{"id":45114,"date":"2018-02-13T16:00:08","date_gmt":"2018-02-13T16:00:08","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=45114"},"modified":"2020-09-08T15:51:25","modified_gmt":"2020-09-08T15:51:25","slug":"jews-without-borders","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/jews-without-borders\/","title":{"rendered":"Jews Without Borders"},"content":{"rendered":"

Reprinted with permission from Rabbi Bernstein’s new book,\u00a0<\/em>Purim: Removing The Mask<\/a><\/strong><\/p>\n

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  1. Comparing Purim with Chanukah<\/strong><\/li>\n<\/ol>\n

    The Vilna Gaon makes a fascinating observation with regard to the two festivals that were ordained by the Rabbis: Purim and Chanukah. In terms of the \u201clevel\u201d of miracle involved, it would seem that the miracle of Chanukah was greater: it involved the stunning military victory against a vastly more powerful army, as well as the miracle with the oil, all very \u201chigh voltage\u201d events.<\/p>\n

    In contrast to this, the miracle of Purim was relatively low-key. The orchestrations and manipulations of the various personalities led to everyone being where they needed to be in the right place at the right time. A miracle, to be sure, but somewhat more \u201csubdued.\u201d[1]<\/a><\/p>\n

    And yet, we seem to make more of a celebration out of the Purim miracle than we do of the Chanukah one! Purim was established as \u201cdays of feasting and joy.\u201d While Chanukah involves mitzvos commemorating the miracle, it does not seem to reach the same festive level.<\/p>\n

    If the miracle of Purim was of a lower level than that of Chanukah, why does it result in more<\/em> of a celebration?<\/p>\n

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    1. The \u201cNetwork Coverage\u201d of Spirituality<\/strong><\/li>\n<\/ol>\n

      In order to understand the Vilna Gaon\u2019s answer to this question, it is appropriate to preface with a few words regarding what we call spirituality. It is clear that a spiritual event does not conform to and is not restricted by the laws of nature, but that is not to say it has no laws of its own. As surely as the physical world has laws, so too, the spiritual world has its laws. We are somewhat out of touch with the inner spiritual workings of the world and therefore it seems to us as if the entire concept of \u201crules\u201d goes out the window any time a miracle occurs; however, that is simply because we are encountering something whose infrastructure is unfamiliar to us.<\/p>\n

      An analogy: we are quite familiar with the laws of electricity, radio waves, etc., while earlier generations were not. If one were to be transported five hundred years back in time with a basic digital camera, one could easily become ruler of that province\u00a0\u2014 assuming one wasn\u2019t first convicted of witchcraft. After all, how can one \u201ccapture someone else\u2019s face\u201d by pressing a button?<\/p>\n

      In the same way we are familiar with modern technology, earlier generations were familiar with the spiritual technology of the world\u00a0\u2014 for better or for worse. This brings us to the question of geography. Again, if we may use an analogy, in the same way that it is not enough to have access to a phone in order to use it\u00a0\u2014 the phone also needs to be charged and needs to be in a place where there is network coverage\u00a0\u2014 so too, the spiritual flow from Hashem to the Jewish People has a natural \u201cnetwork coverage\u201d that exists within the land of Israel and is enhanced immeasurably with the existence of the Beis Hamikdash, which serves as a receiver for Divine influence. If both of the above factors should be absent, accessing Divine intervention is the equivalent of trying to call someone with a phone that has a type pad but no reception.<\/p>\n

      At the time the Purim story happened, the Jewish People were in just such a situation, for they had been exiled from their land and the Beis Hamikdash had been destroyed. As such, they were beyond the \u201cnatural\u201d spiritual reach of Divine providence. Moreover, this was something Haman himself knew, and, according to the Midrash, was explicitly mentioned by him in his initial conversation with Achashveirosh as he presented his plans for the Jews. Achashveirosh expressed his reservations in starting up with the Jewish People, given their long history of almost always defeating their foes and leaving them on the scrap heap of history. To this Haman replied, \u201cAll that was true when they were in their land and had their Temple. Now, however, with the Temple destroyed and the people exiled from their land, you may do with them as you please.\u201d[2]<\/a><\/p>\n

      It is important to realize that from a certain point of view, Haman was absolutely right! His knowledge of the spiritual workings of the world left no natural way for the Jewish People to be saved. What he did not take into account is that the Jewish People are supervised by the Ultimate spiritual force Whose reach has no limitations, and neither does His concern for His people. While the quality of the relationship between Hashem and the Jewish People is enhanced immeasurably in certain locations and under certain conditions (i.e., in the land of Israel and with the presence of the Beis Hamikdash), on a fundamental level, His care, concern, and connection with his people are without boundary or limitation.<\/p>\n

