuslookdeeper.Inthespiritualpath,whatisthechangewhichgeneratestheexhilarationofspirituallaughter?Itisthechangefromordealtoredemption,andmorespecifically,fromintensecrisistoseeminglyimpossibleredemption.Whencrisisleavesnooptionbuttotaldespairandatthatpointdeliveranceoccurs,laughteristheresult.
Laughteristheexperienceofthesoultothetransitionfromthisworldtothenext.Death,fromthespiritualperspective,isthefunniestexperienceimaginable.[45]
Thisworldistheexactoppositeofthenextworld.Inthisworlditseemsthateverythingisheadedfordecayanddeath.Whenwesuddenlytransitiontothenextworld,weseethatitisnotlikethatatall.
TheironythatthetablesturnedonHamanandthatHamanendedupontheverygallowsheconstructedforMordechaiisdownrighthysterical.[It’stantamounttoaterroristtryingtoopenfireonagroupofinnocentJews,HaShemforbid,buttheidiothasthegunturnedthewrongwayandblowsoffhisownhead.]TheturnaboutofPurimanditsbecomingadayofsalvationandnationalvictoryisthegreatestpossibleirony.
Whenonewearsamask,itmakesuslaughbecausewhenthepersontakesoffhismaskwerealize,“Oh,it’sonlyyou!”IntheeventsleadinguptoPurim,HaShemworeamask,asitwere.ItwasonlywhenthemiraclewascompletethatwewereabletorealizethatthehandofHaShemwasorchestratingtheeventsallalong.HaShem’sNameisnotovertlymentionedintheMegillah,butHisHandisclearlypresenttoanydiscerningindividual.ThattooispartoftheironyoftheholidayofPurim.
Purimisaglimpseintothefuture.Itisadayoflaughterinthesameveinasthefutureredemptionwillbe.Atimewhenironywillbecomeclear,thateverythingthatoccurredandoccurswasonlyforthesakeofKlalIsrael.
ChazaltellusthatwhenMashiachcomestherewillbeanatmosphereoflaughter.Thislaughterwillbetheresultofusrealizinghowallourworriessufferingwereforthegood...itwillberidiculoushowallourpain,inreality,wasablessing!
redemptionisnotsimplytheendingofthepainofordeal,thereleaseandrelieffeltonwakingfromterror.Onthecontrary,theordealitself,thesufferingitself,becomestheredemption.Thismustbeunderstood.EverythingHaShemdoesisgood,notjusttheendresult.IntheindescribableemotionsthebrothersmusthavefeltwhentheyrealizedtheywerefacingJosephwastheunderstandingthatwhattheyhadbeenthroughwasessential,life-saving.Theycouldappreciateeverydetailofthetormenttheyhadexperiencedasintrinsictotheirhappinessnow,forwithoutittheywouldnothaveachievedperfection.Now,inretrospect,theywouldnotsacrificeonemomentoftheirprevioussuffering!Infact,theywouldsavorandcherisheachofthosemomentsfortherestoftheirlives. Theultimateironyisthatwhenthetruthisrevealed,theproblemisthesolution…
Thatistherealjoyofredemption,therealizationthattheordealanditsresolutionareinfactboththeredemption.Theultimatehumor,theultimateironyisthatwhenthetruthisrevealed,theproblemisthesolution.Ordealsremainordeals,andoftenwearenomoreintelligibleforthisknowledgeatall;yetknowingthatthesetrialsarethesubstanceofultimatereality,thatthissufferingwillbeasourceofone'shappiness,isexactlythedeepsourceofstrengththatoneneeds.
Thesecondelementwenoteisthis.Wesaidthattheexperienceofmovingfromcrisistoredemptioncauseslaughter.Thejuxtapositionofsuchextremes,sosuddenly,istherootofspirituallaughterandthatisthemeaningof:"Thenourmouthswillbefilledwithlaughter"[46]and:"Shelaughsatthelastday".[47]HoweverwhenJosephrevealedhimselftohisbrothers,itdoesnotstatethattheylaughed.Quitethecontrary,theirshockwasextreme.Letusunderstandthis.
