Purim
Rabbi Boaz Tomsky
The
Mishna in Pirkei Avot (5,27) quotes the famous words of
Rabbi
Meir, "Do not look at the vessel, but what is in it; there is a new
vessel filled with old wine and an old vessel that does not even
contain new wine."
The
Talmud gives a behind the scenes view of Achashverosh and his
corrupt perception on the functions of the Beit HaMikdash and the
Kohen Gadol. The Megilla relates in the third year of Achashveroshs'
reign, he made a lavish feast for all of the prestigious nobles and
leaders. Why would he wait until the third year? The Talmud explains
he was celebrating the culmination of the seventy year exile in
which HaShem did not redeem and reinstate the Jewish people. After
the seventy years came and went, Achashverosh felt Klal Yisrael
would no longer be redeemed. He then went into the Beit HaMikdash
and removed its vessels and vestments. Achashverosh brought the
vessels into his palace and donned the garments of the Kohen Gadol.
It
is clear that Achashverosh was trying to create Shushan as the new
world headquarters, his palace as the Beit HaMikdash, and himself as
the Kohen Gadol. This is further indicated by a peculiar dialogue he
had with Queen Esther. Achashverosh was willing to give the Queen up
to half of the Malchut- kingdom. The Talmud learns from this that
only half he was willing to give but he would not give something
which would cause division and conflict to his kingdom. What can
cause division? The Talmud answers, the Beit HaMikdash. At this
point in time in the story line, Achashverosh was completely unaware
of Queen Esthers' true Jewish identity and family background. Still,
the Beit HaMikdash was on the forefront of his mind.
This
further explains a seemingly difficult interpretation from the
Gemara (Megilla 12A). The Talmud asks what the entire Jewish
nation did to deserve this terribly harsh decree from Haman. The
Gemara attempts to answer that the Jewish people shouldn't have
derived any benefit from the feast of Achashverosh. Since they
derived benefit, they deserved to be annihilated. How is this a
valid reason to destroy all of Klal Yisrael? Where is the justice
here? Does the punishment really fit the crime?
The
feast of Achashverosh was more than a friendly get together. Instead
it was a blatant declaration that HaShem was no longer involved with
Klal Yisrael and that Achashverosh was the new leader. By deriving
benefit, the Jewish people were condoning his behavior and thus
deserved retribution.
The
mistake Achashverosh made was that the Beit HaMikdash was built on
more than its physical appearance. The element of ruchniut-
spirituality was a foreign concept to Achashverosh, something he
knew nothing about. Achashverosh based his entire life on judging
things solely on their physical appearance. This phenomenon is shown
forth in the story line found in the Megillat Esther.
On
the seventh day, Achashverosh summoned his wife, Queen Vashti, to
stand before him wearing only the royal crown. He spoke of Vashti as
his "kley hamishtamesh"- a vessel which is to be used to my benefit.
Achashverosh treated his own wife in such a downgrading and
disgraceful manner because he felt her only positive quality was her
physical appearance. He never looked at anything but the vessel, the
exterior, the physical.(This is demonstrated in his effort in
beautifying his palace as well.)
Queen
Vashti disobeyed her husband and refused to come. Vashti was smitten
with tzara'at and would have embarrassed herself and the king to
present herself in such a state. This alone did not infuriate the
king, rather the message she sent along. "You stable boy of my
father, (Belshazar)! My father drank wine the equivalent of what a
thousand people drink, and did not get drunk. Whereas you, (Achashverosh)
became foolish from your wine." Why did Vashti say such slander and
insult the king? She instead should have given an excuse why she
couldn't come and her life may have been spared. Why did she say
something so suicidal?
There
is a Latin proverb, "If you always live with those who are lame, you
will yourself learn to limp." Vashtis' philosophy was also to judge
solely based on physical appearance. Therefore, when she no longer
considered herself attractive and appealing, she felt a total lack
of any self worth. Vashti resented her husband Achashverosh who gave
her this shallow way of thinking. She therefore went and verbally
attacked him. Vashti may have acted reckless but due to her deflated
ego and devastating condition, she felt as though she had nothing
more to really lose. This is the danger of attaching oneself to
something as insignificant and temporary as beauty.
