{"id":45179,"date":"2018-02-21T16:48:04","date_gmt":"2018-02-21T16:48:04","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=45179"},"modified":"2018-02-25T14:59:47","modified_gmt":"2018-02-25T14:59:47","slug":"stands-behind-mask","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/stands-behind-mask\/","title":{"rendered":"Who Stands Behind the Mask?"},"content":{"rendered":"

Rava said, It is one\u2019s duty <\/em>levasumei, to make oneself fragrant [with wine] on Purim until one cannot tell the difference between <\/em>\u2018arur Haman\u2019 (cursed be Haman) and <\/em>\u2018barukh Mordekhai\u2019 (blessed be Mordecai)\u00a0<\/em>– Babylonian Talmud, Megillah 7b<\/p>\n

Over the centuries, the \u201cduty\u201d to make oneself \u201cfragrant\u201d (drunk) on Purim has represented the great example of \u201cthe exception proves the rule\u201d when it comes to Jewish practice.\u00a0 After all, while we Jews have been accused of many things over the centuries, no one has ever suggested that we do not strive to distinguish between good and evil.\u00a0 In fact, making that distinction between good and evil, right and wrong is essential to who we are.\u00a0 We are also well known for moderation in our lives.\u00a0 We enjoy wine and use it to sanctify many of our most dearly held rituals.\u00a0 But drink wine to get drunk?\u00a0 Never.<\/p>\n

So, this \u201cduty\u201d seems to contradict essential Jewish behaviors and, in doing so, it has rendered Purim into a holiday associated with drunkenness, partying and revelry.\u00a0 Many modern Jews confuse Purim as a \u201cJewish Halloween\u201d or an excuse for wild parties. \u00a0Like carousers at a masquerade, this view has us put on masks, to \u201chide\u201d who we really are.<\/p>\n

Or, perhaps, as often proves to be the case at a masquerade, we don masks to reveal who we really are.<\/p>\n

* * *<\/p>\n

The common understanding of Rava\u2019s pronouncement is so embraced that the pious and the wise have, for centuries, twisted themselves in knots to make sense of it.\u00a0 My beloved grandfather, Rav Bezalel Zev Shafran, was not satisfied with the common understanding.\u00a0 His comments about the Purim story invite us\u2026 demands of us! \u2026 that we delve deeper into the story if we are to truly understand Rava\u2019s intent and, in the process, embrace something vital about the observance.<\/p>\n

My grandfather, in questioning the common understanding, notes that the very same Rava who posits this extraordinary directive further differs with his fellow sages just a few dapim <\/em>later.\u00a0 In Megilah 12b-13a, the Talmud explores the significance of listing Mordechai\u2019s lineage in Esther 2:5, \u201cThere was a Jewish man [lit., a man from Judah] in Shushan the capital, whose name was Mordechai, son of Yair, son of Shimi, son of Kish, a Benjaminite [ish Yemini<\/em>]\u201d.\u00a0 The Talmud asks, why note only these three names?\u00a0 If Mordechai\u2019s lineage is so important, why not trace it all the way <\/em>back to Binyamim?\u00a0 Perhaps, the Talmud suggests, this is not a lineage of birth so much as a lineage of character.\u00a0 Ben Yair <\/em>suggests that he was \u201ca son who (Yair) brightened the eyes of the Jews through his prayers\u201d.\u00a0 Likewise, Ben Shimi <\/em>suggests he was \u201ca son whose prayers were \u2018heeded\u2019\u201d.\u00a0 Perhaps.\u00a0 But then the Talmud notes another apparent contradiction in the verse. \u00a0Mordechai is referred to as Yehudi <\/em>(from the tribe of Judah).\u00a0 He is also referred to as Yemini <\/em>(from the tribe of Benjamin). \u00a0\u00a0He can be one or the other, but not both!<\/p>\n

Rav Nachman suggests that Mordechai\u2019s father was from the tribe of Benjamin and his mother from the tribe of Judah.\u00a0 As such, he would correctly be crowned by both tribes, with the families of each vying with one another for the honor and prestige of Mordechai\u2019s birth.<\/p>\n

