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[Israel Chai]

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[muman613]

While I agree with just about everything he says, I do disagree to a point.

There is a deep lesson in Purim. It is not just that the Jewish people must rely on their might to fight against enemies who rise against us. Purim is a very spiritual and deep holiday. It is said of Purim that Yom Kippur, the holiest day of the Jewish year, is a day like Purim (Yom Ha KipPurim). While we fast on Yom Kippur we feast on Purim. The Jewish people were only set to be exterminated because of their own transgressions, as we are told by the sages that the KING is actually Hashem, who decreed our fate. But because of the righteousness of Mordechai, the gadol of the generation, and because of Esthers bravery in the palace of the King, that the Jewish people were able to merit being redeemed from the decree. It would be foolish to believe that they could have fought against the decree of the King. The King had decreed that on Adar 14 that all Jews, men women and children, were to be killed in every city. Any non-Jew who tried to help a Jew, and any Jews in a town were left alive, the entire town would be razed to the ground by the Kings mighty armies. It is only because of Mordechai's chance encounter with the plotters against the King, and that the King couldn't sleep at night and was read from the book of chronicles, that Mordechai saved the king, that the events started to reverse for Haman, and the future of the Jews was assured.

I feel a great pride in the ability of the Jews to rise up against the plotters of the extermination of the Jews. But it would not have been possible if not for the King reversing the decree, only because of Esthers party where she exposed Haman for the Rasha (wicked one) he really was. But I will always remember the lesson, to give gratitude to the King of Kings, Hashem who's hidden hand in the Purim story is the real star.

So while I agree that some have muddied the message of Purim, I also feel that saying that only by our having a strong army will make us impervious to our enemies attacks. What we need is a very firm faith in the providence of our G-d. It is said that the Jewish people re-established their marriage contract with Hashem on Purim, the contract which was originally made at the foot of Mount Sinai when we received the Torah. We made that contract under the threat of death (when Hashem held the mountain over us). But on Purim we accepted Hashems relationship because of genuine love for his caring love.

 

[muman613]

Some references:

http://www.chabad.org/holidays/purim/article_cdo/aid/2817/jewish/The-Pur-of-Purim.htm

Many developments contributed to the salvation of the Jewish people from Haman’s decree: Esther’s replacement of Vashti as queen; Mordechai’s rousing the Jews of Shushan to repentance and prayer; Achashveirosh’s sleepless night, in which he is reminded that Mordechai had saved his life and commands Haman to lead Mordechai in a hero’s parade through the streets of Shushan; Esther’s petition to the king and her confrontation with Haman; the hanging of Haman; the great war between the Jews and their enemies on the 13th of Adar.

Each of these events played a major role in the miracle of Purim. And yet, the name of the festival--the one word chosen to express its essence--refers to a seemingly minor detail: the fact that Haman selected the date of his proposed annihilation of the Jews by casting lots (pur is Persian for "lot"). Obviously, the significance of the lot lies at the very heart of what Purim is all about.
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On Yom Kippur we fast and pray, on Purim we party. Yet the Zohar sees the two days as intrinsically similar, going so far as to interpret the name Yom HaKippurim (as the Torah calls Yom Kippur) to mean that it is "a day like Purim" (yom k’purim)!

http://www.torah.org/features/holydays/holidayinhiding.html

Rabbi Emanuel Feldman

Poor Purim. It has become the Jewish mardi gras, a day of revelry, drinking, and masquerades. But it is much more than this.

Purim is the holiday in hiding. One has to probe beneath the surface to find the spiritual dimension that lies underneath. In fact, the disguises and the masks are all designed to underscore the essential hiddenness of this day.

This theme of concealment is found in the very name of the heroine of Purim. "Esther" derives from the root str, which in Hebrew means "hidden." In the Torah (Dt. 31:18), God says to Israel: "I will surely hide (hastir astir) My face from you..." The sages see this Hebrew phrase as a subtle suggestion of the hiddenness of G-d during the time of Esther.

Take Esther herself. No one except Mordecai knows who she really is. Even King Ahashveros is kept in the dark. "Ein Esther magedet moledetah," says the Megillah in 2:20. "Esther did not reveal her origins..." This is the theme of the day: nothing is revealed.

Note also the lineage of the protagonists of the Purim story. It is the lineage of hiddenness. Mordechai and Esther are descendants of mother Rachel. Rachel, the mother of Yosef, is the very essence of hiddenness and concealment. When her sister Leah is substituted for her in marriage to Yaakov, why does Rachel not cry out and protest that an injustice is being done? Because to do so would have humiliated her sister. Rachel knows how to conceal things, including her bitter disappointment.

Rachel's son Joseph is also a master of concealment. His essential qualities of holiness are concealed from his brothers, who do not recognize his greatness because he effectively hides them. And when the brothers come down to Egypt 22 years later, they again fail to recognize him, for he is now concealed behind his garments. The Talmud (Sotah 10) underscores the hidden qualities of Joseph when it states that - in the case of Potiphar's wife - Joseph sanctified the name of G-d in private, in a hidden way. And Saul, from the same lineage as Joseph, feels unworthy of becoming king of Israel: he hides among the vessels when they search for him to become king.