The
Talmud (Megilla 12B) relates that Queen Vashtis' punishment was mida
kineged mida-measure for measure. Since Vashti forced Jewish women
to perform labor on Shabbat and stripped them of their clothing, she
in turn was asked to stand before the king on Shabbat without any
clothing. How is this an appropriate quid pro quo? Vashti didn't
observe the Shabbat and was completely immodest and lewd! The
connection is that Vashtis' intention was to destroy the kedusha,
dignity, and self worth of the Bnot Yisrael. A suitable punishment
was to remove her beauty and thereby destroy her self worth and
esteem. The punishment fits the crime mida kineged mida.
Achashverosh
and Vashti together share a grave character flaw-judging a book by
its cover. This is certainly a trait to distance one's self from. We
should instead strive to emulate the traits of tzadikim like
Mordechai and Esther. Why then does the Talmud state (Megilla 7B)
one is obligated to become intoxicated on Purim until one does not
know the difference between cursed is Haman and blessed is Mordechai?
We teach our children to shake their graggers only upon hearing the
name of Haman in order to disassociate and blot out the name of a
rasha! Why then is there a mitzva on Purim to show no distinctions
between the evil and the righteous?
The
Talmud (Megilla 12B) states that the seventh day of Achashveroshs'
party was on Shabbat. This is coming to show the difference in
behavior between Jews and idolaters. For when Jews eat and drink,
they begin discussing words of Torah and words of praise to HaShem.
But idolaters who eat and drink, begin discussing only
indecent matters. What is this teaching us that we don't already
know? It is obvious that Jews are different than rishaim in a myriad
of ways! Why is the Talmud compelled to make yet another
distinction?
"Nichnas
yayin yatsa dod"-when wine enters, out forth comes a persons'
essence. When one drinks wine until they are completely unaware
right from wrong (cursed is Haman and blessed is Mordechai), then
their true colors are exposed. An Achashverosh displays an essence
of mere physicality and one's exterior. A Jew displays an essence of
spirituality and one's interior. When a Jew consumes wine and
connects himself to ruchniut, he is testifying his devout connection
to the acceptance of the Torah b'ratzon- willingly. This is why the
Shulchan Aruch forewarns that if drinking will cause
lightheadedness, than it is better to not drink to such a capacity
rather let all of your dealings be Leshaim Shamaim- for the sake of
heaven. One should only fulfill "Ad Delo Yodah" when you are
confident that you will only speak words of Torah and not words of
foolishness.
There
is a minhag to wear costumes and masks on Purim. Some explain the
reason for the custom is because Purim is a holiday of hester panim-
an era in which HaShem hid His role and identity (the name of HaShem
is not found even once in the whole Megillat Esther). Another
possible approach can be based on the misperceptions of what is
considered most important to Achashverosh. They say, "the clothes
make the man". The reality is that clothes only represent one's
exterior. One must look beyond the physical and the material. We
instead should concentrate on the person himself. We should be
less hasty to judge our fellow solely on our first impressions.
Instead, we need to look at their essence. This is what really
counts. This is what is real! By wearing a costume one is stating,
"Don't judge by appearances. This isn't the real me. Rather look
what is behind the mask."
In
conclusion, this can explain why Yom HaKippurim is a day like Purim.
The purpose of both holidays is to reconnect to our spiritual
essence. On Yom Kippur we accomplish this by disconnecting ourselves
from any physical activity. On Purim we accomplish this by drinking
"Ad delo yada" until our actions, words, and thoughts express our
true selves. Both holidays, celebrated properly, can give a person
the ability to search inside oneself and find out what you're really
made of.
May
we all have a very Frelacha Purim and a year in which we do not look
at the vessel but rather that which is in it.
First Published March 9, 2001
for National Council of Young Israel Weekly Divrei Torah
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