      It is for this reason we celebrate Purim more than we celebrate Chanukah. While it was true that the miracle of Chanukah was of a higher level, nonetheless, that was due in large measure to the fact that we were in our spiritually natural setting and the Beis Hamikdash was in existence. During the Purim story, neither of those factors were present. The miracle of Purim was thus perhaps on a lower level, but it was a bigger deal, and Purim became a bigger festival.<\/p>\n

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      1. Purim as the Name of the Festival<\/strong><\/li>\n<\/ol>\n

        This brings us to consider another very basic question: Why is this festival called \u201cPurim\u201d?<\/p>\n

        Now, the reason for this name is actually given in the Megillah<\/em> itself, where it says that the name derives from the fact that Haman drew lots (purim<\/em>) in order to determine which day to kill the Jewish People.[3]<\/a> The problem is that this seems to be such a minor detail within the story as to be practically insignificant! If someone I knew independently chose Purim as the name of the festival, I would probably recommend that he read the Megillah<\/em> again! It is true that Haman drew lots to determine the day to kill the Jews, but it is also true that he did many other things: he met with Achashveirosh, offered to pay him money, drew up an edict of annihilation, sent messengers out, consulted with his wife at various points, built a gallows, and did a dozen other things. All of this means that if you would ask me if I had any other ideas for what to call the festival, I would say, \u201cYes! Lots!\u201d<\/p>\n

        Why, of all things, is Purim the name of the festival?<\/p>\n

        Additionally, in the paragraph we recite in shul after the Megillah<\/em> reading, Asher Heni<\/em>, we say \u201c\u05e4\u05d5\u05e8 \u05d4\u05de\u05df \u05e0\u05d4\u05e4\u05da \u05dc\u05e4\u05d5\u05e8\u05e0\u05d5\u00a0\u2014 Haman\u2019s lottery was transformed into our lottery.\u201d What does this mean? How can one person\u2019s lottery become another\u2019s?<\/p>\n

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        1. Haman\u2019s War Room<\/strong><\/li>\n<\/ol>\n

          The Vilna Gaon explains that the lottery Haman cast was not, as we may think, a matter of choosing some random date. After all, why would Haman do such a thing? It may be true that Amalek consider things to \u201cjust happen,\u201d but why should that result in Haman insisting on making his choice of date dependent on a random lottery? That doesn\u2019t seem in any way as if it will increase his chances of succeeding. In fact, by definition, it doesn\u2019t seem like it will make any difference at all! Why not simply do what most people do when they would like to decide on a date\u00a0\u2014 think about when the best date will be!<\/p>\n

          That, says the Vilna Gaon, is exactly what Haman was doing.[4]<\/a><\/p>\n

          In order to understand how this was so, we need to discuss the idea of mazalos<\/em>. The word mazalos<\/em> literally translates as \u201cconstellations\u201d and represents the flow of spiritual forces into the world through the celestial arrangement of the various constellations. Indeed, the word mazal<\/em> comes from the word nozel<\/em>, which means to flow. The mazalos<\/em> are the system through which Hashem runs the world, empowering certain mazalos<\/em> at certain times, which results in success or failure for those who are influenced by that mazal<\/em> in that area. This is the way in which all nations receive their spiritual influence.<\/p>\n

          All except the Jewish People. The Gemara tells us that \u201cthere is no mazal<\/em> for Yisrael.\u201d[5]<\/a> This means that Hashem does not guide the Jewish People through mazalos<\/em>, rather, He guides them directly, as the verse says: \u201cFor Hashem\u2019s people are His portion.\u201d[6]<\/a> However, this direct supervision is dependent on the Jewish People being on a level that makes them deserving of it. Should they fail to attain the level that grants them such supervision, they become at the mercy of the mazalos<\/em> that govern the nations of the world generally, and the mazalos<\/em> are not kind to Yisrael.<\/p>\n

          The workings of the mazalos<\/em> were well-known to Haman. The lottery was a means through which he was able to determine the day in which the mazalos<\/em> would be most damaging to the Jewish People. The date on which the lottery fell was the thirteenth of Adar.[7]<\/a><\/p>\n

          Was Haman correct in his assessment? In principle, he was entirely correct. The thirteenth of Adar was the day where the mazalos<\/em> should have been most damaging to the Jewish People. Moreover, the susceptibility of the Jewish People to being damaged through mazalos<\/em> was likewise very much connected to the question of their location, as well as to the presence or absence of the Beis Hamikdash.<\/p>\n