Whensomeonegoesthroughasuddenreversalofstate-ortoputitinextremetermswhenthepracticaljokeisplayed-thehumorofthesituationisobvious,butonlytotheonlookers.Theonewhoisexperiencingthissuddenchangedoesnotseethehumoratall.Theshockofbeingforcedtoadmit,ofbeingbroughtfacetofacewithone'sfalseimage,one'sdearly-heldbutwrongconvictions,one'simperfectpersonalitystructure,isnolaughingmatter.Andifthosebrothers,menofconsummatespiritualgreatnesswhohadjustnowcorrectedtheirpersonalerror,wereshockedattherevelationoftruth-howwillwefeel? Whenthisworldisturnedupside-downattheredemption,thejokewillbeonthosewhomustthemselvesbeturnedupside-down…
WearetaughtthatatthetimeofPurimtheworldwasnahafochhu,upsidedown,evilwasascendantandgoodwasdeclining.Butoneofthetruemessagesofthestoryisthatjustwhentheworldseemstobethemostupsidedown,themostbackwards,themostconfusing,HaShemrevealsHisHandinterveningbehindthescenesandturnsitright-sideupagain.It’satthemomentofgreatestconfusionthatHecanbringthegreatestclarity.
Whenthisworldisturnedupside-downattheredemption,thejokewillbeonthosewhomustthemselvesbeturnedupside-down.Jewishlivingtherefore,isanattempttoliveinoppositiontothesecularvaluesoftheworld-ifyoulike,toliveupside-downhere.Whenthatfinalandmassiveinversionoccurs,wewouldliketofindourselvesalreadyuprightandabletowitnessthecorrectionofvalueswithoutneedingtheshockofexperiencingitinourflesh.
ThebodypartcorrespondingtoAdaristhespleen.AccordingtotheTalmud,thisorganisconnectedwithlaughter.TheZohar,ontheotherhand,suggeststhatthespleenisconnectedwithdepression.RebTzadokseemstoreconciletheseideas:“Shallowlaughterbringsaboutdepression.”It’sinterestingtonotethatmanyprofessionalcomedianshavesufferedfromdepression.[48]
Deep,purelaughtercomesthroughyirah,‘awe.’Asurprisingorincongruousshiftinperceptioncanproduceasubtlesenseofdivineawe,astoppingofthemind…andperhapsahealthierspleen.
LaughtermakesanappearanceinthepsalmsofKingDavid.There,inPsalm126,hepropheciesaboutwhat'sgoingtohappenwhentheMashiacharrives.Hetellsus,firstofall,whatourownreactionisgoingtobe.We'llbelikedreamers,hesays.Everythingwewentthroughforthelastsixthousandyearswillblowawaylikeleavesinthewind.Itwillbelikeitdidn'thappen.Then,ourmouthswillbefullofsmilesandlaughter.Why?Becauseofthe"Ha-Ha"reaction.Twoincompatiblepiecesofinformationcometogether:onebeingthatwesufferedlikecrazyforthousandsofyears,andtwo,thatHaShemwasreallytherethewholetime.But,thistime,thetwopiecesofinformationsticktogether.Webecomeawareofwhyallthishadtotakeplace.Andintheend,wesmile.
Hamantaschen[49]
WhyareHamantascheneatenonPurim?
