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D'var Torah for Purim
2001
Purim - Memory and Redemption
The forthcoming festival of Purim, the celebration of our rescue from the evil decree of a non-Jewish leader (a theme that is repeated in Jewish history throughout the ages) is of particular significance to the Jewish people both in terms of national memory and spirituality. Contrary to how it is celebrated in many places today, Purim is a festival of profound depth and importance. There is, in fact, a Talmudic idea that in Messianic times, all the festivals will be done away with, except Purim. In this vein, the sages refer to Yom Kippur as Yom Ke'Purim (the day that is like Purim).
Torah Navigator
How does the section of Zachor (Remember) (which we read this past Shabbat) impact on our forthcoming Purim celebration?
There is a particularly interesting verse from Zachor associated with this memory.
In Devarim (Deuteronomy) Ch. 25 we read:
v. 17: "Remember what Amalek did to you along the way when you were leaving Egypt."
v. 18: "that he came upon (heb: karcha, ambushed) you along the way, and struck the stragglers at the back..."
This verse is interesting because it alludes to the inner and cosmic significance of Purim. Understanding it gives us insight into how our actions as a nation (and as individuals) affect our existence.
The great commentator Rashi, explains that the word karcha in the Torah portion, comes from the root kar or cold. So we could say that Amalek attacked us, as we became cold in the desert.
A Word
Many of us have allowed Amalek to ambush us by becoming cold to Judaism. We have empowered the internal Amalek and thus ambushed ourselves. Our practice has often become rote and we are found lacking in commitment, meaning or passion. We have thus failed to impart the spirituality, faith and values of Judaism to others.
Why did the Jews of Persia fast? Why do Jews fast? They knew that the decree that was upon them was because they had done something to cause it. In their case, the Rabbis tell us, amongst other things, they had taken on the values and behaviors of the society around them - values contrary to Jewish values - epitomized by the debauchery and immorality of King Achashverosh and his wife Vashti and all those around them.
Similarly, we become cool to our identity and obligations as Jews and thus we remain in a state of turmoil. So we fast on the day before Purim in order to temporarily shed the physical impediments to introspection and repentance and thereby achieve catharsis and a higher awareness.
Yom Kippur is a time when we divest ourselves of the physical in order to bring ourselves toward perfection. This fasting is intended to bring change in ourselves - but it is not intended to be the way we function on an ongoing basis. However, our Torah does not require us to live in a state divorced from the physical. On the contrary, we are required to aspire to holiness through the physical. We sanctify our meals, our homes, our bodies and our sexuality. Purim - whose major requirements are of feasting (a seudat mitzvah), giving our friends food gifts, taking care of the poor, prayer and listening to the reading of the Megillah of Esther, (and of fasting beforehand) - is an ideal blend of the physical and spiritual and is more in keeping with the overall Torah approach of sanctifying the physical. Purim's holy festivity is ultimately superior to Yom Kippur's asceticism.
It is the responsibility of the Jewish people to guide the world to perfection. Just as the Jews of Persia had cooled to the Jewish mission (and hence the decree), so have we. Therefore, just as the Jews of Persia did, we fast the day before Purim in order to return ourselves to our higher purpose. And, just as they did, we feast thereafter in celebration of their/our redemption.
Prepared by Rabbi Ian J. Azizollahoff, Executive Director, Hillel at Baruch College
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