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          1. Beis Hamikdash: The Ultimate Sukkah<\/strong><\/li>\n<\/ol>\n

            It is interesting to note that one of the names by which the Beis Hamikdash is known is as a \u201csukkah.\u201d Thus, for example, the Navi refers to the rebuilding of the Beis Hamikdash as the \u201crestoring of the Sukkah of David.\u201d [8]<\/a>[9]<\/a> Why is the Beis Hamikdash called a sukkah? It doesn\u2019t look anything like a sukkah!<\/p>\n

            In his commentary to Shir HaShirim<\/em>, the Vilna Gaon explains that the analogy of the Beis Hamikdash to a sukkah is that, like a sukkah, it provides \u201cshade from the sun.\u201d The \u201csun\u201d represents the mazalos<\/em> of the stars and constellations, and the \u201cshade\u201d provided by the Beis Hamikdash represents the Divine protection from the harmful effects of the mazalos<\/em>.<\/p>\n

            Hence, in the absence of the Beis Hamikdash, and having been exiled from their land, the Jewish People are indeed prone to the harmful effects of the mazalos<\/em>. This is the meaning of the verse in Shir HaShirim<\/em> that states: \u201cDo not look at me for I am blackened, for I have been burned by the sun\u2026they set me as a guard for the vineyards, my own vineyard I did not guard.\u201d[10]<\/a><\/p>\n

            In this verse, the Jewish People are bemoaning their \u201csunburned\u201d state, having been exiled and, without the shade of the Beis Hamikdash to protect them, they have been damaged by the mazalos<\/em>. The reason for their predicament is that having failed to guard their own vineyard\u00a0\u2014 the land of Israel\u00a0\u2014 they have been forced to guard others\u2019 vineyards, which have no shade to protect them.[11]<\/a><\/p>\n

            If this is true regarding the Jewish People\u2019s relationship with mazalos<\/em> generally, we can well understand that, as long as things remained as normal, the day when the mazalos<\/em> were most stacked against them would result in an absolute catastrophe. As far as Haman was concerned, it was worth the wait!<\/p>\n

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            1. The Thirteenth of Adar: Mazel Tov!<\/strong><\/li>\n<\/ol>\n

              However, had Haman lived until the thirteenth of Adar he would have been deeply disappointed. In the end, the day went extremely well for the Jewish People; they succeeded in defeating all their foes without suffering any casualties on their side. What happened? Where did Haman err in his calculations?<\/p>\n

              In fact, he did not err at all. His assessment of the mazalos<\/em> situation was entirely accurate. What he had failed to factor in was the One who arranged the mazalos<\/em> in the first place, Who saw fit to intervene and not only place His people beyond the reach of mazalos<\/em>, but actually to reverse the nature of the mazal<\/em> for that day permanently! This represented another aspect whereby Hashem completely overturned the \u201cnatural\u201d workings of the spiritual realm for the sake of the Jewish People. Moreover, the newly acquired propitious nature of the month of Adar for us remains testimony to this upheaval until this day. The Gemara tells us that if one has a court case pending against a gentile, he should try and arrange to have it in the month of Adar, which is an auspicious month for the Jewish People regarding any altercations with other nations.[12]<\/a> Thus, the \u201clottery of Haman\u201d was indeed \u201ctransformed to be our lottery.\u201d<\/p>\n

              And so, the transformation of the nature of the month of Adar generally, and the thirteenth of Adar specifically, represents the full extent to which Hashem was prepared to \u201cbreak the rules\u201d in defense of His people. Therefore, in choosing a name with which to celebrate our salvation, there is no more appropriate<\/em> name than \u201cPurim,\u201d which is the plural of the word Pur<\/em>\u201d\u00a0\u2014 lottery, referring to the original lottery of Haman that identified this as the blackest of days for us, and the subsequent lottery that transformed it into the brightest of days!<\/p>\n

              Wow!<\/p>\n

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              1. Parallel Developments: Beyond the City Limits<\/strong><\/li>\n<\/ol>\n

                The Vilna Gaon further points out that alongside the demonstration of Purim that Hashem\u2019s supervision over His people is not restricted to any particular location or circumstance, there was a parallel breakthrough in another area\u00a0\u2014 prophecy. The Gemara discusses the prophecies of two of the prophets Yeshayah and Yechezkel, and notes that they differ in one key aspect:<\/p>\n