Haman – The Tree of Life

Purim Shiur 5784

In the midst of doubt and uncertainty, Amalek resurfaces in the form of a plot of Haman, an Amalekite, who preys upon the Jews, as a result of his megalomania. He simply cannot endure the refusal of Mordechai to bow down to him and detests Mordechai the Jew. Yet, it will not suffice his devious mind to only do away with Mordechai, he hatches a plot to exterminate the Jewish people living in 127 provinces of the empire under the reign of King Ahasuerus.

The initial insecurity of the Jews at the time was predicated upon their exile, living in a foreign land. Their status as people whom G-d promised the land of Israel was in limbo, as if they may have been asking themselves, if we are the covenant people, then why are we living in exile?

The reason from G-d’s perspective is found in kitvei kodesh (holy scripture), inasmuch that they were exiled for seventy years for every year that they did not observe the Shemitah year, wherein the land lies fallow, so that the land of Israel could finally receive its due resting period. Yet, their thoughts may have wandered toward thinking the worst of the situation, as if they were bereft of a homeland and no longer favored by HaShem.

Interestingly, chassidus teaches that Amalek represents doubt. It is the part of us that neglects our true heritage as a segulah (treasure) in G-d’s eyes and cools us down in relation to our avodas (service to G-d). This is unfortunate, and only serves as a catalyst in the wrong direction, negatively impacting our spiritual journey in life. On the other hand, as Tevye would say, what binds us together in the spirit of our Yiddishkeit? Tradition.

Taanis Esther 5784

“‘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. This is the power of achdas – unity.

Queen Esther was given her moment: “who knoweth whether thou art not come to royal estate for such a time as this?” (Esther 4:14). Esther was made queen, before Haman hatched his plan to eliminate the Jewish people. She was being called to accept the reason, from a divine perspective, that she was made queen. HaShem arranges the remedy, before the sickness (Talmud).

We may also ask ourselves, to what responsibilities are we called for in our lives, based upon our position, skills, and abilities? Why has G-d placed us in the circumstances of our lives? For what purpose, according to His will? As we reflect on our past mistakes, or faults, and aveiros (sins) on Taanis Esther, let us also request that we will be strengthened to follow through on the tasks in life that are uniquely our own to fulfill as individuals. And, may we also see hidden remedies revealed as miracles in our own lives.

In like manner that Esther and the ewish people cried out to HaSHem, let us consider that we have HaShem 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 in history, wherein we are challenged in such a time as this, to face the realities of the day. What is our unique role as a people at this time? And, what can we do to confront the nisyanos (trials) that we face in the midst of division, strife and hatred. Moroeover, to pray for K’lal Yisrael (All of Israel), especially, to remember our brothers and sisters in Israel.

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).