My grandfather studied these contortions to find merit in this odd family tree but then dismissed them as unnecessary.\u00a0 We had only to listen carefully to what Rava says regarding this discussion to grasp the deeper truth. \u00a0Rava, my grandfather notes, follows his own shita<\/em>.\u00a0 He declares that the knesses yisrael \u2013 <\/em>the community of Israel \u2013 said the opposite [from this explanation].\u00a0 Rather than shower Mordechai with the accolades described in the Talmudic passage, they assigned blame, not credit<\/em> to Judah and Benjamin.\u00a0 In their eyes, Mordecai was not a hero but the source of their trouble. \u00a0They said, Reu mah asah li Yehudi u\u2019ma shileim li Yemini \u2013 <\/em>Look what the one from Judah did to me and what the one from Benjamin paid me!<\/p>\n

And what had the one from Judah done \u201cto me\u201d? He, King David, from the tribe of Judah, did not kill Shimi.\u00a0 And from Shimi descended Mordechai, who provoked<\/em> Haman by not bowing down to him (even if one were to argue that Mordechai could not bow to Haman who made himself an object of worship, nevertheless the Jews of that generation blamed Mordechai for all their troubles). \u00a0And what had the one from Benjamin paid \u201cme\u201d? Saul, from the tribe of Benjamin, did not kill Agag [God had commanded Saul to eradicate the nation of Amalek. Saul however, spared Agag, the king of Amalek] and to what end? \u00a0Haman, descended from Agag, oppressed the Jews and sought to\u00a0destroy them.<\/p>\n

By a failure <\/em>to act, members of Mordecai\u2019s family tree brought about the suffering of the people.\u00a0 This observation is polemically opposed to the opinions that hold that ish Yehudi haya b\u2019Shushan ha\u2019bira<\/em> is laudatory!<\/p>\n

Rava is saying that both <\/em>miss the point.\u00a0 It is not one or the other.\u00a0 It is neither<\/u> one or the other.<\/p>\n

My grandfather draws attention to Rashi\u2019s comment on the first words of Rava\u2019s approach, Rava amar kneses yisrael amra l\u2019idach gisa \u2013 <\/em>the community of Israel said the opposite.\u00a0 Rashi says, \u201cThis is derogatory (l\u2019tzeaka<\/em>) and not complimentary, Ish Yehudi<\/em> (the one from Judah) and Ish Yemini<\/em> (the one from Benjamin) they were the cause of all this tzaa\u2019r <\/em>suffering!\u201d<\/p>\n

My grandfather notes that in this comment and the one declaring that, \u201cone is obliged to become intoxicated\u2026\u201d \u00a0Rava is being consistent!\u00a0 In making this observation, my grandfather brilliantly makes clear that the adage that \u201cNot all that meets the eye is the truth\u201d, is true!<\/p>\n

* * *<\/p>\n

In an article published on Aish.com and taken from his book, \u201cThe Shul Without A Clock\u201d \u2013 Second Thoughts from a Rabbi\u2019s Notebook, Rabbi Emanuel Feldman notes that Purim is the holiday in hiding.\u00a0 The idea of concealment is woven in the name of its heroine, Esther (Hebrew root: s,t,r \u2013 hidden) and her strangeness in the eyes of the king, ein Esther magedet moledetah<\/em>, Esther did not reveal her origins\u2026 (Megillah 2:20).<\/p>\n

Esther and Mordecai, who trace their beginnings to Rachel, share her ability to conceal her true, deep feelings.\u00a0 Certainly, Rachel\u2019s son, Joseph, understood the power of concealment \u2013 and revelation \u2013 when appropriate.\u00a0 Indeed, in the story of Purim even God is concealed!<\/p>\n

And yet, we see in Purim a mirror image to our most solemn observance, Yom Kippur.\u00a0 Rabbi Feldman writes, \u201cThe lesson is clear: God can be served not only in the solemnity of a Yom Kippur, but also in the revelry of a Purim. God 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 God amidst the revelry than to remember Him in the midst of the solemnity.\u201d<\/p>\n

* * *<\/p>\n

Often, we arrive at conclusions before we know the entire story; before we do our due diligence to context, history, and perspective.\u00a0 We jump to conclusions based on personal prejudices and leanings.<\/p>\n

From our perspective, the story of Purim turned out well.\u00a0 So, we reflexively accord Mordechai accolades.\u00a0 He is ben yair<\/em> \u2013 brightness.\u00a0 He is ben shimi<\/em> \u2013 his prayers were heeded.\u00a0 He is ben kish<\/em> \u2013 he knocked [on gates of mercy].\u00a0 But wait! Rava cries out, \u201caren\u2019t you ignoring what really <\/em>happened? Aren\u2019t you intoxicated with your own \u00a0brand of \u2018wine\u2019 (prejudice, mindset) and failing to differentiate between who is really cursed and who is really blessed?\u201d<\/p>\n

