Purim: The Hidden Face of G-d

hester panim – the hidden face (of G-d)

In the Book of Esther, the narrative that is read on Purim, the name of G-d is not found even once; rather, His divine guidance is hidden within the framework of coincidental events within the narrative. G-d’s providence is already at work, in order to provide for a yeshua (salvation) for the Jewish people, even before the initial threat arises as recorded in the narrative. First of all, Queen Vashti is deposed after she disobeyed her husband, king Ahasueros, who is king of 127 provinces from India to Ethiopa. This sets the stage for a beauty pageant, won by Esther, whose beauty resides within as well as without. The king loved Esther above all the women, and she obtained grace and favour in his sight” (Esther 2:17, JPS). Moreover, she remained obedient to her Uncle Mordechai; and, as he instructed her, she did not make “known her kindred nor her people” (2:20).

As recorded at the end of chapter two, Mordechai had overheard a plot against the kink by two of his servants; so, he informed Esther, who told the king in his name; thus, his good deed was recorded in the chronicles of the king (Esther 2:21-23). This preceded a threat that rose up from Haman, who in the next chapter is raised up to a position of power. Therefore, both the position of Esther as Queen, and Mordechai’s deed for which he will be honored later in the narrative, as the ensuing events unfold, are as seeds of redemption waiting to ripen in due time.

Haman, in his new position, demanded that all bow down to him. Mordechai, a Jew who is a Benjamite will not bow down to him. It is interesting to note that one of the twelve sons of Jacob, Benjamin is the only one who did not bow down to Esau when he approached Jacob and his family. This is because Benjamin was still in the womb of his mother. Therefore, Mordechai exhibits this trait, if you will, by not bowing down to Haman, who is a descendant of King Agag, who was a descendant of Amalek. In turn, Amalek was the son of Eliphaz, the son of Esau. So, Haman’s hatred of Mordechai, went beyond his refusal to bow to him: rather, this was an ancient hatred that manifested in Haman’s ire, and insistence as well as determination to destroy all of Mordechai’s people.

Yet, as mentioned in the Talmud, the remedy precedes the sickness: “The Holy One, blessed be He, does not smite Israel unless He has created for them a healing beforehand” (Megillah 13b, Soncino edition). When Mordechai learns of Haman’s decree to destroy the Jewish people, he sends word to Esther, requesting that she appeal to the king on behalf of her people. “Who knoweth whether thou art not come to royal estate for such a time as this? (Esther 4:14). Her response is one of mesiras nefesh (self-sacrifice). “So will I go in unto the king, which is not according to the law; and if I perish, I perish” (Esther 4:16).

Additionally, on a night that King Ahasueros is not able to sleep, he decides to peruse through the chronicles of the king: here he finds mention of Mordechai’s good deed, whereby a plot against the king was thwarted. In the morning, when Haman happens to be in the King’s court, Ahasueros asks him, “what shall be done for the man whom the king would like to honor.” Haman, in his self-conceit, thinks that king wants to honor him, so he replies:

“Let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; and let the apparel and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city.” The king responds, “‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew” (Esther 6:8-10). So, there is a reversal of fortune, whereby Mordechai is now honored, while Haman is humiliated.

Esther holds two banquets for the king, herself, and Haman; at Esther’s second banquet for the King, of which Haman is also invited, she reveals the plot to the king: “We are sold, I and my people, to be destroyed, to be slain, and to perish” (Esther 7:4). He asks, “Who is he, and where is he, that durst presume in his heart to do so?” (Esther 7:5). She responds, “An adversary and an enemy, even this wicked Haman” (Ester 7:6). Additionally, the king’s servant points out that this Haman had made a gallows “for Mordecai, who spoke good for the king” (Esther 7:9). Thus, Haman’s fate is sealed (by way of the gallows he himself built); and the decree that had previously gone out, calling for the destruction of the Jewish people is countermanded by a second decree, permitting the Jews to defend themselves. Victory is secured, and thus remains the celebration instituted by Mordechai every year at this time on the Hebrew calendar.