OneofthemainthemesofPurimisthatofV’nahafochhu,the“turnabout.”Thestoryrepresentsnotonlysalvationfromourenemies,butacompletereversalandinterchangingofsituationsforthepartiesinvolved.TheJewsswitchedfrombeingcompletelydominatedbytheirenemiestocompletelydominatingthem.TherearemanyavenuesthroughwhichHaShemcouldhavecausedHisplantocomeabout.OnPurim,HaShemusedHaman,theverypersonwhodesiredtodestroyHaShem’speople,toactuallybringabouttheirsalvation.Haman’sdecreetoannihilatetheJewscausedamassiveteshuvamovementandrecommitmenttotheTorah;culminatinginthehangingofHamanonthesamegallowshehadbuilttoexecuteMordechai.WeeatHamantaschenonPurim,asweetcookienamedafterthebitterHaman,tosymbolizetheV’nahafochhuofHamanandhisevilactionsturningintothesourceofsweetnessandnourishmentforJewishsurvival.[50]
HamantaschenareeateninremembranceofthegreathiddenmiracleofPurim.Ahamantaschisessentiallyacookiewhosefillingishiddeninsidethedough,justasthemiracleofPurimwashiddenundertheguiseofnature.UntilthedestructionoftheFirstHolyTemple,whichoccurredshortlybeforethetimeofPurim,theJewsregularlysawopen,supernaturalmiracles.However,withthedestructionbeganaperiodthatlastsuntiltoday,whereHaShemoperatesinabehind-the-scenesfashion,andHishandisnotsoapparentindailyevents.ThePurimstorywasthefirsttimetheJewsrealizedthattheabsenceofovertmiraclesdidnotmeanthatHaShem hadabandonedthem.Instead,theyrealizedthatHaShemhadanewmodusoperandi,astheyunderstoodhowthePurimmiraclewasconcealedandhiddenwithinnature.Althoughanobserveratthetimemightmisinterprettheeventsasnormalandnaturalpoliticalprocesses,everystepofthePurimstorywasdirectedbythehandofHaShem.[51]
TheYetzerHaRa[52]
Thebody,afterthesin,istobeelevatedtothespiritual.Thebodyatethefruitoftheknowledgeofgoodandevilandcrashed.TheYetzerHaRa,whichusedtobeexternaltous,visuallydescribedasaserpent,isnowinsideus.ThatiswhywerefertotheYetzerHaRainthesecondperson.[53]OurgoalwithV’nahapochhuistoturntheproblemintothesolution!Bydoingso,weimitateHaShem.
PartoftheV’nahapochhuiswhenweusetheYetzerHaRatogetmarriedandtosanctifysexratherthancarousinglikeananimal.WeusetheYetzerHaRatohavechildrenandtobuildourhouse.Inotherwords,weharnesstheYetzerHaRatoperformmitzvotratherthanallowingittodegradeusintosin.
TheMastersofMussarexplainthatifitwasn’tfortheYetzerHaRa,manwouldn’tdesireanythinginthisworld.Hewouldn’tmarry,buildahome,orraiseafamily.AJew’smissionistotakephysicalityandelevateitforHaShem.InthatsensetheYetzerHaRaworksasaspringboardforgreatergoodandthatiswhyChazaldeemeditabovetheYetzerTov.
TheMichtavM’Eliyahu[54]delineatessomeofthewilytacticsoftheYetzerHaRa.Thefirstischiddush.[55]Italwaysseekanewapproach.OurmodernversionoftheYetzerHaRaistechnologyandtheeasewithwhichapersoncanhidethedarkestsinsinhisshirtpocket.Howdowecombatthis?GearingourselveswithasmuchTorahstudyandmitzvot[56]aspossibleisasure-firewaytodefendourselvesagainstourgreatestfoe.
AnotherstrategytheYetzerHaRausesisrepetitionandpersistence.IttakesnovacationexceptYomKippur.Onthatholyday,thetruesoul,thepartofourselvesthatisDivine-like,emerges.Buttherestoftheyear,youcanbevictorioussometimes,butthere’salwaysariskofrevertingbacktooldways.TheYetzerHaRacannotbeeradicatedunlessyoucontrolit.ThiscanmeansayingnotoahighpayingjobbecauseyouhavetoworkShabbat.[57]Itcanmeansnotworkingthelandduringshmita[58]andwatchingsixyearsofworkwitheraway.It’sreigninginyourtemperwhenyouwanttolashout,resistingtheurgetogossipwhenyouwanttotalk,andbeinghonestevenwhenit’sdifficult,becauseyou’rebendingyourwilltoHaShemnottotheYetzerHaRa.
TakingonanextramitzvaoranotherfewminutesofTorahstudyweakensourYetzerHaRa.Everysincereeffortintherightdirectionisonestepcloseronthepathtoatonementandrepentance.