It is thus fitting that Esther and Mordechai, who stem from the same lineage, should also do their saving work quietly, secretly, in a hidden and concealed manner.

Even G-d himself is hidden in the Purim story. Search the Megillah from beginning to end, but you find no mention of His name. Is this not strange for a biblical book? The closest we come to a reference to G-d is when Mordecai says to Esther that redemption for the Jews will come from makom aher, "another place."

To underscore the hiddenness of G-d, the entire story seems to be one of chance, happenstance, and coincidence - the very things that the Bible tells us the world is not! In the Megillah, the role of G-d is unseen, His hand invisible. Queen Vashti just happens to refuse to appear at the royal feast; the king just happens to rid himself of her and to search for a new queen; Mordecai just happens to be in the right place at the right moment to foil a plot against the kings life; the king just happens to have a sleepless night and his courtiers remind him that Mordecai saved his life; Haman just happens to be in the Queen's chambers when the King walks in. Even the date on which the Jews are to be exterminated is determined by the casting of lots: hipil pur hu hagoral, "he cast a pur, that is the lot..." (Esther 3:7) and it is this "pur" that gives us the name of the holiday. All these echoes of randomness and chance suggest anything but the guiding hand of G-d.

Even the miracle of Purim is a hidden one. Contrast this with the miracle of Hanukah. There, the oil that is enough for one day burns instead for eight days ,which is a nes niglah, an open miracle that everyone can see. But the Purim miracle - whereby the entire Jewish community is saved from destruction - is a hidden miracle, a nes nistar. The interceding hand of G-d is invisible. It could easily be ascribed to happenstance, the way everything else in the story seems to be happenstance.

Gradually we begin to understand the role of masks in the Purim story. The entire deliverance of the Jewish people is masked. It is a story wrapped in a disguise, hidden behind a costume, concealed behind a mask.

Even that strange dictum in the Talmud (Megillah 7b) that ordains us to become intoxicated on Purim ad delo yada, "until we know not the difference between cursed is Haman and blessed is Mordecai" - even this is part of the theme of hiddenness. For how strange is the Talmudic advice. Ours is, after all, a tradition that abhors drunkenness. We are a people of the mind, discernment, analysis - all those things that fall under the rubric of daat. But on Purim we are bidden to become intoxicated and conceal our vaunted daat - to the point of ad delo yada -"until there is no daat - and to enter a universe where reality has no meaning and we begin to realize that it is not our intellects that guide the world but the One Intellect above that guides the world.

There is another strange hiddenness about Purim. This is the most physical of all our holidays. The festive Purim seudah, the sending of food gifts, the encouragement to drink to excess - these are matters that deal with the body. What by contrast, is the most spiritual of our holy days? Obviously it is Yom Kippur. Our observance of these two days are in diametric opposition to one another. But upon closer examination we perceive that the two are closely related in a very hidden but real way. The official name of Yom Kippur is Yom HaKippurim. Literally, this means, "a day like Purim." This is stunning. Yom Kippur is like Purim? How can this be?

It can be, because Purim and Yom Hakippurim are mirror images of one another. On Yom Kippur we are forbidden to eat or drink; on Purim we are bidden to eat and drink. Yom Kippur is overwhelmingly spiritual; Purim is overwhelmingly physical. But on each day we are required to serve G-d fully, with our bodies and with our souls.

The lesson is clear: G-d can be served not only in the solemnity of a Yom Kippur, but also in the revelry of a Purim. G-d is present not only in the open ark of Yom Kippur when spirituality seems so close, but also in the open food and drink of Purim when spirituality seems so remote. It is much more of a challenge to remember G-d amidst the revelry than to remember Him in the midst of the solemnity. To imbibe and to feast and to remember the Author of all; this is the great challenge of Purim - perhaps a greater challenge than any other holy day.

Purim is the holiday in hiding. But its message need not be concealed from us.

[muman613]

I'm posting your comment to the site. The Rebbe's parasha said that purim was the "physical festival". You disagree? I have several issues with that parasha he gave, namely, that we should drink until we can see that Haman was necessary because G-d created him. I'd be drinking until I die, and I believe all that is necessary is that we follow G-d's commandments.

No, I certainly don't disagree that Purim is primarily a physical festival... Eat Drink and Be Merry!

But we need to concentrate on the Megillahs message, and that is the message that Hashsem is working with us if we only look behind the scene. We need to be strong with military matters, but also work on our connection with Hashem. Our sages have taught that a Jewish army needs to have strong faith in Hashem. So too the story of Chanukah, that the small army could defeat the large one... The reversal of Purim was because the Jewish people responded to Hashem when the chips were down. And because of various 'twists of fate' the entire situation was turned 'upside down' hence the reason I posted that upside down 'happy purim' message.