Purim: Taanis Esther 5782

“‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews.  For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’”  – Esther 4:13-14, JPS 1917 Tanach

“There is no man who has not his hour, and no thing that has not its place.” – Pirkei Avos 4:3

Esther petitioned King Ahasuerus to spare her people.  She, her maidens, and the Jewish people fasted for three days, before she approached the King.  She was risking her life, in doing so, because, no one could approach the king without permission.  Yet, she was emboldened to approach him, after fasting, with all of her people in support of her. 

Queen Esther was given her moment: “who knoweth whether thou art not come to royal estate for such a time as this?”  H’Shem arranges the remedy, before the sickness (Talmud). Esther was made queen, before Haman hatched his plan to eliminate the Jewish people. Thank G-d. And, may we also see hidden remedies revealed as miracles, soon in regard to the modern-day Purim narrative in Ukraine. Ahmein.

Ultimately, we have H’Shem to seek as a refuge, both then and now; we should not take His shield of protection for granted; our refuge and fortress in Whom we trust (Psalm 91:2).  We should seek Him in all of our trials and tribulations, keeping in mind that He is the Source of our well-being. Especially, at this time to remember our brothers and sisters in peril, is an obligation and responsibility of K’lal Yisrael.

Purim Shpiel 5782

Walking a Tightrope

To get from one place to another, walking a fine line along the way, is not only a task enacted by a tightrope walker. In fact, I imagine that I will not be the only one attempting a “balancing act” this Purim: balancing joy & sorrow, past & present, and religion & life. Perhaps, there is no need for me to explain, and you, dear reader, are already beginning to get an inkling of what I am about to say. Purim is quickly approaching; yet, my thoughts are preoccupied with a modern-day Purim story, wherein the archvillain is intent on destruction, despite the opposition.

Abraham Heschel advocated for a Judaism that is not wrapped up in its past glory, in spite of the prevailing circumstances of life. How can I celebrate Purim in a joyous manner, knowing that a real-life situation demands my attention, prayer, and support? To go along with Purim-as-usual would create a great disconnect between what is meant to be a living faith in touch with the challenges of life and the actual challenges that present themselves, despite the timing.

The war in Ukraine will not be put on hold for the celebration of Purim. This is the stark reality that many of the Jewish refugees who have managed to cross the border know. And the unfortunate ones, who for whatever reasons are still in Ukraine, sheltering in basements, or fighting to defend their country also know this all too well. The rejoicing in Shushan and the lands of Ahasuerus did not occur until after victory was procured for the Jewish people, who were previously threatened by the evil designs of Haman.

Today, rejoicing over this past victory will in all likelihood be diminished in light of the present reality. Whatever lessons we are able to glean from Purim, I would encourage that these be applied to our response to the events of today. Otherwise, as Heschel wrote, we risk ignoring “the crisis of today,” “because of the splendor of the past” (Heschel, G-d in Search of Man, ch.1).

Ner Tamid

“Fire shall be kept burning upon the altar continually; it shall not go out.”

– Leviticus 6:6, JPS 1917 Tanach

The olah [elevation offering] remained on the mizbeach (altar) all night until the morning (Leviticus 6:2). This refers to the daily tamid offering; one lamb was brought as an offering in the morning, and one in the evening. The commandment for eish (fire) to be kept burning upon the mizbeach (altar) all night, was enacted throughout the nighttime as well, enabling the remaining parts of the evening olah, plus any additional offerings of the day, to continue burning. Additionally, two logs of wood were placed on the mizbeach in the morning, and again in the evening, as fuel for the sacred fire.

This fire that was kept continually burning upon the mizbeach, reflects the ideal devotion towards H’Shem that we should have on a continual basis. “To serve the L-RD thy G-d with all thy heart and with all thy soul” (Deuteronomy 10:12, JPS). The olah offering of the morning and evening, may be understood to represent our devotion, throughout both the day and night. Additionally, the morning and afternoon services – shachris and mincha – relate to the two daily tamid offerings; whereas the evening service (maariv) has its complement, as pertaining to the remainders of the olah of the second tamid offering, and other offerings that burnt throughout the night.