TheideaofignoringexternalactionsandlookingatwhatreallyliesbehindthemisthewholereasonforcostumesatPurimtime.JustasthehandofHaShemwasconcealedbehindthemaskofnatureinthedaysofEstherandMordechai,soalsoisourYetzerHaRaconcealedfromtheworld.WewearaYetzerHaTov[59]maskandpretendthattheyetzerharadoesnotexist.HaShemwantsustoharnesstheYetzerHaRaforbeneficialpurposes.Hewantsustobedrivenbytheyetzerharatogetmarried,buttocontrollustandtouseitspowertobuildafamilyandtobuildtheworld.TheworldneedstheYetzerHaRa.Ourjobistocontrolitandnotletitcontrolus.Wemustwearitasacostumewhereeveryonecanseethatweareincontrolofthisoutermask.OnPurimweshowthattheYetzerHaRaisonlyskindeepandthatweareincontrolofthispowerfulurge,inordertodothewillofHaShem.
Toresolvetheseseemingcontradictions,wemustunderstandtheTorahsviewofchallenge.MesilatYesharim[60]describeslifeasoneofstruggle.HaShemputtheneshama[61]intoaphysicalbodyinordertoearnOlamHabathroughitseffortstoovercometheyetzerhara.ItisthisstrugglethatelevatesapersonandenableshimtoreachtheultimategoalofachievingtheWorldtoCome.
ThejoyoftheolamhabawillbeenjoyingtheYetzerHaRawhenitisrevealedtobeforourbenefit.Truev’nahafochhu.
Teshuva–Repentance
Inkeepingwiththisthemeofv’nahafochhu,wewouldberemissifwefailedtomentionthemostimportantapplicationofthisterm.
ThepowerofteshuvaatthetimeofPurimwasactivatedwhenEstherrealizedshemustbereadytosacrificeherlifeifnecessaryinordertopleadthecaseoftheJewsbeforetheking.Thatactofsupremeselfsacrificeandteshuva,coupledwithhercallforallJewsinthecapitalcityofShushantofastwithherforthreedaysandnights,arousedDivinecompassionfromAbove,turningtheplansofHamanupsidedown,tillhewashungontheverysametreehehopedtohangMordecai.
Theincrediblepowerofteshuva,tonotonlychangethepresentandaffectthefuture,buteven"change"thepast,isoneofthemanysecretsofPurim.ThisisoneofthereasonswhytheTalmudsaysthatYomHaKippurim,theculminationofthetendaysofteshuva,shouldbereadYom(aday)ki(like)Purim.ThisastoundingstatementcomparingYomKippur,theholiestdayoftheyear,toaseemingly‘fun’daylikePurim,capturestheessenceofwhatPurimreallyis,theabilitytocompletelyturnaroundourlivesevenwhenallseemslost.
WearetoldintheTalmudthatteshuva,thelifechangingactofsincererepentance,whenmotivatedbyfearofpunishment,hastheretroactivepowerofturningpurposefulsinsintoinadvertentmistakes.Evenmorethanthisisteshuvamotivatedbylove,whichcaneventurnpastpurposefulsinsintomerits.
Yoma86bReshLakishsaid:Greatisrepentance,forbecauseofitpremeditatedsinsareaccountedaserrors,asitissaid:Return,OIsrael,untotheLord,thyGod,’forthouhaststumbledinthyiniquity.[62]‘Iniquity’ispremeditated,andyethecallsit‘stumbling’Butthatisnotso!ForReshLakishsaidthatrepentanceissogreatthatpremeditatedsinsareaccountedasthoughtheyweremerits,asitissaid:Andwhenthewickedturnethfromhiswickedness,anddoeththatwhichislawfulandright,heshalllivethereby![63]
ThisisthedepthofthemiracleofPurimwhereeverythingwasflippedupsidedown.Everythingthatseemedtobenegativeturnedouttobethepositivethatexistedfromtheoutset.Purimisadaywhenwelearntoseethroughthesuperficialityofthings;welearnnottobefooledbythemirageofimpuritythatwesometimesseeineachotherandinourselves.OnPurim,welearntoflipeverythingaround,andwherewethinkweseelowlinessandimpurity,welookdeepertofindthehighestlevelsofpurity.
OurtaskonPurimistodoteshuvainsuchamannerthatwemakeourwillHiswill,sohecanmakeHiswillourwill,therebyrevealingHispresenceineverypointoftimeandspace.
