Seasons of the Soul Heaven Exposed Comment

a project of www.Chabad.org Tetzaveh 5764 (2004)

Remember what Amalek did to Extremes you on the road, on your way out of Egypt. That he encountered you on the Push yourself to your limits and beyond, and if way and cut off those lagging to your you do it with all the integrity and devotion and Comment rear, when you were tired and exhausted; goodness of your Jewish soul and body, there he did not fear G-d. And it shall come to you will find G-d pass, when the L-rd your G-d has given ...... by Yanki Tauber you rest from all your enemies round about, in the land which the L-rd your G- Purim Review d is giving you for an inheritance to pos- The difference between the gragger and the drei- sess it, that you shall obliterate the mem- Seasons of del, why we disguise ourselves on Purim, the ory of Amalek from under the heavens. three points of the hamantash, Yom Kippur as Do not forget. the Soul the "day like Purim", Jewish drunks...... compiled by Yanki Tauber. (Zachor reading, Deuteronomy 25:17-19)

The Shushan Files "It's a matching game. Gets a little complex, but still pretty insipid. You match up behaviors with Heaven the features of objects. Eventually, people start believing that everything follows a one-dimensional paradigm of cause and effect. Isn't that Exposed Joy crazy? It's a 26 dimensional universe, and these guys make it look like time has only one dimen- There are many kinds of barriers: sion!" Those from within and those from with- ...... by Tzvi Freeman out. Barriers between people. Barriers that prevent you from doing good Making the Grade things. Barriers of your own mind and Voices Slowly and reluctantly, she pulled out a crum- your own hesitations. There are the bar- pled paper from her knapsack and, with down- riers that exist simply because you are a cast eyes, asked me to sign it. The sad look in her limited being. eyes told me more than any number could reveal Joy breaks through all barriers...... by Chana Weisberg

Tetzaveh/ Zachor Exodus 27:20-30:10; Deuteronomy 25:17-19 Parsha Two brothers, four sons, eight priestly garments, twelve gems, one golden altar -- and what it all means according to sages and mystics from more daily thoughts & Moses to today quotes available online

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Comment Extremes by Yanki Tauber

Yesterday, while I was driving her to school in the morning, my seven-year-old daughter asked me: "What's the most important day of the year?"

"Yom Kippur," I replied instinctively. A moment later I said, "Or maybe Purim."

At the next red light I was backtracking again. "Actually, Passover is a very important day in our history. And Shavuot, when we got the Torah. Rosh Hashanah, too...." For both days represent extremes. Yom Kippur in its spiri- I can't really be blamed for my confusion. Open up any tuality -- we fast, dress in white to emulate the angels, and Chassidic text on the festivals of the Jewish calendar, and spend the entire day repenting and praying. And Purim in its you'll find that the most important day of the year is the one physicality -- we party and feast, bestow gifts of food to you're reading about. The Passover maamarim (discourses) friends and money to the poor, and are even commanded to explain how the Exodus from Egypt is the most significant drink to excess(!). event of our history, and how it is on Passover, when the Exodus is "remembered and re-enacted," that we establish Push yourself to your limits and beyond, both these days the very foundation of our spiritual lives and our relation- say to the Jew, and if you do it with all the integrity and ship with G-d. The Shavuot maamarim say the same thing - devotion and goodness of your Jewish soul and body, there - about the revelation at Sinai. As do the discourses that dis- you will find G-d. cuss the inner significance of Chanukah, Purim, Rosh Hashanah, Sukkot.... you get the idea. By Yanki Tauber; based on the teachings of the Lubavitcher Rebbe.

All of which is, of course, true. At every juncture of the spiritual terrain of Jewish time is imbedded a resource -- be it freedom, wisdom, joy, unity, commitment -- that is the foundation of our spiritual lives and our relationship with G-d. On each of these, the entire edifice stands.

Yet Yom Kippur and Purim do stand out as "most important days." Both are distinguished by the fact that they are single-day festivals (as opposed to Rosh Hashanah's two days, Sukkot's seven, Chanukah's eight, etc.). Their names even sound alike; indeed, the great Kabbalist Rabbi Isaac Luria ("The Holy Ari", 1534-1572) states that Yom Kippurim -- Yom Kippur's full Hebrew name -- can also be read to mean yom k'Purim, "a day like Purim" (which would mean that my first instinct was off the mark: if Yom Kippur is a day like Purim, than Purim should top the list...).

Purim celebrates the salvation of the Jewish people, in the year 3405 from Creation (356 bce), from Haman's plot "to destroy, kill and annihilate all the Jews, young and old, infants and women, in a single day." Haman was Prime Minister to the Persian emperor Achashveirosh, whose dominion extended from India to Ethiopia. Endorsed by Achashveirosh, Haman's decree boded the physical destruction of every single Jew on the face of the earth. While the sage Mordechai rallied the Jews to prayer and Contents repentance, his cousin, Queen Esther, engineered Haman's downfall at a private wine-party to which she invited the Purim How To: A summary of the Purim observances king and the minister. She prevailed upon Achashveirosh to hang Haman and to issue a second decree, empowering the Jews to defend themselves against those who sought to Purim Insights: destroy them. On the 13th of Adar -- the day selected by Haman’s pur Masquerade! (lottery) -- numerous battles were fought throughout the The Underhand Spin empire between the Jews and those who attempted to carry out Haman's decree (which was never actually revoked). A Momentous Year The following day, Adar 14, became a day of feasting and rejoicing in celebration of the Jews' victory over their ene- Think Now mies. In the ancient walled capital, Shushan, where the bat- Oil and Wine tle went on for two days, the victory celebration was held on Adar 15. Why Men Drink on Purim Mordechai and Esther instituted that these two days be observed for posterity as the festival of Purim -- Adar 15 in walled cities, and Adar 14 in unwalled towns -- by public Funny Stuff: readings of the story of the miracle as recorded in the "Scroll of Esther," sending food portions to friends, giving Purim Paparazzi gifts of money to the poor, and enjoying a festive meal Three Pertinent Points of the Purim Pastry accompanied with inebriating drink (recalling the fateful wine-party at which Esther turned Achashveirosh against The Shushan Files (part I) Haman). The Shushan Files (part II) A time-honored Purim custom is for children to dress up and disguise themselves -- an allusion to the fact that the miracle of Purim was disguised in natural garments. This is Essays: also the significance behind a traditional Purim food, the hamantash -- a pastry whose filling is hidden within a three- Esther's Story cornered crust. The day before Purim is "The Fast of The Pur of Purim Esther," in commemoration of the fasts of Esther and her people as they prayed for G-d's salvation from Haman's The Thousand Year Difference decree. The Purim Drunk Purim this year begins Saturday night, March 6, 2004. For the full Purim anthology, see http://www.chabad.org/magazine/article.asp?AID=39540. For a PDF of the megillah with commentary, go to www.chabad.org/media/pdf/13842.pdf

Masquerade! seasons of the soul The Underhand Spin On Purim, nothing is as it seems. That ferocious monster is really sweet shy Sarah from second grade. That beautiful Queen Esther with the jewel- Purim and Chanukah are very different holidays. On studded crown is really your brother Moishe. Is that a Chanukah we get spiritual; on Purim we get physical— gigantic three-cornered-poppy-seed-filled-cookie walking money to the poor, food to friends, a big festive meal down the street? And how did little Michael grow that lux- with lots and lots of wine. uriant white beard? But there is an interesting common denominator: the Why do we disguise ourselves on Purim? Because on customs surrounding the two festivals both include a Purim nothing is as it seems. Was the banishment of Vashti spinning toy. On Chanukah, it is customary to play with simply one of those things that happen when a debauched a dreidel, a spinning top inscribed with the Hebrew let- Persian emperor gets drunk? Was it just coincidence that ters that form an acronym of the phrase, “A great mira- Mordechai happened to overhear a plot to kill the king? Did cle happened there.” On Purim we spin a noisemaking Achashveirosh choose Esther to be his queen because she happened to be the most beautiful woman in the empire? device called a to drown out the name of the wicked Was it plain bad luck for bad Haman that he happened to Haman. come visit Achashveirosh just when the king was having Still, there’s a difference: the dreidel is spun from Mordechai’s heroic deed read to him? Was it Esther’s above, while the gragger is turned from below. charm and Achasveirosh’s flippancy that made the king On Chanukah, G-d violated all laws of nature to save suddenly hang his favorite minister? us, as a small band of fighters defeated one of the Purim was instituted because the Jewish people at the mightiest armies on earth and a cruse of oil burned for time understood that it was G-d Himself who did all of the eight days. On Purim, the salvation came about in what above, to save His people. He was just disguising Himself could easily be seen as a series of lucky coincidences: as a Persian palace soap opera. King Achashverosh gets angry at his wife, and selects When G-d took the Children of Israel out of Egypt on Esther as queen in her place; Mordechai happens to Passover, the entire neighborhood, from Giza to Gaza and overhear a plot to kill Achashverosh and saves the from Memphis to Mesopotamia, resonated with the mira- king’s life; Haman happens to be “in the wrong place at cles wrought by the G-d of the Hebrews. When a small jug the wrong time” just when Mordechai’s deed is being of oil burned for eight days on Chanukah, the most skepti- read to the sleepless king; Esther uses her position and cal Hellenist saw that it was an act of G-d. Purim (“lots”) is influence to turn the king against Haman; and so on. unique in that the most miraculous of salvations was Indeed, one hardly notices that G-d’s name is not even shrouded in the garments of nature, luck and coincidence. mentioned in the Book of Esther! In other words, on G-d was hidden and remained hidden—His name does not Chanukah the divine salvation came “from above,” once appear in the entire Megillah (Scroll of Esther)! while on Purim it came “from below,” disguised in Purim is a masquerade. The Scroll of Esther (“I shall ordinary events. hide”) is scrolled up. Even the poppy-seed filling is barely Chanukah celebrates the fact that our commitment to peeking out of the folds of dough of the Hamantash (or is it G-d, and His to us, transcends all natural bonds. Purim prune?), not to mention the wholly concealed meat (chick- celebrates that our relationship also pervades the most en?) filling in the kreplach. ordinary, everyday details of our lives. Not paradoxically, Purim is also the most joyous festival on the Jewish calendar. It’s great to celebrate miracles, but By Yanki Tauber, [email protected]; based on the how often does a miracle come your way? Far more exhil- teachings of the Lubavitcher Rebbe, www.therebbe.org arating is the realization that nothing is as it seems, that G- d is always pulling the strings, even when things seem to be “just happening.”

by Yanki Tauber

Most of us have experienced in the course of our lifetimes what we like to call “moments of truth.” One of the laws governing the reading of the These are times when something very deep inside us Megillah is that, “One who reads the Megillah back- is challenged, and we respond in ways that those who wards has not fulfilled his obligation” (Talmud, know us — and even we ourselves — would never Megillah 17a). The simple meaning of this law is have thought possible. We find ourselves capable of that the Book of Esther must be read in order, not, feats of sacrifice, courage and ingenuity greatly say, beginning with chapter 10 and ending with exceeding our “normal” facility. chapter 1. As impressive as these feats are, they are almost Rabbi Israel Baal Shem Tov explained the deep- always as transient as they are magnificent. It seems er significance of this law: One who reads the Book that their very nature dictates that they be moments of of Esther “backwards” — as the account of an event truth—flashes, but only flashes, of something beyond that happened thousands of years ago — has missed our actual selves. the entire point of the mitzvah of reading the Therein lies one of the most amazing aspects of the Megillah. The story told by the Megillah — of the story of Purim. As related in the Book of Esther, even hand of G-d concealed within the most “circum- after Haman had fallen out of favor with the king and stantial” occurrences, of a people awakening their was hanged, the decree he initiated remained in effect: intrinsic commitment to G-d and deriving from that the only thing that Esther was able to achieve was that the strength to persevere against all odds — is the the king should issue a second decree, in which the story of our everyday lives, in all times and under Jews were given the right to resist those who came to all circumstances. kill them. The first decree, calling upon all citizens of By Yanki Tauber, based on the teachings of the the realm to annihilate the Jewish minority in their Lubavitcher Rebbe midst on the 13th of Adar, remained in force until that date, when the Jews were victorious in their war against their enemies, killing 75,000 of their attackers. In other words, for nearly a full year (Haman’s decree was issued on 12th of Nissan), a decree of annihilation hung over every single Jew alive on the face of the earth, as their enemies had royal sanction to take their lives. Yet throughout this period, not a single Jew “broke ranks” to save himself by renounc- ing his Jewishness. In fact, the Megillah relates that so impressive was the Jewish stance that many non-Jews converted to Judaism in this period. Such a display of sustained commitment is unparalleled in the history of man. On that first Purim, every Jewish man, woman and child was a hero. More significantly, their’s was not a “moment of truth” heroism, but the awakening of a bond to their G-d that no external threat or internal erosion could loosen. It is from this font of commitment and self-sacrifice that we have been drawing ever since.