The ner tamid (eternal light), represented by the light above the ark in a synagogue, brings us even closer to an understanding of what H’Shem desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD” (Proverbs 20:27). To connect with H’Shem (deveykus) on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort towards enhancing the light within us. As is demonstrated by the flame of a candle, that flickers upwards, just as our soul should reach up towards Shomayim (Heaven).

“In Thy light we see light.” – Psalm 36:11, JPS 1917 Tanach

parashas Tzav 5782

“And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest [kohein] shall kindle wood on it every morning.” – Leviticus 6:5, JPS 1917 Tanach

No other offerings could precede the morning olah, the first of the two tamid offerings, made in the morning and the afternoon; thus, every morning the first order of business in serving H’Shem, for the kohein, included adding wood on the mizbeach, before offering up the olah (Bava Kamma 111a). According to the Talmud, two logs of wood were added to the fire on the mizbeach (outer altar) every morning and evening (Yoma 27b). Yet, prior to this, the remnant of ashes from the remaining parts of the olah offering from the previous night, were first collected, and set aside near the mizbeach (altar). Then, the kohein changed out of his sacred clothes to used garments, in order to bring those ashes outside “to a pure place.” (Leviticus 6:4).

The changing of garments signifies a delineation between the sacred and profane, inasmuch that the transition from one service to another required different garments. The separating of the ashes, placing them in a pile next to the mizbeach (altar) was one service. Taking the ashes outside to a pure place was another. The second set of garments were bound to be soiled, when bringing the ashes outside to the third camp. This was a designated area, further away from the mishkan (tabernacle). Each camp, at an increasingly further perimeter around the mishkan had its own level of holiness.

This denotes the overall theme of sacred and mundane found Torah, as well as in our own lives. At least, we are called to denote a difference between secular time (the six days of the week), and sacred time (the Sabbath). Also, to bring an awareness of the Shechinah (G-d’s Presence) into our lives, we need to create room for doing so, in both time and space. Primarily, this awareness may be fostered, by settling our minds, and creating a space within ourselves, in order to focus on our connection to H’Shem. This may be done, not only on Shabbat; rather, also on other days of the week by finding a little bit of quiet time for ourselves. To foster that connection to G-d, is called hisbodedus – a type of meditation of the heart. May we keep the fire of our avodah (service) to H’Shem burning on a continual basis.

Negative Thoughts

motzei Shabbos: Vayikra 5782

“If one’s offering [korban] is an elevation offering [olah]” – Leviticus 1:3

The Hebrew word korban, meaning “offering,” is derived from the shoresh (root word) קרב, meaning “to draw near.” Thus it is implied that an offering serves “to bring us closer to G-d as well as to elevate us” (R’ Hirsch). The olah (elevation offering) has the potential to raise the spiritual level of the person who brings that offering. R’ Hirsch further comments that the offering’s name reflects its purpose, which is to raise its owner from the status of a sinner and bring him to a state of spiritual elevation.

Additionally, the olah is brought by someone who seeks to repent of sinful thoughts that have not actually been enacted.  The olah offering  may serve as an atonement for those negative thoughts, that seem to involuntary present themselves at times in a person’s mind. This would include the imagination; especially, if one permits the imagination to entertain these negative thoughts.

It is interesting to note that the righteous Iyov (Job; see Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [olot, from olah]” for his children, because he said to himself, “it may be that my sons have sinned, and cursed G-d in their hearts” (Job 1:5, Tanach). Iyov made olah offerings for his children, on a continual basis, always after the days of their feasting (see Job 1:4-5). How much more so, should we in our own lives ask forgiveness of G-d for the sinful thoughts in our hearts.

parashas Vayikra 5782

“When any man of you bringeth an offering unto the L-RD.”