EndofTime
Gilui,meaning“revelation”.
OurSagesteachthat,“Intheeraoftheresurrection,allofthefestivalswillbenullifiedwiththeexceptionofPurim.”
WhywillPurimcontinuetobeobservedinthatfutureera?Becauseitsthemeparallelsthespiritualstatethatwillprevailatthattime.
Today,thereisanaturalorderinwhichGodlinessisnotrevealed,astateofconcealmentnotunlikethatwhichprevailedatthetimeofthePurimmiracle.Yes,thereisanentireframeworkofspiritualrealitythatexists,butitisknownonlyabstractly.Wearenotpalpablyawareofit.
WiththecomingofMashiach,thiswillradicallychange.Spiritualitywillbecomeasrealtousasadollarbillistoday.Andyet,theworldasweknowitwillnotceasetoexist.Instead,withinthecontextofmaterialreality,theinnerspiritualtruthwillberevealed.ThesamedynamicthatwasatworkduringthePurimmiraclewillbeexpressedinacompletesense.Inthatvein,ourjoyouscelebrationonPurimanticipatesandprecipitatestheultimatecelebrationourpeoplewillexperienceatthecomingofMashiach.
AttheendoftimewewillagainexperienceV’nahapochhu.Therewillbeacompleteinversion.Wewillseethateverythingthatwethoughtwastragicwillbeshowntobeforourbenefit.
HamantriedtoexterminateTorah.HiseffortsresultedinthecompleteacceptanceofTorah,andofTorahshebaalpeh,theoralTorah,inawholenewway.Everystephetookinonedirectionresultedintheoppositedirection.
Purimwillbecometheikarandthefestivalswillbecomethetafel.[64]
TheBookofCreationalsostatesthatAdar'sspecialletteris"Kuf"-ק.TractateBavaBatra,[65]teachesthatthe"apersontotheDivinePresenceislikeamonkey("Kof")toaperson".Wecanlookatamonkeyasanegativeelement,butwecanalsoseeapositiveelement.Thelowerelementofamonkeyisexternalbehavior,of"mimickinglikeamonkey",suchastheHebrewexpression"MaaseKofB'alma"(mereactofamonkey)[66]thatdescribessomethingemptyandtrivial.However,thereisalsoanelevatedmimicryinwhichwetrytoimitateHaShem."AsHeiscompassionate,youalsoshouldbeso".[67]Thiscallfor"monkeyness"isourdesiretobecomeliketheCreator,toreachastateofconnection,acompletecomparisonofourwillwiththewillofHaShem.ThisisthemonthofAdar.
ThemonthofAdaristhemonthofagreat,greatefforttocompareourwillwiththewillofHaShem."TheyreceivedtheTorahagaininthedaysofAchashverosh".AtMountSinaiAmYisraelwereforcedtoreceivetheTorah,butinthemonthofAdartheyaccepteditintheirownwill.Therefore,inAdarlaughtercanappear.ThemonthofAdarhasaglitteringoftheWorldtoCome."Thenourmouthwillbefilledwithlaughter,andourtonguewithsinging".AglitteringfromthaterawhenwewilllaughthesamelaughofabsoluteidentitywiththewordsofHaShem.
"Theywilllaughatalifefullofintenseandongoingpleasure,animmensefloodfromHaShem'slight,andwillsavorfromHisgoodness.ThelaughterthatHaShemlaughswiththerighteousintheWorldtoCome.ThelaughterthatHaShem’shandwilllead,thelaughterresultingfromtheDivinePleasurebeingopenandexposed.Thisisveryglorious".[68]
Teshuva–Repentance
Theconsummateexpressionoftheconflationofoppositesisthedictum(transmittedinthenameofReishLakish[69])thatrepentancehasthepowertotransposeblameworthyactsintomeritoriousacts,atranspositionthatisassociatedwithYomKippur,thedayofatonement,whentransgressionsofthecontritearewipedaway,asrepentance(whenitisdonefromthestandpointoftheloveofHaShem)hasthecapacityto“transformevilentirelytothegoodinactuality”.Thispointisenhanced,additionally,bytheideasuggestedinapassagefromTikuneiZohar[70]thattheexpressionyomKippurimshouldbedecodedasyomki-purim,“adaylikePurim.”ThatYomKippurwillberenderedanalogoustoPurimimpliesthatthelatterissuperiortotheformer.Bothdaysdemandself-sacrifice,aformofworshipthatisabovereasonandknowledge,but,inthecaseofYomKippur,thisiscarriedoutthroughasceticrenunciation,whereas,inthecaseofPurim,itisrealizedthroughsensualindulgence.