Comment | Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 5 www.Chabad.org seasons of the soul Oil and Wine

by Yanki Tauber

Isn’t it interesting how whenever we start talking about Purim, by the second or third sentence we’re comparing it with Chanukah? And vice versa. Purim and Chanukah; Chanukah versus Purim. As if to understand the one we must also understand the other. Indeed, the two make a natural pair. They are the junior members of the family of Jewish festivals: Chanukah is a mere 2,140 years old and Purim is about 200 years older, while the other festivals date from Moses’ time, nearly a thousand years before Purim (Rosh Hashanah can be traced even further transforming it from within. Such is the paradox of back, to the first day of Adam’s life). Purim and Chanukah: a military victory that is a spiritual tri- Chanukah are considered “rabbinical” institutions, umph; a delicate flame, representing our inner, while Passover, Shavuot, Sukkot, Rosh Hashanah secret soul, is placed in the doorway or window — and Yom Kippur are biblically ordained; nor are they the boundary that straddles our private and public “rest days” like the other festivals. selves — to seek to illuminate the darkness of the And then there are the contrasts between them, street. which help to define them vis-a-vis each other. But wine is beyond paradox. Wine has no private Chanukah’s eight days make it the longest festival self and public self — only a self. Wine has no on the Jewish calendar (Passover’s added 8th day is secrets: when a thing is what it is, it’s the same from observed only outside of the Holy Land); one-day the inside looking out and from the outside looking Purim is the shortest (a distinction it shares with in. Yom Kippur, which according to the Kabbalists It’s not that Purim is not spiritual; it’s that on means “a day like Purim” — but that’s a ). Chanukah Purim the spiritual is as real and as tactual as the commemorates a supra-natural event, while the mir- material, and the material as lofty and holy as the acle of Purim was achieved by natural, even mun- spiritual. It’s not that the feminine is not complex; dane means. On Chanukah the Jew’s faith was under it’s that its complexity lies in what it is rather than in attack; on Purim our very existence was threatened. what it does, so that the complexities are not com- Chanukah is marked with “spiritual” observances plicated and the paradoxes are not arcane — they are (special prayers, kindling lights); Purim by feasting, simple truth. drinking, sending gifts of food to friends and money to the poor. Chanukah’s story is masculine, with its On Chanukah we straddle boundaries; on Purim warring Maccabees and officiating priests; Purim there are no boundaries. That, of course, is a danger- has a heroine as its central figure and a “Scroll of ous thing — on any other time, wine is a thing to be Esther” to narrate its tale. tasted only in moderation. But on Purim there’s no danger. It’s the one day that we are what we are, In other words, Chanukah is oil, Purim is wine. truly and freely. When you are what you are, there’s Oil, say the Chassidic masters, represents the par- no danger that you’ll be what you’re not. adox of spirituality. The nature of oil is that when it Happy Purim! comes in contact with something it saturates it entirely, seeping in and pervading its every part. But oil also has an opposite nature: when mixed with By Yanki Tauber, [email protected] another liquid it remains aloof, refusing to blend. Such is the nature of the spiritual: sublime, transcendent and pure, it nevertheless pervades everything,

Comment | Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 6 www.Chabad.org seasons of the soul Purim to Yom Kippur, the holiest day of the year! Purim Paparazzi Purim pertains to each and every one of us. It speaks By Israel Rubin to every person of every profile and persuasion, from the lowest to the uppermost; from a protesting preppie to a presiding provost; from the poorest, perspiring It wasn’t that long ago that my partners and I were paparazzi to the prim... proper president of Purdue U., apprehended, imprisoned and reprimanded on the prej- or the paradigm of any other prosperous corporation. udiced, presumptuous, preposterous pretext that we jolted the proper protocol of the proud Pritish Empire! Please permit me now to express my paranoia. If this This prompted me to abandon my previous preoccupa- prattling will continue to prevail, I may develop a per- tion, and to make Purim my priority. manent and perpetual purring like a cat, that will stray afar into perpendicular perspectives way beyond the Instead of joining an exasperated press probing into parameters of this precious piece of PR. But without prominent people’s privacies, I would pursue celebri- Purim, all these permutations are nothing but paren- ties like King Ahasuerus, Queen Esther and Vashti of thetical presuppositions and superfluous superlatives Persia. I will serve a much greater purpose by getting that serve no purpose. a better picture, or portrait, of the Megillah’s principal personalities. It gives me the opportunity to report on I will thus stop right now, and leave my impressive the grand procession of Mordechai, Haman and his PR portfolio to the professionals. For a simple sons Parshandatha, Parmashta and Poratha, to name paparazzi like myself, this is enough, period. May the only three. Now, with the approach of Purim, I prefer inspiration of Purim purimeate our whole year! to devote my expertise to promote the proper perform- Rather than preach Purim principles in the abstract, ance of the Purim procedures and its prerequisites. we should be particular and specific, for proverbially, Perhaps you are perplexed and perturbed why a practice makes perfect. So here is a paragraph on prestigious publication such as this should make such Purim’s Five important precepts: a big production out of Purim, exaggerating it out of 1) The Megillah parchment is proclaimed on Purim proportion to other projects or programs. Why must we day, and the preceding night. twist ourselves into a pretzel with all this perennial 2) We send our friends and peers, by proxy, a pair of Purim propaganda? I propose that this is precisely provisions: Hamantashen (poppy or prune), Perrier, Purim’s Problem. If Purim is not paramount in your Pringles, pirogen, pears, apricots, peppermint candy, or mind, it probably needs more and better PR. other appropriate foods portions, whether or not they Purim represents the promise of Jewish persever- have that persistent PR pronunciation, as long as they ance under pressure and persecution. Although it tran- are edible. spired in Persia approximately 2,300 years ago, Purim 3) It is imperative that we open our purse, and pro- is not an ancient anachronism, but part and parcel of vide to the deprived on Poorim. We should proffer a the present. As the Baal Shem Tov paraphrased the coin (a least a quarter) each, to two poor persons. It is Talmud: “One who reads the Megillah backwards has your prerogative how much to give, but the more the not fulfilled his obligation,” for Purim is as current and merrier. If you can’t personally locate poor persons, contemporary as today’s newspaper. participate by placing the proceeds into a pushka/char- Purim is pervaded by Divine Providence, as the ity can. Megillah prefaces with the Royal parties and profaning 4) On Purim we partake of a Party, and pour a of the pure priestly vessels, the priceless perfumes, L’chaim! progressing with Mordechai’s premonition of peril, 5) We say the appropriate prayers, express apprecia- and the evil oppression and persecution perpetrated by tion and sing G-d’s praises. Persia’s prejudiced premier, Haman, may he and all his conspirators perish. Esther and the Jews prepare to pre- Happy Purim! empt Haman’s evil plot, while Mordechai is promoted to prominence, protected by purple and imperial para- By Rabbi Israel Rubin, director of Chabad of the Capital District, Albany, New phernalia. Purim’s profound principles may appear to York be compromised by the peripheral pranks, silly impro- visos, superficial pretenses, parodies and parades. Yet paradoxically, scriptural interpretation compares

Comment Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 7 www.Chabad.org Seasons of the soul Three Pertinent Points of the in calculus it is the gradient providing direction up or down, left or right on many surfaces. Modern archi- Purim Pastry tecture uses the hamantash principle to build the Geodesic dome—the strongest structural arrange- by Israel Rubin ments known to man. The architect Buckminster Fuller became famous with his Geodesic domes, but Although the hamantash has been around for thou- actually, “Geodesic” is just a fancy name for dozens sands of years, it was considered a moot point in of hamantashen pressed together. higher academic circles. Other than being a tasty Education snack, it seemed to hold no special significance. I don’t want to point fingers, but I know schools Scientists found nothing in the hamantash but poppy, whose regular point system has failed, and in which prune and other kinds of jam. Unfortunately, the abstract concepts come out half-baked in students hamantash’s association with Purim festivities pre- minds. The hamantash, by contrast, is fully baked vented it from being studied seriously. and coverts difficult geometry into a piece of cake, New research, however, has recently discovered making it as easy as pi. heretofore unknown angles of the hamantash. As part of the curriculum, the hamantash will add Hamantashologists now utilize these discoveries to flavor to dull classes, and give students something serve mankind and improve the way we live. real to sink their teeth into. Instead of forcing it The problem began when a comparative study on down students’ throats, they will now enjoy every bit food design showed that there was no point at all in of it. Furthermore, hamantashen are an invaluable eating many of the foods around. Eggs, fruit, falafel, teaching resource and educational tool. A refreshing latkes, blintzes, tzimmmes, matza balls, muffins, substitute for those hard, inedible plastic protractors, rugelach, hot dogs and meatballs are all round. If hamantashen are available in all kinds of triangles, there is no point at all in eating, the appetites of four isosceles, equilateral even right triangles. point two billion people on earth would be affected, The hamantash can thus serve a dual purpose, possibly leading to mass starvation. both as a handy triangle in the classroom, and a The quest for the proper food pointed researchers hearty snack in the cafeteria. In any case, it’s food in the direction of hamantash. It surpassed all their for thought. expectations. Not only did the hamantash have a Psychology point, it had a 200 percent increase of points—all at no extra cost. Three for the price of one! Among all Psychologists have found that life is one long foods known to man, only one, the hamantash is series of appointments and disappointments. endowed with this unique configuration. Disappointments, in turn, are caused by going around in circles, the result of which is that people So there’s more than one side to the hamantash. fail to see any point in life. Without a point in life, But let’s not go off on a tangent. From this point on, people wander aimlessly. This in turn leads some to we will limit the scope of this thesis on haman- contemplate suicide and other points of no return. tashology to three basic points: mathematics, education and psychology. The hamantash poignantly demonstrates that there is a point to life. It points us towards a definite Mathematics aim and goal. It drives the point home, providing us The hamantash is a recognized symbol in higher with a sense of purpose and direction. Then there is mathematics. An upright hamantash means “there- also a very fine point, which psychologists refer to fore”, and an upended hamantash means “because.” as the point of pointlessness. As the Talmud points It is only logical that the versatile hamantash has out, “A person should rejoice on Purim to the point more than one meaning, depending on the viewer’s of not knowing the difference between Haman and perspective. Therefore, its three points represent Mordechai.” “therefore”, and “because”, because whatever your You are probably wondering. “So what’s the point point of view, up or down, the hamantash makes its of all this nonsense? Isn’t this stretching the point a point. little too far?” You have a very good point there. But The hamantash makes all the difference. In set we are not here to just to score points. The primary theory it marks the difference between two sets, and point of this treatise is to point out the main point of

Comment Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 8 www.Chabad.org seasons of the soul Three Pertinent Points of the Purim Pastry continued

hamantashen—to use them in the Purim observance of Mishloach Manot, sending food gifts to friends. This is such an important mitzvah , that we have no alternative but to stress the point over and over again. So without belaboring the point any further, let me give it to you point black: Share the holiday spirit and promote unity by sending a food gift of at least two edibles, preferably including a hamantash, on March 9th. Points of Information 1. The story of Purim occurred in 355 b.c.e. The exact date when the hamantash was introduced is not known. However , the author finds it highly improb- able that the temptation of hamantashen would be resisted for very long. 2. Etymologically, the word hamantashen comes from the Yiddish, moon tashen, “poppy pockets.” According to other sources, the triangle figures resemble Haman’s hat or ears. 3. Purim is a joyous holiday marking Jewish sur- vival from annihilation in Persia. It is celebrated by reading the Megillah scroll, merry making, exchang- ing food gifts, a festive dinner, and special prayers. The pursuit of pseudo academics and parodies is also practiced. 4. Kreplach used in soup are also triangular. However, they started out originally as hamantashen, evolved, and after many years, learned to live in water. 5. Knowledge of geometric design was so com- monplace in ancient Persia that the biggest idiot could give it to you right off the top of his head.