– Leviticus 1:2, JPS 1917 Tanach

The Hebrew word for offering is korban. The shoresh (root word) of korban is קךב, meaning “to draw near.” Therefore, the act of bringing an offering has the connotation of drawing near to H’Shem. According to Akeidas Yitzchak, the olah offering, in particular, represents prayer from the heart, because the olah completely ascends to H’Shem. Therefore, in like manner that the entire animal brought as an olah offering is consumed on the mizbeach (altar), so too, will our prayers of the heart ascend to G-d.

Interestingly enough, the name associated with the korbanot is H’Shem (YHVH), the name that denotes H’Shem’s Attribute of Mercy. Since the korban is not associated with the name, Elokim that represents the Attribute of Justice, the implication is that an offering permits us to draw near to H’Shem, because of His mercy towards us: for, although the world was first created with the Attribute of Justice, denoted by the name Elokim (the name of G-d that first appears in the Creation narrative), later, the name H’Shem (YHVH) appears, because the world could not survive without Mercy (see Rashi, Genesis 1:1).

H’Shem’s Attribute of mercy makes an allowance for reconciliation through atonement, by way of a korban. The first offering was made for mankind by H’Shem, for the sake of Adam and Chava, when they disobeyed Him and ate from the Tree of Good and Evil. Furthermore, He covered them with clothes derived from the offering (see Genesis 3:21). That an offering was made is alluded to by a particular commentary that speaks of the mate of Leviathan being slayed by G-d, in order to clothe Adam and Chava (Chizkuni, R. Bachya, commentary on Genesis 3:21).

Today, in our own lives, without the “covering” of our sins by way of atonement through our own heartfelt repentance, we are left without protection from the harsh winds of judgment. We may be chastised by G-d, until we are brought back to ourselves, and our plight in this world. What do we have to bring to H’Shem, except for ourselves? In other words, our lives may be made an offering, so to speak, by committing ourselves to following a righteous path.

The less we seek to define our values according to our own understanding, the more we offer ourselves to the path defined for us by a higher authority. Lest we place ourselves above the divine decrees, given to us at Sinai, we must humble ourselves before our Maker. This is the path of righteousness, made clear all throughout kitvei kodesh (holy scripture), so that we may live a life of self-restraint, moral awareness, and in awe of H’Shem.

Wake Up Call

I woke up this morning, as the remnant of a dream lingered in my soul. All was foretold long ago; and, yet we seem to get so little of a glimpse on occasion into this hope for redemption. My academic background is in psychology; needless to say, I began to analyze my dream: Rockets turned into butterflies, and missiles turned into doves; the sky became bright blue, as light descended from above. As if in an overnight occurrence, the Third Temple appeared in Jerusalem; and, the king entered through the Eastern Gate.

Yet, before he could reach the throne, the processions stopped. The King exclaimed, “I can go no further.” Everyone looked astonished and turned one to another in wonder. Then, I woke up with the following words spoken quietly in my mind: the redemption will not occur until you correct your spelling mistake. So, I laughed and smirked, and went back to sleep, thinking, oh, what a silly dream. Later, I wrote in my journal that this dream was a wish-fulfillment tinged with anxiety because of my lack of self-esteem. Then, I turned the page in my journal, and continued to write…

What if the dream was a divine portent? I know that mysticism bears some light upon this dream, if I think about the nature of words and their power to move mountains. I recall hearing about a misspelling in a mezuzah scroll that brought ill fortune upon the people who lived at that residence, where the mezuzah was placed on the doorway. When the mistake was found, and the correction made, all turned out well for the family and their descendants. Now, I know there is a principle, isn’t there? “As above so below.” So, our efforts, thoughts and speech in this world have an influence upon the spiritual realm. Hmm.

Then, I realized, that I had recently written a poem about the Geulah. As usual, I placed the appropriate tags on the post for ease of accessibility and viewership; however, I wonder if I misspelled the word, redemption. So, I decided to check, half-heartedly remaining skeptical. Lo and behold, I had misspelled the word, redemption, spelling the word without the second “e” – redmption. I added the letter “e,” and quietly made my usual cup of green tea in the morning. I had a glimmer of hope in my heart, wondering if I had actually in some small way contributed to the hastening of the Geulah. After all, isn’t there a saying about how one mitzvah can change the entire world? Hmm.