Conclusion
BecauseHaShemisone,weknowthattherearenotemporaryeventsorprocesses.Everyevent,everyprocess,everythingmustbepartofHisoneness.ItmustbeeternalandbeavitalpartofHaShem.
HaShemdoesnotcreateanyunnecessaryeventorprocess.ThismeansthateveryeventandeveryprocessmustpertaintoHisendproduct.Itisnotgoodenoughthatevilbeovercomeandreplacedwiththegood,rathereverynegativeandeverypositiveeventmustproduceapartofHisfinalplan.Everynegativeeventmustbereversedinordertojustifyitsexistence.EverynegativeeventmustbeshowntobeapositiveeventthatproducesHaShem’sbenefitintheworld.Theendresultofeveryeventandeveryprocessmustberevealedaspartofthegood.Thisrecognitionthateverythingthathappensintheworldisforourbenefitandforthegood,istestifiedinthebookofRomans:
Romans8:28AndweknowthatallthingsworktogetherforgoodtothemthatloveHaShem,tothemwhoarethecalledaccordingtohispurpose.
ThewholepurposeofV’nahapochhuistorevealthatnomatterhowdisastrousaneventorprocess,seemstobe,neverthelessintheenditwillberevealedaspositiveandabsolutelyvitaltoHaShem’splan.Therewillbenoexceptions.
The“V’nahapochHu”,thedynamicturnabout,continuestodayonShushanPurim.WhereasonotherYamimTovim,the“seconddayofYomTov”isforthepeopleinChutzL’Aretz,[71]onPurimthe“secondday”, ShushanPurim, istodayforYerushalayim(andcertainotherformerly-walledcities,almostallofwhichareinEretzYisroel,inwhichaSecondDayisonlycelebratedforreasonsrelatingtoadoubtastotheproperdaytoobserve).Whytheturnabout?Whyisthe“SecondDayofYomTov”observedinYerushalayimonPurimunlikealltheotherfestivals?Wemaysuggestthefollowing:theikar,theessence,ofthecelebrationoftheShaloshRegalim: Pesach,Shavuot,andSuccoth, isinEretzIsrael,whichiswhytheyarereferredtointheTorahastheShaloshRegalim--thethreetimesayearwegouptoYerushalayimandtheBeitHaMikdashandbringsacrificestorejuvenateourselvesthroughtheopenmiraclesseenthere[72]andinculcateourselveswiththepristineholinessofthepeopleandtheplace.[73]
ThemiracleofPurim,ontheotherhand,isthelastofourmiraclesfoundinTanach,anditisamiracleinaverydifferentway,foritisamiracletakingplaceinChutzL’Aretz,andoccurring,notinstantaneously,butoveranine-yearperiod,allB’hester--concealedeventafterconcealedeventafterconcealedevent,untilwelookedbackanddeterminedthatanoutstandingmiraclehadoccurred.
Thus,unliketheShaloshRegalim,whichcelebratedtheopenmiraclesofYetziatMitzrayim,MatanTorahandthecloudsofglory,andwhichwererepletewiththemiraclesofYerushalayimintheirobservance,themiracleofPurimwasamiraclefortheGalut.ItteachesushowwearetoleadourliveswithBneiIsraelandEretzIsraelstillinastateofdefilementandimpurity.Indeed,theGemara[74]teachesthatonPurimwedonotreadtheregularHallelinordertorejoiceintheremembranceofthemiracle,but“thereadingoftheMegilla,thisistheHallel”.TheMegillah(thewordisrelatedtotheHebrewword“Megaleh”, toreveal)revealstousHaShem’shidden,ratherthanopenandclearrole,inourexperiences,oursuccessesandoursheercontinuityinGalut.