By Rabbi Israel Rubin, director of Chabad of the Capital District, Albany, New York

Comment | Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 9 www.Chabad.org Seasons of the Soul

Esther’s Story of the time. It was Mordechai who personified the by Yanki Tauber faith of his people with his refusal to bow to Haman; it was he who identified the source of Israel’s vul- The decree of Esther was fulfilled regarding the nerability to Haman’s decree, who called upon the words of this Purim, and they were written in a book Jewish people to repent and return to G-d, who led them in three days of fasting and prayer, who gath- Esther 9:32 ered thousands of Jewish children and studied Torah Each year, on the fourteenth day of the month of with them in order to arouse the mercy of Heaven. Adar, we observe the festival of Purim, fulfilling the Esther, on the other hand, was the one who risked observances of the day as they have been practiced her life by approaching King Achashveirosh on the for more than 2300 years: we read the Megillah, the matter, who provoked the king’s wrath against “Scroll of Esther”; we send gifts of food to our Haman, and who prevailed upon him to empower friends; we increase in charity to the poor; and we the Jewish people to defend themselves against their partake of a festive meal, replete with food, drink enemies. and unbridled joy. In other words, Mordechai was the soul of Originally, however, there were two different con- Purim—the one who rectified the spiritual state of ceptions of how the miracle of Purim should be com- his people and summoned forth the divine salvation. memorated, propagated by the two heroes and Esther was Purim’s body, the one who manipulated founders of Purim, Mordechai and Esther. the physical events through which the salvation The observances of mishloach manot (sending of came about. food-portions), mattanot laevyonim (gifts to the So Mordechai envisioned Purim as a Yom Tov, a poor), and mishteh vsimchah (feasting and rejoicing) day on which the Jew eschews all creative involve- were jointly proposed by Mordechai and Esther. ment with the material world, while Esther saw it as However, the concept of the Megillah came solely a day that is very much part of the physical reality. from Esther: it was she, not Mordechai, who advo- And it was Esther who insisted that the story of cated that the story of Purim should be written in a Purim be written down, and read aloud each Purim, scroll and included among the twenty-four books of while Mordechai felt that it was enough that—in the the “written Torah” (the “Bible”), and that this writ- words of the Megillah—it be “remembered and ten account should be publicly read each Purim. observed” when the events of the day are commem- (Thus, in Esther 9:32 we read that “The decree of orated by a series of observances, as is the case with Esther was established concerning the words of this the other festivals. For Mordechai, it was enough Purim, and they were written in a scroll,” while the that future generations be reminded of the miracle aforementioned institutions of “festivity and joy, when they observe the rituals of Purim, whereas sending food-portions to one’s friends and gifts to Esther felt that the events should be perpetuated not the poor” (ibid., v. 22) are described as “what has only as thoughts in the consciousness of Israel but been established for [the Jewish people] by also in the physical form of written and verbalized Mordechai the Jew and Queen Esther” (v. 31). See words. also Talmud, Megillah 7a: “Esther wrote to the (This in consistent with that the spiritual is the sages: “Establish me [i.e., the reading of my story— “male” element of creation while the physical is its Rashi] for all generations.... Write me down [as a “female” aspect. Thus Mordechai related to the spir- book in Torah—Rashi] for all generations...”) itual or “masculine” constituent of Purim, while Another difference between the two leaders was Esther identified with its physical or “feminine” that it was Mordechai, rather than Esther, who dimension.) wished to make Purim a full-fledged Yom Tov—a The Resolution day of sabbatical rest like the first and last days of When the observances of Purim were institution- Passover and Sukkot. (See Talmud, Megillah 5b; alized by the Sanhedrin on the first anniversary of Torah Ohr, Esther 100a.) the miracle, it was Esther’s vision that prevailed: the The different Purims envisioned by Mordechai Purim we observe today is Esther’s physical Purim and Esther reflect their respective roles in the events rather than Mordechai’s spiritual model. Indeed, the

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Seasons of the Soul way that is beyond the scope of the loftiest spiritual reality. Esther’s Story The soul of man was forged in the “image of G- continued d.” Its qualities and virtues—its intelligence, its compassion, its sense of beauty and harmony—are divine qualities, divine attributes reflected in the section of the Torah devoted to the story of Purim is human spirit. But these are merely divine qualities, called “The Book of Esther”—not “The Book of rather than true expressions of G-d’s essence. To say Mordechai” or “The Book of Mordechai and that G-d is wise, compassionate or harmonious is to Esther,” or even “The Book of Esther and refer to a superficial aspect of His being, one that is Mordechai.” Purim has been decisively established wholly extraneous to the divine essence. as Esther’s story, Esther’s miracle, Esther’s festival. There is, however, one element of G-d’s creation For Purim is the festival of the Jewish body. that reflects His quintessential being: the physical Mordechai, too, recognized this when, together with reality. The physical object is—unequivocally and Esther, he instituted a series of decidedly physical definitively. “I am,” it proclaims, “and my being is observances for Purim: gifts of food and money, and wholly defined by my own existence.” Ostensibly, the joy achieved through feasting and drinking. this makes the physical the greatest concealment of the divine truth, the most blatant denial of the On the most basic level, this is due to the fact that axiom—proclaimed by Moses in Deuteronomy “the decree was to destroy and kill the bodies of the 4:35—”There is none else besides Him.” But it is Jewish people... not their souls (as, for example, was precisely for this reason that, in all of creation, the the endeavor of the Greeks at the time of Chanukah) physical object is also the most fundamental expres- ... hence, the salvation is commemorated by physical sion of the divine being. For in the physical object means....” (Levush Mordechai, Orach Chaim 670:2.) we have a model for absolute existence. Indeed, it is Also, the physicality of Purim reflects the “natu- only as an analogue of its Creator’s being that the ral” form of the miracle it commemorates. No seas physical object can possess this quality, which, in split on Purim, no oil yielded eight times its poten- essence, is the exclusive prerogative of the Divine. tial light, no divine voice issued from a flaming Our calendar is replete with spiritual avenues of mountain. To the perfunctory observer, the events of relationship with G-d: the experience of freedom on Purim do not appear miraculous at all, but a series of Passover, the reliving of the revelation at Sinai on fortunate coincidences. Indeed, the name of G-d is Shavuot, the imperial awe of Rosh HaShanah, the not once mentioned in the Book of Esther (!)—an teshuvah of Yom Kippur, the sublime joy of Sukkot absence fully consistent with its “story line” of a and Simchat Torah, the subtle light of Chanukah. palace intrigue involving an evil minister, a beautiful But once a year we access a dimension of our rela- queen and a fickle king. While other festivals cele- tionship with G-d that no spiritual experience can brate G-d’s supra-natural interventions in history for capture. On Purim, it is our physicality that affirms the sake of His people, Purim extols the hand of G- our commitment to G-d, expressing the truth that the d concealed within the natural world, the divine definitive being of our bodies is but a reflection of providence implicit within even the most mundane the absolute being of G-d. workings of the physical reality. A Matter of Being Based on the teachings of the Lubavitcher Rebbe, On a deeper level, the physical nature of Purim is www.therebbe.org; adapted by Yanki Tauber, at the heart of its unique contribution to the relation- [email protected] ship between G-d and Israel. Common wisdom has it that spirit is superior to matter. The physical is finite and temporal, while the spiritual is not bounded by time and space; the physical is inert, the spiritual vibrant and transcending. Yet the physical body relates to the divine truth in a

Comment | Seasons of the Soul | Heaven Exposed | Voices | Parshah | Week at Glance 11 www.Chabad.org day of unfettered spirituality, a day on which we transcend Seasons of the soul our very physicality in order to commune with our spiritual essence. The Torah commands us to “afflict ourselves” on Yom Kippur—to deprive the body of food and The Pur of Purim drink and all physical pleasures. Yom Kippur is the day on by Yanki Tauber which terrestrial man most resembles the celestial angel. Purim, on the other hand, is the most physical day of For Haman the son of Hamdata the Agagite, the enemy the year. It is a day of feasting and drinking—the Talmud of all the Jews, had schemed against the Jews to destroy goes so far as to state that “a person is obligated to drink them, and had cast a pur — that is, the lot — to consume on Purim until he does not know the difference between them, and to destroy them... cursed be Haman and blessed be Mordechai.” As our Therefore they called these days “Purim” after the sages explain, Purim celebrates the salvation of the body pur... of the Jew. There are festivals (such as Chanukah) that remember a time when the Jewish soul was threatened, Esther 9:24-26 when our enemies strove to uproot our faith and profane Many developments contributed to the salvation of the the sanctity of our lives; these are accordingly marked Jewish people from Haman’s decree: Esther’s replace- with “spiritual” observances (e.g. lighting the menorah, ment of Vashti as queen; Mordechai’s rousing the Jews of reciting Hallel). On Purim, on the other hand, it was the Shushan to repentance and prayer; Achashveirosh’s sleep- Jewish body that was saved—Haman did not plot to less night, in which he is reminded that Mordechai had assimilate or paganize the Jews, but to physically destroy saved his life and commands Haman to lead Mordechai in every Jewish man, woman and child on the face of the a hero’s parade through the streets of Shushan; Esther’s earth. Purim is thus celebrated by lavishing money on the petition to the king and her confrontation with Haman; the poor, sending gifts of food to friends, eating a sumptuous hanging of Haman; the great war between the Jews and meal, and drinking oneself to oblivion. their enemies on the 13th of Adar. On Yom Kippur we fast and pray, on Purim we party. Each of these events played a major role in the miracle Yet the Zohar sees the two days as intrinsically similar, of Purim. And yet, the name of the festival — the one going so far as to interpret the name Yom HaKippurim (as word chosen to express its essence — refers to a seem- the Torah calls Yom Kippur) to mean that it is “a day like ingly minor detail: the fact that Haman selected the date Purim” (yom kpurim)! of his proposed annihilation of the Jews by casting lots Reason and Lots (pur is Persian for “lot”). Obviously, the significance of the lot lies at the very heart of what Purim is all about. The casting of lots expresses the idea that one has passed beyond the realm of motive and reason. A lottery Why, indeed, did Haman cast lots? Why didn’t he sim- is resorted to when there is no reason or impetus to choose ply chose the first convenient day or days on which to one option over the other, so that the matter must be sur- carry out his evil decree? rendered to forces that are beyond one’s control and com- The Angel and the Drunk prehension. There is another day on the Jewish calendar associated Therein lies the significance of the lots cast by the with the casting of lots: Yom Kippur. In one of the most Kohen Gadol on Yom Kippur. After all is said and done, dramatic moments of the Yom Kippur service in the Holy implied the lots, no man is worthy in the eyes of G-d. We Temple, the Kohen Gadol (High Priest) stood between all stand before Him with our faults and iniquities, and by two goats and cast lots to determine which should be all rational criteria, should be found lacking in His judg- offered to G-d and which should carry off the sins of ment. So we impel ourselves beyond the realm of nature Israel to the desert. and reason, beyond the pale of merit and fault. We dis- It would seem that one could hardly find two more dis- avow all the accouterments of physical identity—food similar days in the Jewish calendar. Yom Kippur is the and drink, earthly pleasures, and our very sense of reason most solemn day of the year. It is a day of soul-searching and priority. We cast our lot with G-d, confident that He and repentance; a day on which we connect with the invi- will respond in kind and relate to us in terms of our quin- olable core of purity within us—with the self that remains tessential bond to Him rather than by the existential scales forever unsullied by our failings and transgressions—to of pro and con. draw from it atonement for the past and resolve for the Haman’s lot-casting was his attempt to exploit the future. So it is only natural that Yom Kippur should be a

Comment | Seasons of the Soul Heaven Exposed | Voices | Parshah | Week at Glance 12 www.Chabad.org seasons of the soul lots cast by Haman. For this is not some incidental detail in the story of Purim, but the single event that most The Pur of Purim expresses what Purim represents. Does Matter Matter? continued Yom Kippur is indeed “a day like Purim”: both are supra-reality of the divine to an opposite end. The Jewish points in physical time that transcend the very laws of people, said Haman, might be the pursuers of G-d’s wis- physical existence. Points at which we rise above the dom on earth and the implementors of His will, thus mer- rational structure of reality and affirm our supra-rational iting His favor and protection. But surely G-d, in essence, bond with G-d—a bond not touched by the limitations of is above it all—above our earthly reason and its notions of mortal life. A bond as free of cause and motive as the free- “virtue” and “deservedness,” beyond such concepts as falling lot. “good” or “evil.” Ultimately, the divine will is as arbitrary But there is also a significant difference between these as a roll of dice. Why not give it a shot? I might just catch two days. On Yom Kippur, our transcendence is expressed a supernal caprice running in my direction. by our disavowal of all trappings of physical life. But the As the Talmud relates, “When the lot [cast by Haman] very fact that these would “interfere” with the supra-exis- fell on the month of Adar, he greatly rejoiced, saying: The tential nature of the day indicates that we are not utterly lot has fallen for me upon the month of Moses death.” This free of them. Thus Yom Kippur is only “a day like Purim” is what I’ve been saying all along, exulted Haman. Moses (kpurim), for it achieves only a semblance of the essence might have given Israel the Torah, the document that so of Purim. endears them to G-d, but Moses, too, is mortal. Moses, The ultimate mark of transcendence is that the tran- too, is part of the physical, rational reality—a reality tran- scended state is not vanquished or suppressed, but that it scended by the “lot” reality I have accessed. My lots indi- itself serves the transcendent end. The miracle of Purim cate that I have superseded Moses—superseded Israels was G-d’s assertion of His supra-existential choice of merit in the eyes of G-d. Israel, yet it was a miracle wholly garbed in nature. What Haman failed to realize, adds the Talmud, was Everything happened quite naturally: Esther’s beauty that while Adar was the month of Moses’ passing, it was pleased Achashveirosh, and he made her his queen; also the month of Moses’ birth. In the final analysis, the Mordechai happened to overhear a plot to kill import of Haman’s lots was the very opposite of what he Achashveirosh, and years later the event was remembered had understood. On the physical-existential plane, the lots by the king on a sleepless night; Esther contrived Haman’s were saying, there might be variations and fluctuations in fall from grace in the royal court, had him hanged, and G-d’s relationship with His people. At times, they might maneuvered Mordechai into his vacated position; and so be more deserving of His protection and blessing; at times, on. But it is for this very reason that Purim is the greatest less so. (Indeed, the Talmud relates that the reason Haman of miracles—a miracle in which the natural order is not was given license to threaten the Jewish people in the first merely circumvented or superseded, but in which nature place was that they had bowed to Nebuchadnezzar’s itself becomes the instrument of the miraculous. image and had participated in the banquet given by The same is true on the individual level: the ultimate Achashveirosh to celebrate the destruction of the Holy transcendence of materiality is achieved not by depriving Temple.) On this level of reality, Moses might even “die.” the body and suppressing the physical self, but by trans- But G-d’s relationship with His people transcends the forming the physical into an instrument of the divine will. fluctuations of the terrestrial reality. Also on the level on So “Purim” is the day on which we are our most physical, which, as the Psalmist states, “darkness is as light” and and at the same time exhibit a self-abnegation to G-d that “good” and “evil” are equally insignificant before Him, G- transcends all dictates and parameters of the physical- d chooses — for no reason save that such is His choice — rational state—transcending even the axioms “cursed be the nation of Israel. Haman” and “blessed be Mordechai.” In the words of the prophet (Malachi 1:2), “Is not Esau Yom Kippur is the day that empowers the Jew to rise a brother to Jacob? says G-d. But I love Jacob.” Also when above the constraints of physicality and rationality. Purim reality seems as “arbitrary” as a throw of dice — for the is the day that empowers the Jew to live a physical life that righteous Jacob is no more worthy (for “worthiness” is a is the vehicle for a supra-physical, supra-rational commit- moot point) than the wicked Esau—the divine lot invari- ment to G-d. ably falls with His chosen people. Based on the teachings of the Lubavitcher Rebbe; adapted by Thus, the festival of Purim derives its name from the Yanki Tauber, [email protected]