I sat back down at my desk in front of the computer screen. I sat silently in deep thought. I decided to check the likes for that poem. There were the usual likes from people who read my posts; there were also some likes from some bloggers unknown to me. I checked the comments; many of the comments were from the usual crowd; there were a few from others not previously known. I continued with my day, not letting my dreams hold sway over reality. An hour later, I checked the post again; the likes were climbing higher than usual; the comments kept pouring in one after the other. Hmm. I must have struck a chord in the heartstrings of like-minded folk. I decided to place the poem on some other platforms. Then, I continued to work on some other writing tasks until dusk; studied Torah and called it a day.

The next day there was a bright light in my room, and it was not even daylight yet. I thought that I was still dreaming. Perhaps, I was still sleeping, I thought to myself; so, I decided to make a cup of tea. There was music emanating from my computer; yet, the pc was still closed for I always close up my laptop overnight. Normally, the music app only works when the laptop is open. I did not even recognize the song. Then, I began listening to the lyrics, “Who is like You, majestic in holiness, awesome in splendor, working wonders?” I realized that these are the words of Az Yashir, giving praise to H’Shem, for having led us out of Egypt and split the Sea of Reeds.

Where was the music coming from? The online morning service that I attend had not even begun, so this couldn’t have been from the liturgy. The choir singing the song sounded as if composed of thousands of voices. Then, I remembered the commentary on this verse: the sages point out that the verb tense is in the future; in other words, not “Then Moses sang;” rather, “Then Moses [and the people] will sing.” When? According to chazal, after the Tehillas haMeisim (Resurrection of the Dead) at the beginning of the Messianic Age.

I couldn’t believe what I was thinking. Could this really be? Or was I still dreaming? I went into the restroom to splash some water upon my face. Then, when I looked in the mirror, I couldn’t believe my eyes. I looked as if I was twenty years old again. Wait. Didn’t my friend once tell me that when Moshiach appears, those who are alive at the time will be transformed? And, that they will have a resurrection body like that of a twenty-year old? Could this really be happening?

I decided to check the news. All of the Israeli papers, including Arutz Sheva, the Jerusalem Post, and Ha’aretz had live coverage at the Western Wall. Is the Redemption at hand? Is the Geulah being broadcast around the world? Will all eyes behold him? As is written, “And His feet shall stand in that day upon the mount of Olives” (Zechariah 14:4, JPSN). “I would behold G-d while still in my flesh, I myself, not another, would behold Him; would see with my own eyes” (Job 19:26-27, JPSN). Amein and amein.

The Light of Truth

When light is diminished in this world,

we seek the scroll of Esther unfurled,

to bring to light what remains hidden,

drawing close to G-d, even when not bidden.

When darkness seems to prevail,

we find hope in Mordechai’s tale,

of triumph, in the battle of us and them,

the tides were turned in our favor by H’Shem.

The light of truth shone bright,

when Haman’s plan was revealed in full site,

to King Ahasuerus at Esther’s feast,

when all the coincidences came into place.

Today, we celebrate yesterday’s victory,

steadfast in prayer in the morning early,

awaiting the light that appears at dawn,

when the L-RD will right all that is wrong.

Like colors in a mystical kaleidoscope,

blue and yellow blend with hope,

when all of the colors melt into one,

in expectation of the rising sun.

The Call of Silence

As the tanks roll into the cities,

blue and yellow flags are waved high,

in defiance of the occupier’s atrocities,

while many finally flee with a sigh.

As the drama continues to unfold,

within the layers of recent history,

the territorial defenses stand bold

in the face of the assault and misery.

Echoes of past flights from death,

and narrow evasions of an untimely fate,

are interwoven with our every breath,

and surface in our own memories of late.

Our brothers and sisters who have fled

to the checkpoints, are now able to impart

a message of hope, despite all who have bled

silent tears within the confines of their heart.

Having travelled through many regions,

lives are reshaped, homes found for new arrivals,

across the boundaries of neighboring nations,

that were in flux, during past upheavals.