OnPurim,itisYerushalayimthattakesa“secondday”becausethemiracleofPurimistobeourguidinglightthroughthehidden miraclesofthe exilewhichhaveoccurred,primarilyoutsideofthe land of Israel.Ourroleistouncoverthemiracles,torecognizethehiddenmiraclesofHaSheminoureverydaylives.Wecandothis,overcomingthemirages,theillusionsandourowndelusionsofalifestylewhichdoesnothaveHaShemaccompanyingandguidingusinourdailylife,andreplaceitwithasincereandmeaningfulawarenessthatweshouldappreciateandthankHaShem for his wonders, miracles and favors.
ThecommentariespointoutthattheunexpectedreversaloffatesistheapparentunderlyingthemeinthePurimstory.CloseanalysisoftheMegillahrevealshowquicklyandsmoothlytheplansofHamanwerenotmerelyfoiledbutmorenotablytransformedintobringingaboutthesalvationoftheJewishPeople.TheverynightthatHamanplannedtoconvinceAchashveroshtohaveMordechaihangedendedupbeingthenightonwhichheadvisedAchashveroshtoextravagantlyhonorMordechai.TheverygallowsthatHamanpreparedforMordechaiendedupbeingusedforhisownhanging.TheverydaythatHamanhaddecidedtobethetimetodestroytheJewswasthedayonwhichtheJewsdestroyedtheirenemies.Ultimately,Haman’sownproposaltokillVashtiendeduppavingthewayfortheultimatesalvationoftheJewishPeople.TheturnofeventsinthestoryofPurimtrulyembodytheversethatsays,“ManyarethethoughtsthatareintheheartofmanbutthecounselofGodwillprevail.”(Mishlei19:21)
ThisistheconnectionbetweenthemonthofAdarandtheideaofhappinessandlaughter.The“specialenergy”ofthismonthisthetransformationofbadtogood,astheMegillahsaysreferringtothemonthofAdar,“Themonththathasbeentransformedforthemfromoneofsorrowtohappinessandfrommourningtofestivity.(Esther9:22)”ItisthereforespecificallythismonththatistheidealtimetoreflectonthemiraculousturnofeventsthattookplaceinthestoryofPurim.ThroughrelivingthefinaleofthestoryofPurimwearegivenatasteofthefuturehappinessandlaughterthatwillfilltheworldwhentherewillbetheultimatetransformationofallthatseemsbadtogood.Thisistheuniquejoythatwearemeanttofeelatthistime,andthisisthedepthbehindthemonthofAdar’sconnectiontotheideaoflaughterandhappiness.
Whatif,insteadofbeingatemporarypunorjokewhichwasfunnyonlyaslongasweputtogethertwoincompatiblepiecesofinformation,thepiecesmanagedtostaytogetherinabeautifulandfulfillingway?
Then,wewouldbeinapermanentstateoflaughter.Wewouldalwaysbeinastateofsurpriseddelightatthecreationandallthereisinit.So,thesagestellus,willbestageofhistoryoftheseventhmillennium,thedaysofMashiach.
Itcan'tbethatfaraway.Jewishtraditionhasitthattheworldasweknowitwilllastnomorethan6000years.We'realreadyintheyear5760,andMashiachneedn'twaituntilthelastminutetoappearonthescene.
Yeshayahu(Isaiah)55:8ForMythoughtsarenotyourthoughts,NorareyourwaysMyways,"declaresHaShem.