Seasons of the soul The Torah (Exodus 19:17) tells us that prior to the revelation at Sinai, the people of Israel "stood beneath the mountain." How does one stand "beneath" a mountain? The Talmud interprets this to The Thousand Year Difference mean that "G-d held the mountain over them like a jar and said to them: If you accept the Torah, fine; if not, here shall be your grave." The Jews fulfilled and accepted upon themselves ... to observe these days of Purim... But a most basic rule of Torah law is that a contract entered into under duress is not binding. Hence, Esther 9:27 concludes the Talmud, there was a standing contest "Fulfilled and accepted"--they fulfilled (on to the legality of our commitment to observe the Purim) that which they had already accepted back Torah. then (at Sinai) But during the events of Purim, the Jewish people Talmud, Shabbat 88a reaffirmed their acceptance of the divine law without Haman's decree "to destroy, kill and annihilate all any hint of coercion from Above. In the words of the the Jews, young and old, infants and women" was Book of Esther (9:27), "they fulfilled and accepted"- neither the first nor the last such attempt by our ene- -they established as valid and incontestable that mies to destroy us. But this was the only time in our which they had accepted a millennium earlier at history that the threat to our physical existence was Sinai. so immediate and all-inclusive. A single day--the The Dark Ages 13th of Adar--was set aside for the total extinction of At Sinai, G-d revealed His very essence to man. Israel. The Persian empire included 127 provinces, As the Torah tells it, "G-d descended upon Mount from India to Ethiopia; every Jew on the face of the Sinai" and we "saw the G-d of Israel." On that day, earth lived in this domain and was subject to we "were shown to know that G-d is the Supreme Haman's decree. Being--there is none else besides Him"; "Face to face The comprehensive nature of Purim extends also G-d spoke to [us], on the mountain, from within the to its inner significance. Underlying the physical fire." events recounted in the Book of Esther was a spiri- In terms of any open signs of the divine presence tual drama involving each and every Jew and pro- in our lives, the events of Purim were the diametric foundly affecting the very essence of our nationhood opposite of the revelation at Sinai. G-d's home on and our relationship with G-d. Paradoxically, Purim earth, the Beit HaMikdash (Holy Temple) in represented both a nadir in terms of the divine pres- Jerusalem, lay in ruins, its rebuilding, ordered four- ence in our lives as well as a "moment of truth" teen years earlier by the emperor Cyrus, halted by which galvanized our covenant with G-d and set it Achashveirosh's decree. The era of prophecy--G-d's upon its eternal foundations. direct communication to man--was coming to a A Jarring Experience close. We were in exile, at the mercy of our enemies, On the sixth day of Sivan in the year 2448 from and G-d seemed oblivious to the fate of His chosen creation (1313 bce), the entire nation of Israel people. Even the miracle of Purim was so complete- assembled at the foot of Mount Sinai. There G-d ly clothed in natural events, that G-d's guiding hand chose us as His people and we committed ourselves in all that occurred was shrouded by the illusion of to observe the laws of life as outlined in His Torah. fortunate coincidence. This is most powerfully The Talmud points out, however, that nearly one demonstrated by the fact that in the entire Book of thousand years were to pass before our covenant Esther, there is not a single mention of G-d's name! with G-d was sealed. As formulated at Sinai, the How did this spiritual blackout affect our commit- contract between G-d and Israel contained certain ment to G-d? It spurred us to what can be described vulnerabilities; in fact, its very validity was con- as the greatest demonstration of our loyalty to Him testable. It was only nine-and-a-half centuries later, in our history. For eleven months, a decree of anni- with the events of Purim, that our acceptance of the hilation hung over the entire community of Israel. As Torah was established upon an unshakable founda- the Book of Esther relates, even after Haman had tion. fallen out of favor with the king and was hanged, the

Comment | Seasons of the Soul | Heaven Exposed | Voices | Parshah | Week at Glance 14 www.Chabad.org seasons of the soul Sinai? Certainly, the Torah was a binding commitment between ourselves and G-d for the 950 years from Moses to Esther. Rather, as the Talmud interprets the The Thousand Year Difference Book of Esther, "They fulfilled what they had already accepted": Purim was the fulfillment and corrobora- tion of a truth that had already been established at Mount Sinai. decree he initiated remained in effect; the only thing That truth is that our relationship with G-d is not that Esther was able to achieve was to prevail upon bounded by reason. It is not dependent upon our Achashveirosh to issue a second decree, in which the understanding of it, or even upon our conscious aware- Jews were given the right to resist those who came to ness of its existence. It transcends our conscious self, kill them. The first decree, calling upon all citizens of residing in the very core of our souls. the realm to annihilate the Jewish minority in their midst on the 13th of Adar, remained in force until that This was why we were "compelled" to receive the date, when the Jews were victorious in their war Torah at Mount Sinai. Not because we would not have against their enemies, killing 75,000 of their attackers. freely chosen to do so on our own, but because a con- For that entire year, when being a Jew meant that sciously chosen commitment could not begin to one's life was free for the taking by imperial decree, express the true extent of our acceptance of the Torah. not a single Jew broke ranks from his people to seek Our covenant with G-d extends beyond the finite safety by assimilating into the pagan populace. In fact, world of our conscious desires, embracing the infinite the Book of Esther records that that period saw many expanses of our supra-conscious self--the supra-con- conversions to Judaism! So strongly did the Jews scious self that always "sees" G-d and is unequivocal- radiate their faith in G-d and their confidence in His ly aware of His truth. At Sinai, this supra-conscious salvation, that many of their neighbors were motivat- self was revealed. Our conscious self, comprising but ed to join a people with such a powerful and a minute corner of our soul, was completely over- immutable relationship with G-d. whelmed and its "choice-making" mechanisms were Therein lies the deeper significance of the "coer- completely silenced. cion" to accept the Torah at Sinai and the validation of This was the true significance of what occurred our covenant with G-d achieved on Purim. when we "stood beneath the mountain." But for many At Sinai, we had no choice. Faced with such an centuries, the events at Sinai were open to misinter- awesome revelation of the divine truth, one could pretation. In our own minds, we remembered the event hardly doubt or dissent. In effect, we were "forced" to as a time when we were overwhelmed by the divine accept the Torah; overwhelmed and completely truth and compelled to accept it. Did this come from enveloped by the divine reality ("the mountain held within, from a place in our souls not accessible by the over them like a jar"), we could not but commit our- conscious self? Or perhaps it came from without, from selves to our divinely ordained mission and role. an external force which coerced us, against our own true will, into our covenant with G-d? But a thousand years later, we reaffirmed this commitment under entirely different conditions. The Then came Purim, with its total eclipse of all per- divine presence did not hover over us, compelling us ceivable G-dliness. To remain a Jew, to remain loyal to to recognize its truth. On the contrary: the divine face our covenant with G-d, was a choice uninfluenced by was hidden. We were on our own, our commitment to any supra-conscious revelations. By choosing to G-d stemming wholly from within, from an inner accept the Torah under such circumstances, we choice to cleave to Him regardless of how invisible affirmed that this is the true will of the Jew. We He remained to us. affirmed that our "coercion" at Sinai was not against our will, but completely consistent with what we truly The Proof desire. This is not to say that on Purim a new, valid con- The Willful Mitzvah tract replaced the original, "contestable" one. If that were the case, what was the point of the revelation at Thus Purim revealed a new dimension to our obser-

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Seasons of the soul The Purim mitzvot of mishloach manot and mattanot laevyonim highlight the "choice" element in our relationship with G-d: that this is a relationship The Thousand Year Difference not only bound by ties of duty but also cemented with the bond of will.

Based on the teachings of the Lubavitcher Rebbe; adapted by Yanki Tauber, [email protected] vance of Torah, establishing it as a freely elected way of life, as opposed to a set of compelling duties. And this thousand-year difference is reflected in several of the mitzvot of Purim. The festival observances are usually specially ordained mitzvot unique to their festival, such as sounding the shofar on Rosh HaShanah or eating matzah on Passover. But there are two Purim observances about which there appears to be nothing "original," for they seem to be only extensions of general, year-round precepts of the Torah. On Purim we send gifts of food, called mishloach manot, to friends and neighbors in order to promote fellowship and love between us. Another Purim mitzvah, mattanot laevyonim, is to seek out a minimum of two paupers and give them gifts of money. But to "love your fellow as yourself" and to give charity are year-round duties for the Jew. What makes these dis- tinctly Purim observances? But the Torah does not obligate us to initiate ges- tures of friendship or to seek out the needy. The com- mandment "Love your fellow as yourself" only man- dates that when you do come in contact with your fellow, you treat him with love and respect. The laws of charity mandate that when a needy person asks for your help, you are obligated to render assistance. What is unique about the way we fulfill these mitzvot on Purim is that we actively seek out opportunities to do so. For Purim emphasizes our desire to fulfill the commandments of the Torah. Also one who does something only out of a sense of duty may do the deed properly and wholeheartedly; conceivably, two individuals may be doing the same thing, one of them out of a deep-felt desire to do so and the other because he feels obligated, and we may not be able to tell the difference between the two. But what if no obligating circumstances exist? Does one pursue the deed and seek to obligate oneself? Here is where the difference is revealed--this is what distinguishes the willing, desirous actor from the merely obedient one.

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practice. seasons of the soul Our grandparents knew that shikker is ah goy— Jews don’t get drunk. How, then, do we reconcile the Halachah to get drunk on Purim with our understand- The Purim Drunk ing of the kind of life that the Torah commands us to lead? Can we allow ourselves to relinquish control over our behavior one day a year, or even once in a lifetime? Can we abnegate our awareness of the dif- Question: ference between good and evil for even a single Are Jews actually supposed to get drunk on Purim? I moment? understand there is a statement in the Talmud to that The drunk that most people know (from TV, the effect, but perhaps it is not to be taken literally? It seems neighborhood bar, or, unfortunately, in their own such an unJewish thing to do! Surely there are other, homes) is a vulgar and often violent creature. Is this more refined and more spiritual ways of celebrating and because drinking generates vulgarity and violence? showing joy! Obviously not. What excessive drink does is cloud Answer: the intellect and incapacitate cognition, freeing the The source of this practice is a passage from the passions of the heart from their internal jurist and Talmudic tractate Megillah (7b): regulator. The drunk who beats his wife also desires Rava said: A person is obligated to drink on Purim to beat her when sober; it is only that when sober, his until he does not know the difference between “cursed mind is capable of recognizing the folly of the deed be Haman” and “blessed be Mordechai” and of controlling his behavior. The drunk who The issue of whether and how Rava’s statement shouts obscenities in the street is only expressing should be implemented in practice is a matter of dis- thoughts and urges he harbors all the time, but which agreement between various Halachic authorities. The he usually has sense enough to keep to himself. question, however, is not what Rava means, but whether But if the intellect stems what is worst in us, it also or not the Talmud contains another opinion, contrary to stymies what is best in us. We all know the feeling of Rava’s (see Ran and Baal HaMaor on Talmud, Megillah being unable to “find the words” to adequately con- 7b; Bach and Beit Yosef on the Tur, Orach Chaim, 695). vey our thoughts, which are so much more subtle than Many of the greatest Halachists follow Rava’s ruling. the words and idioms available to us in the languages Maimonides writes: “What is the obligation of the in which we speak and write. But reason itself is a [Purim] feast? That one should eat meat ... and drink “language” which captures but an infinitesimal frac- wine until he is drunk and falls asleep from drunken- tion of what is sensed and felt by our deepest selves. ness” (Mishneh Torah, Laws of Megillah, 2:15). The To live a rational life is to filter our essentially supra- Rif, Rosh, Tur and Shulchan Aruch all cite Rava’s dic- rational self through the constricting lens of reason. tum without any qualification. The Rama, on the other To confine our relationship with G-d, our people, and hand, comments that “There are others who say that one our family to the realm of the intelligible is to repress need not become that drunk, but rather that one should all but a finite facet of their infinite depth and scope. drink more than is one’s custom.” The Rama concludes: For 364 days a year, we have no other choice. Our “Whether one drinks more or drinks less, the main thing mind must exercise complete control over our emo- is that his intention is for the sake of Heaven.” tions and behavior, lest the animal in us rage rampant To summarize: All Halachic authorities are unani- and trample to death all that is good in ourselves and mous in ruling that it is a mitzvah to drink, and drink to our world. Furthermore, we need the mind not only as excess, on Purim, though there are differences of opin- guardian and regulator, but also as facilitator of our ion as to whether the obligation is to get as drunk as highest potentials. It is the mind that navigates the Rava enjoins, or to a lesser degree. In any case, the con- workings of nature, enabling us to sustain and cept of becoming intoxicated on Purim to the point that improve our lives in the service of our Creator; it is one’s reason is totally incapacitated is a legitimate the mind that recognizes the goodness and desirabili- Halachic position, which requires understanding and ty in certain things and the evil and danger in others, validation regardless of whether or not it is accepted in thereby guiding, developing and deepening our loves

