| Newsgroups: net.religion.jewish
Path: decwrl!amdcad!amdimage!prls!philabs!cmcl2!csd2!klahr
Subject: Some Torah for Purim-Not Purim Torah
Posted: 19 Mar 86 04:14:00 GMT
Organization: New York University
SOME TORAH FOR PURIM- NOT PURIM TORAH
_______________________________________________
The Talmud (Megilla 7b) makes a curious statement concerning the
holiday of Purim: One is obligated to imbibe in drink on Purim until he can no
longer distinguish between "cursed be Haman" and "blessed be Mordechai".
How this directive should be translated into practice is a subject
that the Talmudic commentaries discuss at length, and perhaps is a topic for
another day by another Netnik. But what can be the religious significance
of such a statement?
In Shabbos 88a, the Talmud discusses how G-d gave the Jewish people
the Torah at Mount Sinai, and says: G-d held the mountain over their heads
like a barrel (and forced them to accept the Torah) ...later they accepted the
Torah willingly at the time of Purim.
How could their acceptance of the Torah be valid if they were coerced
into doing it? And what is the connection between Purim and the acceptance
of the Torah?
There is a Midrash (Yalkut Shimoni) that says that in the days of the
Messiah, all of the holidays will be nullified, except for Purim. This is
generally taken to mean that the miracles and experiences that all the
holidays commemorate will pale in comparison with the miracles and experiences
of the epoch of the Messiah-except for Purim. Why is Purim the exception?
Finally (I know you were waiting till Passover for the Four Questions,
but it's only a month away!), there are Kabbalistic writings that make a play
on words with the Hebrew word for the Day of Atonement, Yom Kippurim, and read
it as a contraction of Yom Ki-Purim, a day like Purim. In what way can the
solemn day of Yom Kippur be compared to the jubilant holiday of Purim?
When G-d gave the Torah to the Jewish people at Mount Sinai, He
revealed Himself to them in a clear and unambiguous way. Through miracles,
but more importantly through an intimate personal encounter with each
individual, He appeared to them in a way that did not leave them with the
slightest doubt about whether or not they should accept the Torah. They were
"forced" to accept it, in the sense that they felt their decision to be so
clear as to not even involve an exercise of choice and free will.
By contrast, the entire story of Purim ostensibly looks perfectly
"natural" in character. It can be viewed as a tale of fortunate coincidences,
political intrigue and machinations, and the reckless whims and flights of
fancy of an irresponsible Middle Eastern monarch (sounds like a great script
for a television mini-series!). This is one reason why the word "G-d" does
not appear even once in the whole Megilla. The ability of the Jews to
nevertheless see the guiding hand and providence of G-d throughout the Purim
episode, and their resultant renewal of adherence to the Torah, provided a
unique re-affirmation and complement to their acceptance of the Torah at
Mount Sinai.
In the Messianic Era, G-d will again reveal Himself and relate to us
in a state of highest clarity, perhaps to a greater extent than ever before
in history. This era will therefore "outshine" all the other holidays, which
commemorate, in one way or another, the ideal of G-d's relationship with the
Jewish people, as well as with the rest of the world-with the lone exception
of Purim. Only Purim, which commemorates how G-d is involved with us even in
the course of "natural" affairs, when He appears to be hidden, even when we
are in both physical and spiritual exile, will remain "undimmed".
There have been many explanations of Ad d'Lo Yodah-the injunction to
imbibe until one is cognitively unable to differentiate between "cursed be
Haman" and "blessed be Mordechai". One explanation is given by Rabbi Moshe
Shternbuch in his book Mo'adim U'zmanim (Chapter 191). Ordinarily, when we
view each other and ourselves, we do so in masquerade. Our true selves, what
we are really like, are only seen through the filter of our inhibitions and
our role-playing modes. Since this is the world in which we operate, our aim
in relating to G-d and each other is directed to this conscious level of
ours.
Nevertheless, the ultimate goal of learning and observing G-d's Torah
and commandments is for their meaning and significance to permeate our
essences, to internalize their values and attitudes to the extent that even
our instinctive and unconscious behavior and thoughts are in harmony with G-d's
will. We are told to imbibe on Purim until our mental processes are clouded,
or, to put it mildly, slightly out to lunch, and nonetheless still
instinctively be able to verbalize "Cursed be Haman and Blessed be Mordechai",
and not just the opposite. By so doing, on the holiday celebrating our
our relationship to G-d even when He seems to be hidden from us, we are
symbolically stating our intent to carry this relationship with G-d, each
other, and ourselves, into the aspects of ourselves that are often hidden from
us, to have it penetrate our essences.
Now we can understand the Kabbalistic play on words, the comparison
of Yom Kippur to Purim. Just as on Purim, we symbolically demonstrate our
desire to internalize G-d's Torah and commandments into ourselves, so on
Yom Kippur, whem we are involved in a process of repentance, prayer, and good
deeds, it should not be a superficial process whose impact on us ends as soon
as the day is over. Rather, it should be an experience that touches our very
selves, and that remains with us throughout the year.
A very happy Purim to all, and Good Shabbos.
Pinchus Klahr [email protected] {allegra, ihnp4} !cmcl2!csd2!klahr
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| Since it's almost that time, I've been reviewing some of the old topics
in here. This one I found interesting and can shed some light on...