Forbibliographyonthecentralityofnahafoch(reversal)totheentireEsthernarrative,seeEdwardL.Greenstein,“AJewishReadingofEsther,”inJudaicPerspectivesonAncientIsrael,ed.JacobNeusner,BaruchA.Levine,andErnestS.Frerichs(Philadelphia:Fortress,1987),235,n.53.SeealsoGottlieb,“’theOppositeHappened.”OnthereversalthemeinEsther,seeAbrahamVinitzer,“'TheReversalofFortune
***
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1
[1]Esther 9:22
[2]Megillah 7b; Code of Jewish Law 695:2
[3] Purim is the plural of pur which means a goral or lottery. If the Megillah says that a ‘Pur’ is simply a Goral, a lottery, why is the term ‘Pur’ used at all? ANSWER: ’Pur’ indicates a lottery for the bad, whereas Goral indicates a lottery for the good (HaRav Yaakov MiLisa). Hakhel Note: Thus, we see the V’nahafoch Hu in the name Purim itself! Alternatively, the ‘Pur’ is a special name for the dice that Haman cast (Ya’arot Devash). [Ya'arot Devash a frequently quoted collection of the sermons of Rabbi Eybeschutz. Jonathan Eybeschütz (also Eibeschutz or Eibeschitz; 1690 in Kraków – 1764 in Altona), was a Talmudist, Halachist, Kabbalist, holding positions as Dayan of Prague, and later as Rabbi of the "Three Communities": Altona, Hamburg and Wandsbek.]
[4]Purimisaholidayofnesnistar(hiddenmiracles).Anesnistariswhen HaShemintervenesandhelpsus,withinthelawsofnature.MegillatEstherdoesnottellofanysupernaturalmiracles.BoththeGraandtheMalbimpointouttheseeminglycoincidentaloccurrencesinthemegillahthatwerereallyveiledmiracles.
[5] Meaning,“anditwasoverturned” or, “and the opposite happened”, or “but it was reversed”, or “it was turned around”. hippuchthe Purim particular redemption which literally means reversal.
[6] Devarim (Deuteronomy) 6:4.
[7]Judobythemeaningofthewordmeans“gentleway”,whichmeansuseopponent’sforcetocombatagainsthimself.
[8]Romans 8:28AndweknowthatallthingsworktogetherforgoodtothemthatloveGod,tothemwhoarethecalledaccordingtohispurpose.
[9] Inwhichpeopleoccupythepositionstheymerit.
[10] The concept of “one day” is the concept that the event takes place without any elapsed time.
[11]TheGemara(Megillah16b)statesthatthenamesofallofHaman’ssonsshouldbereadinasinglebreathbecausetheyalldiedatthesamemoment.Byreadingabouttheirdeathsinasinglebreathweindicatethatthedeathswerenottenseparateevents,butasinglemomentwhentheyalldied.
[12] Pasuk = verse
[13] AKA Ahasuerus
[14]Mishlei (Proverbs) 19:21
[15]V'nahapoch is spelled with a Hebrew letter (פ) that can have either a ‘P’ or an ‘F’ sound. So, you will see it spelled both ways.
[16]YitzchakHutnerwasborninWarsaw,Poland,toafamilywithbothGerHasidicandnon-HasidicLithuanianJewishroots.AsachildhereceivedprivateinstructioninTorahandTalmud.AsateenagerhewasenrolledintheSlabodkayeshivainLithuania,headedbyRabbiNossonTzviFinkel,wherehewasknownasthe"WarsawIllui"("prodigy").
[17]"chasv'shalom"isaHebrewphrasethatmeans"G-dforbid". TheAruchHaShulchansaysthatitshouldbeliterallytranslatedas"completelydisgraced".
[18] Esther 9:1
[19]Yamimtovim = Festival days
[20]Mashiach = Messiah
[21]Beit HaMikdash (lit. The House of The Holy One) = Temple. The Midrash (Shocher Tov 22) teaches that Haman’s money was distributed as follows: 1/3 to Mordechai and Esther, 1/3 to those involved in Torah study, and 1/3 toward reconstruction of the Beit HaMikdash. What a V’nahafoch Hu!
[22]Yalkut Esther 1059
[23]ByRabbiJ.RolandoMatalon
[24] Hulin 139b
[25]Zohar,Vayikra109a,MidrashRabbah3:10
[26] Ifyouanalyzethegematriaofwine(יין) = 70,itmatchesthegematriaofsecret(סוד) = 70.
[27] Megillah 7b
[28]You shouldn’t know which is more important, that Haman was destroyed, or that Mordechai was raised up? Which helped the Jews more, that we got rid of Haman, or that we made Mordechai into the important leader? You should KNOW that both have the same result even as the words “Baruch Mordechai” and “Arur Haman” ("cursed be Haman" and "blessed be Mordechai") have the same Gematria. They both are the same in terms of advancing HaShem’s plan.