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seasons of the soul expectations, and presents them with a proposal. He then presides over the negotiations, convincing each side to make the concessions required so that the deal The Purim Drunk can be closed. Then the boy meets the girl, and the shadchan’s work begins in earnest. The boy wanted someone more beautiful, the girl wanted someone with better prospects. The shadchan explains, cajoles, clarifies and exaggerates; he gives long and aversions, our joys and fears; it is with our minds speeches on love and what is important in life. He that we imbibe the wisdom of the Torah, allowing us succeeds in arranging a second meeting and then a an apprehension of the divine truth. third. More meetings follow, and the engagement is If the mind does all these things within the finite formalized. In the critical months between the parameters of reason, concealing galaxies of knowl- engagement and the wedding, the shadchan advises, edge with every ray of light it reveals and suppress- encourages, assuages doubts and heads off crises. ing oceans of feeling with every drop it distills, it Then comes the wedding. The bride and groom remains the most effective tool we have with which to stand under the canopy, and the shadchan is the access the truths that lie buried in the core of our proudest man in attendance. At this point, the shad- souls and reside in the subliminal heavens above. chan is discreetly taken aside and told: “Thank you But there is one day in the year in which we enjoy very much for what you did. Without you, this union direct, immediate access to these truths. This day is could never have been achieved. Now take your Purim. The Jew who rejoices on Purim—who rejoic- commission and get out of our lives. We don’t want es in his bond with G-d without equivocation—has to see you ever again.” no need for reason. For he is in touch with his truest In the cosmic marriage between G-d and Israel, self—a self before which his animalistic drives are the intellect is the shadchan. Without it, the relation- neutralized, a self which requires no medium by ship could not have been realized. But there comes a which to express itself and no intermediaries by point at which the shadchan’s brokering is no longer which to relate to its source in G-d. needed, for something much deeper and truer has The Jew who rejoices on Purim no longer requires taken over. At this point, the shadchan’s continued the mind to tell him the difference between “cursed presence is undesirable, indeed intolerable. be Haman” and “blessed be Mordechai”; he is above Purim is a wedding at which the shadchan has it all, relating to the divine truth that transcends the been shown the door, a feast celebrating the quintes- bifurcation of good and evil. For the Jew who rejoic- sential bond between G-d and Israel. There are es on Purim, the mind is utterly superfluous, some- “drunks” at this feast who have achieved a state of thing which only encumbers the outpouring of his cognitive oblivion; but in no other way do they soul, something which only quantifies and qualifies resemble the stereotypical drunk. that which is infinite and all-pervading. So he puts his You will not see them hurling fists, insults or mind to sleep for a few hours, in order to allow his obscenities at each other, or slobbering over their true self to emerge. domestic troubles. You will see outpourings of love to G-d and to man. You will see pure, unbridled joy. The Marriage Broker You will see people who are disciplined and I once heard a parable that explained the mitzvah aware: not with a discipline imposed by the watch- of getting drunk on Purim in the following way: dog of reason, not with an awareness brokered by the mind, but with a discipline and awareness which A time-honored institution in many Jewish com- derive from the uninhibited expression of the spark munities is the shadchan, or marriage broker. The of divine truth that is the essence of the human soul. shadchan is more than a “dating service”; he is a mid- dleman who accompanies the deal from its inception all the way to its conclusion. He meets with the By Yanki Tauber, [email protected] respective families, notes their desires, demands and

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Heaven Exposed Angel: They put me on track B. The Shushan Files Therapist: Track B. I see. Angel: I was so relieved, because so many of my friends had been forced to enter track A or C or…

Therapist: You’ll have to fill me in… Session I Angel: Track C is really just another branch of track A, just Angel 2343bx8.5 came to me out of desperation after like D and E. Just that they wanted to make guys feel as repeated attempts to obtain assistance through the med- though it was some specialty… ical professionals supported by his employer’s benefit plan. As I was of yet unfamiliar with psychological treat- Therapist: And track A is… ment of such beings, I initially hesitated to accept an Angel: Exactly! What’s the point? They couldn’t get any- angel as a patient. However, hearing that this particular body to enter track A anymore, so they make up this track angel had been unable to find effective therapy through C stuff!! And when that doesn’t work…It’s all a game! Just angelic professionals, and having determined that his say the truth: Track C is just a mollified version of track A. insurer was in fact prepared to pay at the top of the fee But no! Those bureaucrats… scale, I accepted him as my patient. Therapist: You’ll have to excuse me, but… This angel’s appearance belied signs of hyperactivity and attention deficit. As well, he swung between poles of Angel: There’s no excuse!! After all, who would want to manic depression within matters of seconds. In general, enter track A, anyways? Is that what we became angels for? his presence occupied the entire space and riveted one’s Is that the whole point of having supernatural powers and attention in such a way that his madness was almost con- hyper-frequency energies? They might as well have us tagious. I, personally, could not handle him for more than pushing paper and filling out forms in triplicate! In fact, I twenty minutes at a time. bet that’s what they…

In our initial session, it was determined that much of this Therapist: Excuse me, but I’m human and…just what is angel’s trauma was due to occupational hazards that are track A? apparently common in his profession. Obtaining an intelligible history, however, remained elusive. An excerpt Angel: That’s the Nature Track. from the transcript of that session follows: Therapist: Hiking? Therapist: So, already at a young age, you had determined a career for yourself? Angel: No. Nature. Like Physics.

Angel: Doc, I can’t describe to you how excited I was as Therapist: I’m interested. How do they teach physics up a young angel when I saw the big guys doing all that stuff! there? I so eagerly awaited the day that I too could mess around with the laws of nature, transforming water into blood, Angel: Dull. It’s all the skill of understatement, you see. making ashes into bugs, splitting oceans, totally overturn- How to make something real spectacular look normal. ing the whole scheme of things just to mess up people’s Eventually, if you’re dull enough, they pack you off to The minds! This stuff was better than playing with a ton of Academy of Natural Science. That’s a post-secondary insti- dynamite! tution where you learn how to make just about anything look normal: Orbiting planets, energy fields, even birth and Therapist: So how did your parents react to all this? death—those guys can take the most amazing, inexplicable miracles and make them look so normal, nobody will even Angel: Parents? ask a question. Why, the entire cosmos is being regenerat- ed out of absolute nothingness at every moment, and Therapist: Oh, yes. Well, your teachers in school, then. nobody even wonders about it! Can you imagine?? What did they think of these destructive tendencies and ambitions of yours? Therapist: They have a technique?

Heaven Exposed are the ultimate angels! Why, if it weren’t for us, human- ity would never have survived this long. You would all The Shushan Files have been zapped—by totally natural causes, of course— at the very first act of inconsistency.

Therapist: By the track A guys? Angel: Basically, there are two tricks: One is consistency. You know, you do something just once and every- Angel: And track C. And track D. Why, if it were up to body’s talking about it. You continue doing it over and them, anything that didn’t fit in to a neat, orderly scheme over like nothing happened, and they take it for granted. of things wouldn’t exist longer than a nanosecond. It’s a cover-up game. I figured that out without even They’re all procedural programmers—everything’s got to going to their dumb institution. be real predictable, including the end user. And, as we all know, nothing’s messier than a human being. Bad end Therapist: And the other trick? users. Bad, bad, bad..

Angel: That’s a matching game. Gets a little more com- Therapist: And just why are you seeing me then? plex, but still pretty insipid. You match up behaviors with the features of objects, so that things appear to be behav- Angel: You guys are just so chaotic, wild, unpredictable, ing according to their own makeup. Eventually, people mischievous, erratic and totally lovable! Just nothing you may even start believing that everything just follows a do fits into any pattern. You know, there’s nothing in the simple one-dimensional paradigm of cause and effect. universe as unpredictable and messy as a human being. Isn’t that crazy? It’s a twenty-six dimensional universe That’s why I find you so fascinating. And so do all the and these guys make it look like time has only one other track B guys. We strongly identify with you. That’s dimension! why we’re always out there saving your skin at the last moment. Therapist: Sounds like that takes a lot of skill, ingenuity, knowledge… Therapist: Track B is…Cognitive Therapy. Object Programming? Chaos Theory? Angel: And no inspiration. You know who that track is for? It’s for the guy who can make Chopin and Liszt Angel: Track B is the Supernatural Track. Miracles. sound like computer-generated trivia. Guys who can take Signs, Wonders. Blow consistency and nature out the a masterpiece of a landscape and make a six color paint- door! Without us, you guys would be nowhere! Take by-numbers set out of it. Guys who can transform the yourself, for example. You know how many times over world’s most hilarious joke into a bedtime story. the last twenty four hours one of my friends had to whisk you out of the hands of those nature fiends with an open Like Joe Angel. You know, the kid with the bow tie and miracle? neatly combed hair? Why I remember when Joe bought his first fireworks set. He handed out earplugs to the Therapist: I didn’t notice. whole neighborhood and made sure to set it off in the Angel: Yes!! Now you’re getting it! That’s the whole middle of the day when nobody was home. At carefully problem! That’s what we’ve been having to deal with all planned, three minute intervals—just to be consistent. this time! And it’s driving us nuts. It’s those Nature Then he mailed out letters of apology…… Fiends, and, doc, there’s nothing we can do about them!!

Therapist: And you disagree with this sort of procedure. At this point, Angel began raving and ranting until he Angel: Blow the neighborhood to pieces, that’s what I was about to dissolve into the ether. I quickly called our say! If you’re not going to shock anyone, so what’s the session to an end, allowing myself enough time for point? That’s why they put me in track B. research before the next visit.

Therapist: That’s the destructive track? Like the Angels of Doom type of thing? Session II

Angel: Destructive? Doom? Are you kidding?! Track B Throughout the week following that visit. I carefully

Heaven Exposed Therapist: Uh, I’m a psychologist… The Shushan Files Angel: It’s okay. You’ll recover. The point is that’s not the point. It’s that, nevertheless, whatever happens down here starts off in much more abstract terms at a deeper level of existence. So by a little messing around with the noted incidents in my life that appeared out of the nor- wiring up there, we can have a major impact on what mal pattern. As it turned out, I found myself unable to happens down here! determine any pattern of normalcy to judge by. It turned Therapist: How does that differ from standard physics? out that almost nothing was predictable. Yet, in hind- sight, all seemed quite natural. This in itself, opened my Angel: It doesn’t, really. And that’s the beauty of it. We mind to hear in greater depth what the angel had to say. can blow their whole front and keep the system intact at the same time! The angel arrived for the next session late and with obvious signs of depression. His wings were visibly Therapist: Blow their… more wilted and the glow around his face was rather green. I felt it necessary to direct our conversation Angel: Remember? The consistency game! And the towards matters which he found stimulating and uplift- matching game! When we start fiddling around with their ing. A significant portion of that session follows: code, consistency is out the window! And behaviors no longer match object properties! So everybody points and Therapist: We’ve talked enough about that, now. I’d like says, “Look! A miracle, a miracle!” Even though every- to hear a little about your own track, track B. thing beforehand was also a miracle. But now they notice it. It totally blows their minds. Angel: Track B was everything I ever wanted to learn. Basically, it was about how to sabotage the track A guys. Therapist: Whose minds?

Therapist: Espionage? Angel: Listen, doc, I’m really not supposed to let any of you material beings in on this, but since I trust your pro- Angel: That’s it! But very hi-tech. Ooooohh! I like it! fessional confidentiality, and you are my doctor and all, What was that word you used again? E S P I O N A G this is our plan: We figure that with enough strategically E. Yes! We totally messed up everything those guys had placed miracles of this sort, eventually the whole cover- so neatly programmed. Doc, it was so neat! up will be shattered! I mean, eventually people will start Therapist: Uh, I’m a little worried for the couch you’re questioning everything. They’ll see through the whole jumping on. Perhaps you’d like to walk around a little as façade and realize that the whole thing is one blasted you talk? miracle!!