[muman613]

It is not just the Rebbe who says that the decree was from Hashem himself. If one has absolute faith that there is only one G-d in the world, there is no dualism. We don't have a Bad G-d who is fighting a Good G-d... G-d creates both good and evil, and we must be able to see that all the evil in the world is placed there so that we can decide, using free will, whether we accept it or reject it. Sometimes we must rise up and fight, and put our lives on the line, called 'self sacrifice' or "mesirat nefesh" in order to save ourselves, and thus glorify Hashems name. The teachings I have heard say that we Jews have a mission in the world, to glorify his name before the nations, and we do this by facing those who rise against us. We learn on Pesach that in every generation they rise to kill us, and Hashem saves us from their hand...

http://www.chabad.org/library/article_cdo/aid/936148/jewish/Why-Do-They-Want-to-Kill-Us.htm

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Given these facts of history, the question is really the opposite: How could we possibly have survived, while every other "heresy" was destroyed? In fact, the Church consistently blamed every heresy upon the Jews--yet while they systematically wiped out every vestige of those heresies, they somehow let the Jews survive.

Historians will give their many explanations. A historian is someone who can give a natural explanation for anything. As for the Hagadah, it clearly tells us that the only explanation is a purely supernatural one:

Blessed is He who keeps His promise to Israel, blessed be He. For the Holy One, blessed be He, calculated the end of the bondage, in order to do as He had said to our father Abraham at the Covenant between the Portions, as it is said: "And He said to Abraham, `You shall know that your seed will be strangers in a land that is not theirs, and they will enslave them and make them suffer, for four hundred years. But I shall also judge the nation whom they shall serve, and after that they will come out with great wealth.'"

...and then we say:

This is what has stood by our fathers and us. For not just one alone has risen against us to destroy us, but in every generation they rise against us to destroy us; and the Holy One, blessed be He, saves us from their hand.

[muman613]

http://www.shemayisrael.co.il/parsha/peninim/archives/pninim57_58/vayikra.htm

Chazal recount a fascinating story in the Talmud Megillah 16. They relate how the wicked Haman was searching for Mordechai in order to carry out the king's decree that he take Mordechai through the streets dressed in royal garb. He found Mordechai teaching Torah to a group of students, specifically about the laws of kemitzah, the three-fingersful offering which was placed upon the Mizbayach. Haman questioned Mordechai, "What are you studying?" "We are studying the laws of kemitzah. In the times of our Bais Hamikdash, one would take a small scoop, place it upon the Altar, and it would serve as an atonement," was Mordechai's response. Haman scoffingly rejoindered, "Let your 'kemitzah' attempt to push aside my ten thousand silver talents." Haman was telling Mordechai, "Let us see if your little bit of flour has the power to override my decree backed by ten thousand silver talents."

Obviously a more significant message can be derived from this interchange. Horav Mordechai Rogov, zl, suggests a noteworthy interpretation of their dialogue. Despondency and depression must have engulfed Mordechai when he saw the wicked Haman before him. Here was the man whose one goal in life was to use his guile and power to totally destroy every living Jew. What made matters worse for Mordechai was that the single antidote to Haman's decree--adherence to Hashem's Torah--was not prevalent among the Jews. Most of the people had assimilated. They not only went to Achashverosh's banquet, they enjoyed themselves eating whatever foods they desired, acting in a manner unbecoming Torah Jews. Only a small, insignificant group of Jews, "Mordechai's people," resolutely maintained their conviction, not acceding to the dominant, rampant assimilation. What could this small group do? How could they succeed in counteracting Haman's decree?

The lesson of the kemitzah gave Mordechai hope. The bitter cup of fear and despondency transformed into a cup of consolation and encouragement when Mordechai realized that his small group of dedicated and determined Jews was essentially no different than the kemitzah. The Kohanim consumed the Korban Minchah almost completely --almost--except for one little bit: the kemitzah. The only part of the meal-offering which is placed upon the Mizbayach is the kemitzah. Yet, this insignificant "sacrifice" influences the atonement. While it is minute in quantity, its effect is overwhelming! Imagine the power and effect of a small amount if it is sacrificed upon the Mizbayach.

This was Mordechai's lesson. Regardless of their number, in spite of their size, if people are committed and willing to sacrifice themselves for their ideals, then they have the potential to save Klal Yisrael. Our strength has never been in numbers, but rather in conviction. Our power has never been in quantity but rather in commitment to Hashem and His Torah. When Mordechai told this to Haman, his response was atypical. Haman's arrogance was humbled; his strength weakened. He told Mordechai, "You are right. The power of your kemitzah is sufficient to overcome my ten thousand silver talents. I cannot defeat you with physical strength as long as even a small segment of your people remain steadfastly committed to serving Hashem. That relatively small number of Torah observant Jews has the power to undermine all of my efforts.."

[muman613]

I love how your posts make me think.

I agree that Haman was a necessary part of G-d's perfect plan, but was only so because we turned from G-d. He in himself was not necessary, in my opinion. Your thoughts?

Yes, Haman was just a tool... I have come to believe that Jew haters are created in order to remind us of our special place in the plan for this world. My right-wing religious zionist side says that we must strengthen both our physical strength, and our spiritual strength.



We are Hashems true warriors!

[muman613]

As Rabbi Kahane taught concerning the balance of humility and standing strong...