He is asking us; Shouldn\u2019t you dig deeper into what really happened?\u00a0 Shouldn\u2019t you question how these events came about and, most importantly, how could these atrocities have been avoided?<\/p>\n

Rava is challenging us to dig deeper into the texts to discover Mordechai\u2019s lineage and how that lineage plays out in our Purim drama.<\/p>\n

My grandfather draws our attention to our need to be completely honest in understanding our own personal anguish and struggles, as well as collective and national suffering.\u00a0 It\u2019s so easy, and seductive, to lay all the blame on the villain \u2013 whoever <\/em>you believe the villain to be!<\/p>\n

But, a candid look into the facts creates a different view and perspective.<\/p>\n

Rava is claiming that the two main Purim personalities are to a certain extent being confused!\u00a0 Rava declares, knesses yisrael amra l\u2019idach gisa \u2013 <\/em>\u201cthe community of Israel said the opposite\u201d!\u00a0 They did not give Mordechai a testimonial dinner with bright lights and plaques, but idach gisa<\/em>.\u00a0 Says Rashi, li\u2019tzeaka ve\u2019lo li\u2019shvach \u2013 <\/em>the community of Israel viewed Ish Yehudi<\/em> and Ish Yemini<\/em> as causes of distress, agony \u2013 not sh\u2019vach. <\/em>\u00a0Rava demands, Let\u2019s call a spade a spade!<\/p>\n

Which is not to misunderstand who Mordechai is in the Purim narrative.\u00a0 He was a righteous, courageous tzadik<\/em> and Haman was a wicked glutton and anti-Semite.\u00a0 Certainly, there is no moral parity between them.\u00a0 But \u2013 and this is a big \u2018but\u2019 \u2013 from the perspective of one\u2019s suffering and agony, one can easily confuse right and wrong.\u00a0 For suffering and agony are also a kind of intoxication.\u00a0 \u00a0After all, who would ever imagine that great heroes, King David or King Saul would stand as root causes of crises and tragedies to generations later?<\/p>\n

Inherent in my grandfather\u2019s novel approach is also the idea that when one is confronted with personal or national tzaros<\/em> and \u201cit all works out\u201d in the end, there is a neis <\/em>\u2013 a miracle, that is certainly wonderful and reassuring. So, laud and praise Him for all the miracles.<\/p>\n

But wait! Rava insists.\u00a0 You may very well be so intoxicated (i.e. you have such preconceived notions) that you can\u2019t differentiate between the arur<\/em> and the baruch<\/em>, between Haman and Mordechai.\u00a0\u00a0 Do not be confused.\u00a0 Do not let the neis <\/em>of the dawning day blur your reasoning and understanding.\u00a0 It was not all sweet like honey.\u00a0 It was li\u2019tzeaka <\/em>as Rashi says.\u00a0 Distressing.\u00a0 Hurtful.<\/p>\n

If only, even while suffering and in pain, some could fully and honestly evaluate the situation with integrity, perhaps then God\u2019s intervention would not have been needed at all!\u00a0 Remember, God does not want us to need<\/em> miracles.\u00a0 Like any loving father, He wants His children to be able to successfully solve their difficulties with honesty and integrity.<\/p>\n

So much of our personal and collective experiences are defined by our inability to view life\u2019s realities candidly and clearly, as Rava would have us do.\u00a0 As a result, we are stuck in our suffering, thinking \u201cthis is really what is happening\u201d.\u00a0 But is it?\u00a0 Is this what is happening or is it our confused, intoxicated imagination that make it seems so?<\/p>\n

Rava would demand we find the way to distinguish so that we could be sure.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Rava said, It is one\u2019s duty levasumei, to make oneself fragrant [with wine] on Purim until one cannot tell the difference between \u2018arur Haman\u2019 (cursed be Haman) and \u2018barukh Mordekhai\u2019 (blessed be Mordecai)\u00a0– Babylonian Talmud, Megillah 7b Over the centuries, the \u201cduty\u201d to make oneself \u201cfragrant\u201d (drunk) on Purim has represented the great example of […]<\/p>\n","protected":false},"author":296,"featured_media":38780,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[348],"tags":[],"class_list":["post-45179","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-purim"],"yoast_head":"\nPurim: Who Stands Behind the Mask? - OU Torah<\/title>\n<meta name=\"description\" content=\"Many modern Jews confuse Purim as a \u201cJewish Halloween\u201d or an excuse for wild parties. 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