Angel: ? We almost accomplished that, you know, back in the good old times. I was just a little guy then, but I got to Therapist: Alright, then maybe just hover. watch it on the news. They totally blew away the minds of the greatest scientists of their day! And these were Angel: Let me tell you how it works. The material humans that knew stuff! They could handle the stick-to- world is just a product of layers upon layers of pro- snake, water-to-blood, and even multiple terrestrial gramming and interface, all of which serves to protect amphibian stuff. But when our guys started getting into the end user from the deep abstractions of higher-level ashes turning into insects and light becoming thick dark coding. I mean, if you would try to generate this world and stuff like that—they were lost, just lost. Eventually, straight out of the embedded instruction set, there’s no even the most committed naturalists had to concede the way you could get a physical world out of that. Not even track A guys are not in charge. from system native code, or even assembly or even a 26GL language. You need to totally get away from the Because they’re not!! They never were! It’s a bloody native stuff into highly metaphorical and deeply defined chutzpah of theirs, parading themselves before the whole interfaces… world like they’re the ultimate masters of the universe!!

Heaven Exposed The Shushan Files Therapist: Whereabouts? Angel: Persian Kingdom. Asinine King. Clandestine Jewish Queen. Megalomaniac advisor.

Look, doctor, you’re a good doctor, but if you would Therapist: Shushan? hear some interns whispering that you held complete mastery over your patients, wouldn’t you protest? Isn’t Angel: Doc! No!!! Please! I can’t I can’t!!! that the ethical thing to do? Of course it is. But these track A guys—ethics? The whole world was putting up Therapist: Oh well. It was a good couch. temples to worship them, offering them sacrifices, singing and dancing their praises just to get on their good Angel: SHUUUSHAAAAAAANNNNNNNN side, and do you think they said a word?! If you don’t NOOOOOOOO!!!! mind me saying so, I think they got a big kick out of it! Obviously, at this point it was necessary to cut the That’s where we came in—with official orders from the appointment short, once again. Boss, of course—the Big Boss—and we blew their ploy. Boy, by the time we were finished, that whole country, even their top honcho knew who is really in charge! Session III Therapist: It appears this was a major turning point in Over the next week, the image of the Angel vaporizing my your life. couch and the sound of his high-pitched scream haunted Angel: Yes. me incessantly. So did his perspective of the true workings of everyday physics. More and more, I noticed in my Therapist: But by the time you got out of school, things daily life strange coincidences and eerie, unexpected weren’t the same anymore. events. By the end of the week I was looking under the bed, behind walls and up on the ceilings for hidden Angel: You’ve been at this profession a long time, doc. I angels. At times, I regretted taking this patient on, as I felt can tell. You’re two steps ahead of me. No, it wasn’t the the strain on my own mental health. same. The whole paradigm had shifted. No more Pharaohs, no more Egypts, no more wild and radical By telephone, it was agreed that our subsequent meeting spirits like Moses and Joshua around either. Sure, the would take place in a sealed and padded chamber. I track A cult had suffered some major credibility defeats, instructed the Angel on relaxing breathing techniques, but at the same time, our guys had been so shackled with and suggested he take frequent outdoor excursions and bureaucracy… get plenty of exercise to reduce stress and anxiety. Pharmaceuticals were not applicable in this case. Except Therapist: Did you receive a position upon graduation? for myself.

Angel: I jumped straight into senior office. I was pleasantly surprised when the Angel appeared on the dot for the appointment, a calm, relaxed aura about Therapist: And what was your first assignment? him. During our session, he found himself capable of relating incidents lucidly and even with some objectivity. Angel: It was, it was…doc…I don’t know if I can han- The following transcript has been edited for the sake of dle talking about this…do we have to? the professional reputation of those involved:

Therapist: Well, if you want me to help, we’re going to Therapist: Now take a deep breath, and while breathing have to come head on with it at some point. it out, say, “Shuuuuuushaaaaaaan.” Come on.

Angel: Okay. I understand. Angel: Shu-u-u-u-usha-a-an.

Therapist: Was it still in the ancient world? This exercise was repeated several times, until the desired state was achieved. Angel: Doc, I don’t know. I mean, I don’t know if I can talk about it. It was very traumatic.

Heaven Exposed do a number like that again. I got to tell you about what The Shushan Files they did in Egypt when I was little… Therapist: Let’s stick to…

Angel: Yeah, okay. The guy asked for suggestions. Of course, our team had great suggestions. And we were Therapist: That’s it. Now, let’s start from your initial fully prepared. We had our charts, portfolios, 3D simula- briefing on the Shushan affair. And remember, if any- tions, all at our fingertips. And there were so many ways thing seems to be too traumatic to discuss, just repeat to go. Hey, we even had a plan to blow Haman and his this exercise and continue. entire army off the surface of the planet without causing any harm whatsoever to innocent bystanders! Now if that Angel: Shuuuuuushaaaaaan. I remember the briefing wouldn’t be an eye-opener, I don’t know what would. room well. I sat there with my buddies from our office, guys I really respected and could work together with as Therapist: Neat. a team. And there were these other guys there. Angel: But it was knocked down. The coordinator guy Therapist: Any that you recognized? pointed out that this didn’t take into account the natural means already at our disposal. Such as the fact that the Angel: Yeah. One of them was Joe Angel. That’s how I Queen was Jewish and so on. So I spoke up—’cause it figured out they must have been from the ‘A’Team. But, really bothered me to see my buddy’s great ideas shot for the life of me, I couldn’t figure out what in heaven’s down just like that—and I asked a simple question. name the ‘A’ Team was doing there. This was a miracle job, for earth’s sake! Therapist: Yes?

Therapist: But the project coordinator explained. Angel: Shuuuuuushaaaaaaaan SHUUUUUU- USHAAAAAAAAN. Angel: He said, well, to tell you the truth, I didn’t really follow what he was talking about. Therapist: Are you ready now?

Therapist: Try to remember. Perhaps you did follow, Angel: Okay, look I should have kept my mouth shut. But but you don’t want to remember. they had this planned anyways, I know. So I said, “So if you’ve got all these natural means at your disposal, what Angel: He said this project was going to be something do you need a miracle for?” completely new and revolutionary. A major step forward in the development of cosmos technology. Which I don’t Therapist: Good question. get. I mean, if you want to go forward, what are those ‘A’ guys doing here? This just sounds like more of their Angel: Dumb question. The next thing the coordinator stinking bureaucracy, that’s what it is! If they would did was turn to the ‘A’ guys and say to them, “So then, only let us have some free reign… how would you fellows deal with this utilizing all the natural means at your disposal? Do we need a miracle after Therapist: Say with me, “Shuuuuu….” all.” Doc, my buddies were ready to have me evaporated.

Angel: …shaaaaaaaannnnnnnn. In the meantime, these ‘A’guys are going on and on about how with the proper political push and pull, a few very Therapist: Let’s talk in objective terms. Just describe predictable assassinations here and there, and a touch of what happened, we’ll keep the judgments for later. palace intrigue the whole job could be pulled off without Angel: Alright then. Of course, he described the situa- any external intervention whatsoever. Who needs mira- tion down there. You guys were in hot trouble once cles, they said. Yes, doc, they actually said that to our again, and we had to jump in and save you. Typical case, faces! except that this was the first time we had to do this on a Therapist: Shuuuuuu… major scale since the Israelites had left the Land of Israel. But that was no sweat. I mean, Egypt was also Angel: shan. You ain’t heard nothing yet. You see, the outside of Israel, and hey maybe this was our chance to coordinator disagreed with them too!

Heaven Exposed Angel: They have substandards. He-he-he. Why, that’s it, doc! That’s their whole problem! They have so many rules The Shushan Files and regulations and red tape—but itt’s all on purpose! The whole thing is a cover-up! The Laws of Nature are a conspiracy!

Therapist: That must have been a relief. Therapist: But as far as conflict with your standards….

Angel: A relief!? It was a nightmare!! If we didn’t get Angel: Did you get that, doc? The laws of nature are a the job, at least we could just walk away and let those conspiracy!! That sums it up in one sentence! And he guys make a mess of things. Next time, they’d call us wanted us to go into cahoots with them! He was demand- back for sure. But no. This guy had the most nefarious ing unethical collusion! scheme you could imagine up his sleeve: He wanted us to work together!!! Therapist: Let’s speak objectively again. Let’s think into just where it is that your team and the track A angels are in Therapist: Stay objective. Tell me his words. conflict. That way…

Angel: He said, “Guys, I want you to work together on Angel: We have ethics. Can you call what they do ethical? this and come up with the most original miracle ever. Aside from the collusion bit. Look, I know that’s shock- One that breaks none of the standards of team ‘A’, yet ing. It’s outrageous. It’s also the fact. The Laws of Nature fulfills all the requirements set by the Miracles have no ethical considerations. They are programmed Standards Committee.” strictly according to just the highly rationed energy allot- ted to the cosmos for each specific moment. Therapist: You have standards? Therapist: But this way, there is no conflict of job Angel: Doc, you’re a nice guy. Don’t say things like description. that. Of course we have standards. We’re a highly respected professional community. If we didn’t have Angel: That’s how it’s supposed to be. But this guy, this standards, how could we protect our work force, our coordinator guy, he comes along and tells us we have to reputation? Any nerd Joe Angel could come along run- break all the rules! We have to make miracles under their ning some dumb and natural sequence and throw in a supervision. Natural Miracles he wanted! They wanted miracle once in a while to keep things working. Now, energy levels that had never before been allowed into the this guy’s not union, he’s untrained, and he doesn’t pay cosmos to enter quietly and fit into natural schemes! They dues. That’s why if a miracle is to be performed, it has wanted miracles that took into account all the natural phe- to be done by licensed track ‘B’ engineers. And there are nomena and didn’t disturb any of them! They wanted basic, minimum requirements. Any miracle performed physics to act ethically! They had us make focus groups must: and team confidence building sessions, white galaxy river rafting together. We had to discuss our differences and 1) Involve new energy from beyond the standard cosmic commonalities and go to parties together. It was sick! sick! system. sick!!

2) Be directly under the supervision of the Heavenly SHUUUUUUUUSHAAAAAAAAAA!!!!!! Court of Justice. Therapist: Stay objective now. Let’s talk about your suc- 3) Have its origin in some super-cosmic system that was cess. After all… in existence prior to the completion of the six days of creation. Angel: SH AAAAAAAAN N N N N N N N N …………. Therapist: What happened to blowing minds and opening eyes? Therapist: No! Not the padding! We need the….

Angel: That’s the art of it. You don’t standardize art. Angel 2343bx8.5 never returned to my office, at least not Standards are just to keep out amateurs and scabs. in that original physical form. It was determined that our next session would have to be by long distance phone call. Therapist: And the ‘A’ team, they have standards, too?

Heaven Exposed while I’m up here… The Shushan Files Therapist: I see. Let’s return to the Shushan Project then. Can you handle that?

That way, he would be able to retain a non-physical Angel: I’ll have to give it a try. But if I start getting form, which could withstand extremely high levels of overexcited, Doc, please step in. You know, a little excite- emotional current, and nevertheless continue with our ment up here has major repercussions down there. I gener- therapy sessions. ally enjoy explosions and stuff, but I could get in deep trouble…especially with those weather guys…

Therapist: I see. Well then, just take a…I mean calm Session IV down and relax and feel real good and sunshine-like. And describe to me just what went on in those focus groups. Over the week awaiting that phone call, the Angel’s absurd accusation, “The Laws of Nature are a conspira- Angel: Focus. Groups. They told us we had to speak what cy” rang in my mind like the inane melody of a country was on our mind. Like, what we felt was the inner purpose hit played and replayed mercilessly through the speakers to our work, where it was all heading. So these guys start- of the clinic’s waiting room. I had heard conspiracy the- ed their holier-then-thou stuff about how they were ories to explain behavioral psychologists, Internet demonstrating the ultimate viability and true infiniteness advertising, continental drift and adolescent acne-but of the Infinite Light. the Laws of Nature? As far as I was concerned , it was the laws of nature that paid my bills, ensured the earth Therapist: That must have made you feel rather jealous-I would be under my feet every morning when I arose and mean, in a sunshine-like way. guaranteed that what doctors knew one day would not Angel: They were basically trying to say that if the Infinite change the next. How could a conspiracy be so infalli- Light could not handle rules and regulations, consistency ble? and high-resolution finitude, then it was not really, As I have mentioned paying my bills, I should note that absolutely infinite. collecting payment from the patient’s insurer proved Therapist: And that spread some sunshine on the topic? somewhat awkward. For one thing, the address supplied simply did not exist in this universe. Fortunately, I was Angel: Actually, it made it rather bleak. I mean, they had able to ignore this matter, as I had coincidentally a point. The Ultimately Infinite has to be able to go any- received a promotion to department manager at the clin- where. That meant they were actually bringing up a good ic and come into some extra cash by winning a lottery argument for their scheme. Nevertheless, we countered that very same week. them right off!