> <<< Note 83.0 by GRAMPS::LISS "Fred - ESD&P Shrewsbury MA" >>>
> At first reading, the Megillah (Scroll of Esther) which
> recounts the miracle of Purim, seems more like an epic tale
> of espionage and suspense than sacred Scripture. In fact,
> throughout this carefully woven story of evil ambition and
> palace intrigue, we do not hear the name of G-d mentioned,
> even once! Yet within the intricate details of the Megillah,
> we can detect the unmistakable hand of Divine Providence. The
> closer we look into the events of man, the more we discover
> that every "coincidence," every seemingly insignificant
> event, is precisely arranged by the hand of the Almighty.
It has been commented on by many that this is the only book of the Bible in
which there is no name of God, or divine title, in the Book. However, the name
of God appears in a number of places if one knows how and where to look. The
name itself, Esther, incidentally, means "Something hidden!"
The Invisible Protector
-----------------------
God had declared that if His people forsook Him, He would hide His face from
them (Deuteronomy 31:16-18). Here in this very episode, that threat was
fulfilled. Even though He was hidden from them, He still was working for them.
The name of God is hidden no less than 5 times in acrostics in the text. (An
acrostic is a word or phrase made up of a preselected pattern of letters
extracted from a text.) Four times it appears as YHWH; once as EHYH.
First Acrostic
--------------
The first acrostic is in verse 1:20
"1. Hi 2. Vekal 3. Hannashim 4. Yittenu"
1. it 2. and all 3. the wives 4. shall give
It is formed by initial letters, for the event was initial; and the name is
spelled backward because G-d was turning back the counsels of man.
Second Acrostic
---------------
The second acrostic is in verse 5:4
"1. Yabo 2. Hammelek 3. VeHamin 4. Hayyom"
1. let come 2. the kind 3. and Haman 4. this day
It is formed by the initial letters as God is initiating His action; but the
name is spelled forward because He is ruling and causing Esther to act.
Third Acrostic
--------------
The third acrostic is in verse 5:13
"1. zeH 2. 'eynennV 3. shoveH 4. leY"
1. this 2. availeth 3. nothing 4. to me
It is formed by the final letters, for Haman's end was approaching. But it is
spelled backward since God was overruling Haman's gladness and turning back
Haman's counsel.
Fourth Acrostic
---------------
This fourth one in verse 7:7, like the third, is formed by the final letters,
for Haman's end had come. But it is spelled forward like the first, for God was
ruling and bringing about the end He had determined.
"1. kY 2. kilethaH 3. 'elayV 4. hara'aH"
1. that 4. evil 2. was determined 3. against him
Overall Design
--------------
Each of the 4 acrostics, revealing the YHWH, involves the utterance of a
different speaker:
1. Menucan, 1:20
2. Esther, 5:4
3. Haman, 5:13
4. By the writer, 7:7
The first 2 acrostics are a pair, having the name formed by the initial letters
of the 4 words. The last 2 are a pair, having the name formed by the final
letters of the 4 words. The first and third acrostics are a pair having the
name spelled backwards. The second and fourth are a pair, having the name
spelled forward. They thus form an alternation:
Backward
Forward
Backward
Forward
The first and third, in which the name is formed backwards, are from text spoken
by Gentiles. The second and fourth, in which the name is formed forward, are
from text spoken by Israelites. The first and second form a pair connected with
queens and banquets. The third and fourth are a pair being connected with
Haman. Here then is an introversion:
1. Words spoken concerning a queen
2. Words spoken by a queen
3. Words spoken by Haman
4. Words concerning Haman
In the 2 cases where the name is spelled backwards, G-d is seen overruling the
counsels of the Gentiles for the accomplishment of His own purposes. Where the
name is spelled forward, He is ruling directly in the interests of His own
people, although it was unknown to them at the time. It is remarkable also that
in the 2 cases where the name is formed by the initial letters, the facts
recorded are initial also; and in an occasion in which God's overruling was
initiated. In the last 2 cases where the name is formed by the final letters,
the events are final also, and lead quickly to the end toward which God was
working.
Fifth Acrostic
--------------
There is still another acrostic in verse 7:5, which does not spell YHWH, but
rather the remarkable EHWH. It is formed by final letters, and the name is
spelled backward. It appears in the dramatic moment when the king seeks the
identity by asking, "Who is he, and where is he, that durst presume in his heart
to do so?" (That is, to arrange for the destruction of Queen Esther and her
people). Hidden in this phrase is the very name that God announced from the
burning bush:
"1. huE 2. zeH 3. veeY 4. zeH"
1. who is he 2. this [man] 3. and where 4. [is] this [man]
This is the the very name G-d announced when He delivered His people out
of the land of Pharaoh (Exodus 2:23-25; 3:14-15) in the past, and who has now
come to deliver them again out of the hand of Haman.
Evidence of Design
------------------
In these 5 acrostics we have something far beyond coincidence. (The rabbis
claim that "coincidence is not a kosher word!") His presence, ever working for
His people and accomplishing the fulfillment of His purposes, was hidden from
view, just as it is here.
The more we investigate, the more we discover that the books of the Bible are
all actually elements of a highly integrated message system in which every
detail, every number, the names, even the elemental structures within the
text itself, are clearly the result of intricate and skillful
"engineering." The more we look, the more we realize that there is still
much more hidden and thus reserved for the diligent inquirer. Would you
expect anything less in the Word of G-d Himself?
If you're interested in more acrostics from the Torah, let me know.
regards,
Mike
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