Finally, the phone call came, at the appointed time. This Therapist: With clarity and brightness! time proved the most fruitful of all. Angel: We pointed out that they had gone way too far. Therapist: So, um, er, how’s the weather up there? Why, the creatures down there believe that all there is finitude, we said. They’ve completely forgotten about the Angel: Doc, stay professional. Infinite! What they need is some more thunder and light- Therapist: Excuse me-but actually, I was planning on ning… golf this afternoon, considering the stress of these ses- Therapist: NO! I mean, are you sure? sions and.. Angel: Some wild demonstrations of Infinite Power! Angel: Forget it. They’re planning a sudden thunder- storm. Therapist: Like maybe a big blue sky?

Therapist: Thanks. Now, have you been practicing your Angel: But they countered that, as well. They actually said breathing techniques on a regular basis? they sympathized, that they had the same goal in mind… Angel: Doc, you don’t want me to take a deep breath

Heaven Exposed The Shushan Files

Therapist: That was certainly a good way to spread some light on the situation.

Angel: Doc, stay professional. It’s gonna rain. Forget the golf.

Therapist: Oh, I wasn’t even…

Angel: They said that open miracles alone can also be misleading...

[For “The Shushan Files Part II,” see http://www.chabad.org/Article.asp?AID=112010]

By Tzvi Freeman, [email protected], author of Be Within, Stay Above and Bringing Heaven Down to Earth.

Voices love or self-worth has utterly vanished. Making the Grade Last week, on just such a day, my usually cheerful by Chana Weisberg daughter came home from school completely despondent. Slowly and reluctantly, she pulled out a test paper from her knapsack and, with downcast eyes, asked me to sign it. She was trying to fold over her low grade, but I need not have even seen the crumpled paper. The sad look in her eyes told me more than any number on a paper could reveal. The French are proud of their high couture and cuisine, Her grade made her feel like a valueless failure, not wor- the English have their fixation with propriety and political thy of being loved. institutions, the Americans' greatest passion is their pop cul- Looking down at my precious daughter, understanding ture. And here, in Canada, we obsess over... the weather! so well her inner turmoil, I wondered how I could convey Rarely will a conversation pass without some mention to her that she was loved despite any failed endeavor. Being of the weather. The weather makes the top headlines in the so intimately familiar with those feelings myself at the time, news and is broadcasted several times a day. Nor can you I knew how important it was for me to reach into her sad blame us Canadians for this mania, living as we do in a eyes and explain to her that she was worth so much more country that experiences such extreme changes -- from hot, than red pen marks on a paper. That no event in her day -- humid summers, to blistering cold, snow-banked winters. or in her life, for that matter -- would take away from her On days when the sun shines, people's faces shine intrinsic worth. That nothing would diminish from who or brightly as they express how happy the warmth makes them what she was, or of how deserving of love she was. feel. And on days when the clouds loom dark above us, Certainly, I feel proud of her accomplishments when she when the winds gust and the rainstorms pound the pave- succeeds. But that is pride, not love. Of course I prod her to ment, you'll hear conversations about headaches pounding exert her greatest efforts and extend herself to her limits. on throbbing temples. Tempers will flare as the atmosphere But all that is only ways of finding expressions for her tal- becomes as dark and gloomy indoors as it is outdoors -- all ents and capabilities. due, of course, to the weather! None of her successes or failures increases or diminish- After all, aren't we all products of our environment, es one iota of her intrinsic worth as a creation of G-d, or the allowing the outside atmosphere to permeate within? love that I will always unconditionally feel for her as my Each of us has his days. daughter. There are days when I feel like the sun is smiling down And as I spoke to my precious daughter, I, too, realized on me. Just about everything is going right. that though it is up to us to try our best and exert ourselves to the utmost, no grade, no failing on our part and no nega- My kids and husband are happy, generous and loving. tive circumstance in our lives can ever affect our intrinsic My car starts with hardly a purr and drives uneventfully worth as a beloved child of G-d. through calm traffic. My friends call just to share a kind word and strangers smile at me at the grocery checkout ------counter. If I'm really lucky, I'll even get a compliment from Somehow, despite the dark clouds of our Canadian my boss at work. weather outdoors, I no longer felt any desire to crawl into a I'm riding the clouds, exulting in the love and kindness corner. around me. On these days, I smile inwardly and luxuriate in The room was filled with too much sunshine. self-love. Then there are days when everything seems to be going wrong. The dinner burns. My favorite outfit no longer fits Chana Weisberg is the author of two books on the lives of Biblical properly. My creativity is stymied, my work unproductive. women and on the feminine soul. She is the dean of the JRCC Institute My children are complaining. And to top it off, my car gets of Torah Study in Toronto and lectures worldwide on issues relating a flat tire. to women, relationships and mysticism On those days, I want to crawl into a corner and never come out. I feel like an empty, valueless thing. Any self-

Tetzaveh/Zachor

Exodus 27:20-30:10; Deuteronomy 25:17-19 Week of February 29--March 6 ,2004

G-d tells Moses to receive from the Children of Israel pure olive oil to feed the "everlasting flame" of the menorah, which Aaron is to kindle each day, "from evening till morning."

The priestly garments, to be worn by the Kohanim (priests) while serving in the Sanctuary are described. All Kohanim wore: 1) the ketonet -- a full length linen tunic; 2) michnasayim -- linen breeches; 3) mitznefet or migba'at -- a linen turban; 4) avnet -- a long sash wound above the waist.

In addition, the Kohen Gadol ("high priest") wore: 5) the efod, an apron-like garment made of blue, purple and red- dyed wool, linen and gold thread; 6) the choshen, a breast- plate containing twelve precious stones inscribed with the names of the twelve tribes of Israel; 7) me'il -- a cloak of blue wool, with gold bells and decorative pomegranates on its hem; 8) the tzitz -- a golden plate worn on the forehead bearing the inscription "Holy to G-d".

Tetzaveh also includes G-d's detailed instructions for the seven-day initiation of Aaron and his four sons -- Nadav, Avihu, Elazar and Itamar -- into the priesthood, and for the making of the Golden Altar on which the ketoret ("incense") was burned.

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This being the Shabbat before Purim, on which we celebrate the foiling of Haman the Amalekite's plot to destroy the Jewish people, the weekly Parshah is supplemented with the Zachor reading (Deuteronomy 25:17-19) in which we are commanded to remember the evil of Amalek and to eradicate it from the face of the earth.

integral partner in the events and undertakings that forge a clan of liberated slaves into G-d's people. It is as if Moses FROM THE CHASSIDIC MASTERS cannot accomplish anything without Aaron, and Aaron, in turn, is likewise dependent upon Moses in the fulfillment of his role. Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson [Indeed, there is a Midrash that reveals that, originally, Moses was destined to be the Kohen and Aaron the Levite, Aaron and that G-d reversed their roles when Moses refused his commission at the Burning Bush. According to this, the Moses is true and his Torah is true (Talmud, Bava Batra 74a) brothers' roles are not only interdependent, but also inter- changeable!] Be of the disciples of Aaron: one who loves peace, pursues peace, loves G-d's creatures and draws them close to Torah The construction of, and the service in, the Tabernacle is a (Ethics of the Fathers 1:12) case in point. In the Parshah of Tetzaveh we read how G-d assigns to Aaron and his sons the responsibility of conduct- The story of the formative generation of Jewish nationhood ing the service in the Tabernacle: they are to represent the portrays Moses as the epitomical leader of Israel. It is he who people in the endeavor to approach and interact with G-d by takes the Children of Israel out of Egypt. It is he who offering sacrifices to Him and performing the other services receives the Torah from G-d and teaches it to the people. It in the Sanctuary. This would seem to designate the is to Moses that G-d addresses His instructions regarding the Tabernacle as Aaron's "domain." Yet, as mentioned above, it making of the Tabernacle which is to house the Divine is Moses who must construct the Tabernacle. And it is Moses Presence in the Israelite camp, and Moses is also described who must initiate Aaron into the priesthood. For seven days, as the one who "made" it (although the actual construction Moses is to serve as a Kohen (in effect, assuming Aaron's was done by others). It is Moses who feeds, nurtures and role), offering the sacrifices brought by Aaron and his sons. guides the people of Israel (and bears the brunt of their com- The Tabernacle is indeed Aaron's domain--after the seven- plaints and rebelliousness) as he leads them in their volatile day initiation period, only he and his sons can perform the 40-year journey from Sinai to the Promised Land. service there--but it is a domain he can attain only in con- junction with Moses. But a closer reading of the Torah's account reveals the leadership of Israel to have been a team effort: ever-present at The Kiss Moses' side is his older brother, Aaron. At times Aaron's role is strongly pronounced, at times it is scarcely discernable, The opening verses of Tetzaveh offer a striking example of but he is always there. the interwovenness of Moses and Aaron's roles:

When Moses confronts Pharaoh, it is together with Aaron, And you, [says G-d to Moses,] shall command the children who plays a major role in performing the miracles and bring- of Israel, that they bring you to pure olive oil crushed for the ing on the plagues that force the release of the Israelites. light, to raise the ever-burning lamp. When G-d commands His first mitzvah to the Jewish people, it is addressed "to Moses and to Aaron"---a phrase that often In the Tent of Meeting, outside the Parochet which is before appears in the Torah amidst the many "And G-d spoke to the Testimony, Aaron and his sons shall order it from evening Moses" introductions to its laws. When the people complain, to morning before G-d. it is "to Moses and to Aaron" that they address their griev- ances; when Korach challenged Moses' leadership, it was a Aaron and his sons are entrusted with the task of lighting the rebellion also (indeed, primarily) against Aaron's place in the Menorah; yet the oil for this lighting must be brought to leadership. Moses.

What is striking about the Moses/Aaron dyad is that Aaron Indeed, in these two verses lies the key to understanding the does not fit the familiar molds of the "right-hand-man" or partnership of Moses and Aaron in the leadership of Israel. "second-in-command." Nor is there a clear-cut division of tasks between the two brothers. While Moses is certainly the In Exodus 4:27, the Torah describes a dramatic reunion more dominant figure in the narrative, Aaron is always a full, between the two brothers at the foot of Mount Sinai. Sixty

FROM THE CHASSIDIC MASTERS

continued wisdom and will--is the very embodiment of perfection and truth. Aaron, who spearheads the human effort to serve G-d years earlier, as a young man of twenty, Moses had fled by uplifting to Him the materials of His creation, is the Egypt; now the 80-year old shepherd is on they way back to vehicle of benevolence and peace. Together, they make and Egypt, having been commissioned by G-d to redeem His lead Israel--the bridge between Creator and creation. people from slavery: And G-d said to Aaron: "Go to the wilderness to meet A Long Pole Moses." And he went, and met him at the mountain of G-d, and kissed him.

The Midrash describes the brothers' kiss in cosmic terms: Here's the problem: you're here, and you want to be there This is what the verse (Psalms 85:11) refers to when it says, ("there" being someplace better, loftier, more spiritual than "Benevolence and truth are met together; righteousness and "here"). But you're not there, and won't be there for a good peace have kissed." "Benevolence"--this is Aaron; "truth"-- while, perhaps ever. this is Moses. "Righteousness" is Moses; "peace" is Aaron. So do you act as if you're already there? Or do you tell your- Moses and Aaron were commissioned to create a people self that here's just fine, and who needs there anyway? who would serve as G-d's "light unto the nations"--as the disseminators of G-d's wisdom and will to His creation. You can become a hypocrite, or you can come to terms with This is a task that is, by definition, impossible: G-d is infi- your limitations. But there's also a third way--the way of the nite, perfect and absolute; the world He created is finite, Long Pole. ever wanting, and notoriously unstable. Yet the Jew must, ------can and does straddle this paradox, his daily life a paradigm of divine absolutes acted upon a temporal world. In the outer chamber of the heichal (Sanctuary) in the Holy Temple stood the menorah--a five-foot, seven branched can- The two sides of this paradox are expressed in the above- delabra of pure gold. Every morning, a priest filled the quoted verses from the beginning of Tetzaveh: the people of menorah's seven lamps with the purest olive oil; in the after- Israel are called upon to "raise an ever-burning lamp"--a noon, he would climb a three-step foot-ladder to kindle the lamp that is eternal and unvarying; yet this lamp must burn menorah's lamps. The seven flames burned through the and shed its light "from evening to morning"--within the night, symbolizing the Divine light which radiated from the ever-changing conditions of a temporal world, in which Holy Temple to the world. darkness and light alternate, intermix and supplant each other. Actually, it did not have to be a priest (kohen) who lit the menorah--the law states that an ordinary layman can also perform this mitzvah. But there is also a law that restricts Here are delineated the respective functions of Moses and entry into the Sanctuary to priests only--ordinary Israelites Aaron: Moses is the source of the "pure oil" that fuels the could venture no further than the azarah, the Temple court- "everlasting lamp"; Aaron is the one who introduces this yard. light into the "from evening to morning" reality These two laws create a legal paradox: a layman can light the To forge the nation that will straddle this paradox required menorah; but the menorah's designated place is inside the "representatives" of the different divine forces at play: on Sanctuary, and a layman cannot enter the Sanctuary. the one hand, the divine attributes of "truth" and "righteousness" from which stem the absolutism and immutabili- Technically, there are solutions: a layman can light the meno- ty of G-d's Torah; on the other, the equally divine attributes rah by means of a long pole, or the menorah can be carried of "peace" and "benevolence" from which stem the diversi- out to him by a kohen and then replaced in the Sanctuary. But ty and subjectivity of G-d's creation. the inconsistency remains: if the Torah believes that an ordinary person should be able to light the menorah, why doesn't Moses--teacher of the Torah and conveyer of the divine

when you were tired and exhausted; he did not FROM THE CHASSIDIC MASTERS fear G-d. Therefore... you must obliterate the memory of Amalek from under the heavens. Do continued not forget. it place the menorah in a part of the Temple accessible to ordi- Deuteronomy 25:17-19 nary people? And if the sanctity of the menorah is such that it requires the higher holiness of the Sanctuary, why does the The Jewish people had just experienced one of the greatest Torah permit someone who cannot attain this level to light it? manifestations of divine power in history. Ten supernatural plagues had compelled the mightiest nation on earth to free This paradox, says the Lubavitcher Rebbe, is intentionally set them from their servitude. The sea had split before them, and up by the Torah in order to convey to us a most profound les- manna had rained from the heavens to nourish them. How son: the lesson of the long pole. could they possibly question "Is G-d amongst us or not"?

The lesson of the long pole says that we should aspire to spir- Yet such is the nature of doubt. There is doubt that is based on itual heights that lie beyond our reach. Not that we should pre- rational query. There is doubt that rises from the doubter's sume to be what we are not--that would be like an ordinary per- subjective motives and desires. But then there is doubt pure son entering the Sanctuary--but neither should we desist from and simple: irrational doubt, doubt more powerful than rea- our efforts to reach that place. Even when we know that we, son. Doubt that neutralizes the most convincing arguments ourselves, will never be "there", we can still act upon that and the most inspiring experiences with nothing more than a place, influence it, even illuminate it. cynical shrug.

At times, this means that someone from that higher place Such was the doubt that left the Jewish people susceptible to reaches down to us. At times, it means that we contrive a way attack from Amalek. "Amalek," in the spiritual sphere, is the to reach beyond what we are at the present time. In either case, essence of baseless, irrational indifference; in the words of we are what Rabbi Sholom DovBer of Lubavitch calls a "lamp- the Midrash: lighter": a person who carries a long pole with a flame at its end and goes from lamp to lamp to ignite them; no lamp is too What is the incident (of Amalek) comparable to? To a boiling lowly, and no lamp is too lofty, for the lamplighter and his tub of water which no creature was able to enter. Along came pole. one evil-doer and jumped into it. Although he was burned, he cooled it for the others. So, too, when Israel came out of Egypt, and G-d rent the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he Amalek received his due from them, he cooled* the awe of them for the nations of the world (Midrash Tanchuma, Ki Teitzei 9). The people of Israel journeyed... and they camped in Rephidim.... This is why Amalek and what he represents constitutes the arch enemy of the Jewish people and their mission in life; as And [Moses] named the place "Challenge and Moses proclaimed following the war with Amalek, "G-d has Strife" because of the strife of the people of Israel sworn by His throne; G-d is at war with Amalek for all gen- and their challenging of G-d, saying, "Is G-d erations" (Exodus 17:16). Truth can refute the logical argu- amongst us or not?" ments offered against it. Truth can even prevail over mans selfish drives and desires; for intrinsic to the nature of man is Then came Amalek and attacked Israel in the axiom that "the mind rules over the heart"--that it is with- Rephidim. in a person's capacity to so thoroughly appreciate a truth that it is ingrained in his character and implemented in his behav- Exodus 17:1-8 ior. But man's rational faculties are powerless against the challenge of an Amalek who leaps into the boiling tub, who Remember what Amalek did to you on the road, on brazenly mocks the truth and cools man's most inspired your way out of Egypt. That he encountered you on moments with nothing more than a dismissive "So what?" the way and cut off those lagging to your rear,

FROM THE CHASSIDIC MASTERS But there remains one enemy which threatens also the post- continued Exodus individual: Amalek. Amalek "knows his Master and consciously rebels against Him." Amalek does not challenge the truth with arguments, or even with selfish motivations -- he just disregards it. To the axiom, "Do truth because it is true," Amalek says "So what?" Armed with nothing but his chutzpah, The Bottleneck Amalek jumps into the boiling tub, contests the incontestable. And in doing so he cools its impact. Amalek attacked Israel "on the road, on the way out of Egypt," as they were headed toward Mount Sinai to receive Beyond Reason G-d's Torah and their mandate as His people. Here, too, history mirrors the inner workings of the soul: the timing of the How is one to respond to Amalek? How is one to deal with the historical Amalek's attack describes the internal circum- apathy, the cynicism, the senseless doubt within? Amalek is stances under which the pestilence of baseless doubt rears its irrational and totally unresponsive to reason; the answer to head. Amalek is likewise supra-rational.

In the Passover Haggadah we say: "In every generation one In his Tanya, Rabbi Schneur Zalman of Liadi discusses the faith must see himself as if he himself came out of Mitzrayim." in G-d that is integral to the Jewish soul. Faith is not something Mitzrayim, the Hebrew word for Egypt, means "narrow that must be attained; it need only be revealed, for it is woven straits"; on the personal level, this refers to what Chassidic into the very fabric of the soul's essence. Faith, continues Rabbi teaching calls the "narrowness of the neck" which intersects Schneur Zalman, transcends reason. Through faith one relates between the mind and the heart. Just as, physically, the head to the infinite truth of G-d in its totality, unlike the perception and the heart are joined by a narrow passageway -- the neck achieved by reason, which is defined and limited by the finite -- so it is in the spiritual-psychological sense. Although, as nature of the human mind. Thus Rabbi Schneur Zalman mentioned above, the mind possesses an innate superiority explains the amazing fact that, throughout Jewish history, many over the heart, it is a most difficult and challenging task for thousands of Jews have sacrificed their lives rather than a person to exercise this superiority -- to direct and mold his renounce their faith and their bond with the Almighty, including feelings and desires to conform with what he knows to be many who had little conscious knowledge and appreciation of right. This is the "Exodus from mitzrayim" that is incumbent their Jewishness and did not practice it in their daily lives. At on each and every generation: the individual challenge to their moment of truth, when they perceived that their very iden- negotiate the narrow straits of his internal "neck," to over- tity as Jews was at stake, their intrinsic faith -- a faith that come the material enticements, the emotional subjectivity, knows no bounds or equivocations -- came to light, and over- the ego and self-interest which undermine the mind's author- powered all else. ity over the heart and impede its influence on the person's character and behavior. The Jew's response to Amalek is to remember. To call forth his soul's reserves of supra-rational faith, a faith which may lie As long as a person is still imprisoned in his personal buried and forgotten under a mass of mundane involvements mitzrayim, he faces many challenges to his integrity. As long and entanglements. A faith which, when remembered, can meet as he has not succeeded in establishing his mind as the axis his every moral challenge, rational or not. on which all else revolves, his base instincts and traits -- such as greed, anger, the quest for power and instant gratification -- may get the better of him. But once he achieves his per- * The Hebrew word karcha, "he encountered you," employed by sonal "Exodus" from the narrow straits of his psyche, once the verse to describe Amalek's attack on Israel, also translates he establishes his knowledge and understanding of the truth as "he cooled you." as the determining force in his life, the battle is all but won. He may be confronted with negative ideas and rationaliza- Based on the teachings of the Lubavitcher Rebbe; adapted by Yanki tions, but free of the distortions of self-interest, the truth will Tauber triumph. He may be tempted by negative drives and desires, but if in his life the mind rules the heart, it will curb and ultimately transform them.

Comment | Seasons of the Soul | Heaven Exposed | Voices | Parshah | Week at Glance 32 www.Chabad.org week at a glance ital, Shushan, including Haman's ten sons (Parshandata, Dalfon, Aspata, Porata, Adalia, Aridata, Parmashta, Arisai, Aridai and S u n d a y Adar 7 | Februay 29 Vaizata), whose bodies were subsequently hanged. The Jews did On This Date: Moses' birth (1393 BCE) and passing (1273 BCE) not take any of the possessions of the slain as booty, though author- ized to do so by the king's decree. (The Book of Esther, chapter 9). Laws & Customs: Burial Society Day The Chevrah Kadisha (Jewish Burial Societies) hold their an annu- Maccabee victory (135 BCE) al get-together and feast on Adar 7th. This is based on the tradition The Maccabees defeated the Syrian General Nicanor in a battle that G-d Himself buried Moses on this day -- granting them a fought four years after the Maccabee's liberation of the Holy Land respite from their labors and the miracle of Chanukah.

T u e s d a y Adar 9 | March 2 Laws & Customs: Read Megilla in evening On This Date: 6th Lubavitcher Rebbe arrives in America (1940) The festival of Purim begins at nightfall, and the Megillah (Book of On the 9th of Adar II of 1940, after a 12-day a sea voyage, the pre- Esther) is read for the first time this evening (see entries for tomor- vious Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn row, Adar 14). (1880-1950), disembarked at the New York harbor, following his NOTE: The "Fast of Esther", usually observed on this date, is moved miraculous rescue from Nazi-occupied Warsaw. back this year to the previous Thursday, because of the sanctity of Shabbat (see entry for Adar 11 above) T h u r s d a y Adar 11 | March 4 Fast of Esther S u n d a y Adar 14 | March 7 Laws and Customs: Fast of Esther Purim Because Adar 13 (the day before Purim) on a Shabbat this year, On This Date: Moses' bris (1393 BCE); Purim victory celebra- the "Fast of Esther" usually observed on this date is moved back to tion (356 BCE) today. The fast, observed from daybreak to nightfall, commemo- The Jews of Persia proclaimed Adar 14 "a day of feasting and rejoic- rates the three-day fast called at Esther's behest before she risked ing" (Esther 9:17) and renewed commitment to the Torah (ibid., v. her life to appear unsummoned before King Achashveirosh to save 27; Talmud, Shabbat 88a), following their miraculous victory over the Jewish people from Haman's evil decree (as related in the those seeking to destroy them (see entry for yesterday, Adar 13). Book of Esther, chapter 4). The fast also commemorates Esther's Esther and Mordechai subsequently recorded the story in the "Book fasting on the 13th of Adar, as the Jews fought their enemies (see of Esther" and instituted the 14th of Adar (and the 15th in walled "On This Date" for Adar 13). cities) as the festival of Purim. giving of half-coins Laws & Customs: Purim observances In commemoration of the half shekel which was contributed by Purim observances include: a) Reading of the Megillah (Book of each Jew to the Holy Temple during the month of Adar -- and which Esther), which recounts the story of the Purim miracle. b) Giving to the Talmud credits as having counteracted the 10,000 silver coins the poor (gifts of money should be given to at least two poor peo- Haman gave to King Achashverosh to obtain the royal decree call- ple). c) Sending gifts of food to friends (a minimum of two read-to- ing for the extermination of the Jewish people -- it is customary to eat foods to at least one friend). d) The Purim feast. e) Reciting the give three coins in "half" denominations (e.g., three half-dollar Al Hanissim prayer. Customs include dressing up in disguising cos- coins) to charity on the afternoon of the Fast of Esther. (In many tumes and the traditional Purim food, the hamantash. For more synagogues, plates are set out with silver half-dollars, so that all detailed information, see links below. could purchase them to use in observance of this custom). M o n d a y Adar 15 | March 8 F r i d a y Adar 12 | March 5 The battles fought between the Jews and their enemies, which took LIGHT SHABBAT CANDLES BEFORE SUNSET place on Adar 13 throughout the Persian empire (see entry for that www.chabad.org/calendar/candlelighting.asp date above), continued for two days -- Adar 13 and 14 -- in the capital city of Shushan, where there were a greater number of Jew S h a b b a t Adar 14 | March 6 haters. Thus the victory celebrations in Shushan were held on the Torah reading: Tetzaveh (Exodus 27:20-30:10) ) 15th of Adar (The Book of Esther, chapter 9). Maftir: Zachor (Deut. 25:17-19) Haftarah: Ko Amar Hashem (King Saul's war on Amalek, I Jerusalem gate day Samuel 15:2-34) King Agrippa I began construction of a gate for the wall of On This Date: War against enemies of the Jews in Persia (356 Jerusalem; the day used to be celebrated as a holiday. BCE) Laws & Customs: Shushan Purim On the 13th of Adar of the year 3405 from creation (356 BCE), bat- In cities that are surrounded by a wall dating from the days of tles were fought throughout the Persian Empire between the Jews Joshua (13th century BCE) -- a prominent example is the city of and those seeking to kill them in accordance with the decree Jerusalem -- the festival of Purim is observed on the 15th of Adar issued by King Achashveirosh 11 months earlier. (Achashveirosh (instead of the 14th), in commemoration of the fact that in the never rescinded that decree; but after the hanging of Haman on ancient walled city of Shushan, the first Purim was celebrated on Nissan 16 of the previous year, and Queen Esther's pleading on this day (see "On This Date" above). behalf of her people, he agreed to issue a second decree author- izing the Jews to defend themselves against those seeking to kill them.) 75,000 enemies were killed on that day, and 500 in the cap-