LOTS OF LUCK: PURIM
Shira Smiles shiur – Sunday March 9,
2014/Adar I, 7, 5774
Summary by Channie Koplowitz Stein
As it is
with names in general, the name of a holiday reveals its inner essence.
On that
basis, we can ask why the upcoming holiday is called Purim, since the
actual
lottery comprises only a small part of the miracle we commemorate.
Further, it
seems more appropriate to name the holiday Pur/lottery in the singular,
rather
than Purim/lotteries in the plural.
Before
discussing these questions, it is important to understand the place of
lotteries within the Jewish religion and history. Rabbi Chaim
Friedland, the
Sifsei Chaim, notes that determination by lot was significant in at
least two
areas. First, every year as part of the Yom Kippur service, the fate of
two
goats was determined by lottery, one to be sacrificed on the altar and
the
other to be sent to Azazel, to a rocky wilderness where it would be
thrown off
one of the cliffs there. Then, when Joshua led Bnei Yisroel into the
Promised
Land, the division of the land among the tribes was also carried out
through
lottery. How are we to understand the Jewish perspective on drawing
lots in
contrast to the world view, and most specifically to Haman’s
view, on
lotteries?
In Judaism,
writes Rabbi Friedland, the lottery is a matter of faith, a method
through
which God can point us in the appropriate direction according to His
plan. In
contrast, a non believer views the lottery as a matter of chance and
coincidence. Amalek, of whom Haman is a descendant, is the paradigmatic
advocate of chance, of instilling doubt into the belief that Hashem
runs the
world.
Rabbi
Friedland offers parallel phrases, one from the Torah and two from the
Megillah
in support of his point. The Torah writes that we must destroy Amalek
asher
korcha baderech, who happened upon you on your way, by chance. And by
attacking
you on your way, Amalek instilled doubt into you about God’s
protection and
sovereignty. The Megillah uses that same root word, indeed the very
same
phrase, once in the words of Mordechai and once in the words of Haman
to
highlight this difference in outlook. Mordechai informs Esther of
everything
asher korohu, that happened to him with regard to the decree against
the Jews,
using the Torah words about Amalek to help her understand both the
physical and
the spiritual danger inherent in the situation. Haman uses the exact
same
phrase to tell Zeresh his wife of the calamities asher korohu, that
happened to
him regarding giving honor to his avowed enemy Mordechai.
However,
there is a tremendous difference in mindset that lies between the lines
of the
two speakers. Mordechai understood that the decrees were not just
chance
happenings, but presented a path to approach Hashem in faith, knowing
that His
will would be done. Haman, on the other hand, viewed the current
reversal of
honor between himself and Mordechai as simply a matter of bad luck and
unfortunate coincidence of his having been at the wrong place at the
wrong time
when Achashverosh came across the need to reward Mordechai for saving
his life.
In
actuality, then, there were two types of lotteries being cast at this
time, one
was Haman’s lottery and the other was Hashem’s lottery,
writes Rabbi Strickoff
in Inside Purim. Rabbi Strickoff notes quoting the Bnei Yissachar that
in the
verse describing the casting of the lottery, the verse states that the
lottery
was cast before Haman, but does not state who/Who cast the lottery.
Therefore,
although Haman believed he was in control of the chances, it was really
Hakodosh Boruch Hu Who was deciding the outcome of the lottery and Who
caused
the date to fall in the month of Adar, when Bnei Yisroel had the merit
of
donating half shekels to the Beit Hamikdosh.
Why did
Hashem decide that the lottery should fall in the month of Adar? Rabbi
Aharon
of Karlin quoting the Bnei Yissachar gives a Kabalistic reason based on
the
writings of the Ariz”l. Each month of the year, he writes, is
paired with a
different part of the human head. For example, Tishrei, the
“head” of the year,
is matched with the skull, while Marcheshvan is matched with the ears.
The
month of Adar is matched with the nose and the sense of smell. Even the
names
of the heroes of Purim reflect this sense, Mordechai being derived from
myrrh used
in the incense, and Hadassah, Esther’s given name, meaning the
sweet smelling
myrtle.
What is the
significance of the sense of smell to our redemption? If we reread the
narrative of the sin of Adam and Eve, we will note that all the senses
were
involved in their downfall, touch, sight, taste, and hearing the worlds
of the
serpent, except for the sense of smell. This sense remained pure and
untainted.
Hashem therefore caused the lottery to fall in the month untainted by
sin and
more providential for salvation.
The message
for us in designating the holiday as Purim is that we are always to
recognize
Hashem’s hidden hand in everything. Although it seemed that Purim
was casting
the lots, it was actually Hashem determining the outcome in His own
lottery for
Bnei Yisroel. Hence, two parallel lotteries were being run, and the
holiday is
named in the plural, Purim.
Along these
lines, a second point to consider is that we must remember that since
Hashem is
the one controlling every situation, even those events which appear to
be
challenges at the time are being orchestrated for our ultimate benefit.
Although the events of the lotteries were traumatic, causing anguish
among our
people, they were the instrument through which we again came closer to
Hakodosh
Boruch Hu, and now willingly re-accepted the Torah with great joy.
Therefore,
when our Sages say we should not be able to distinguish the difference
between
“blessed is Mordechai” and “cursed is Haman”,
what they are implying is that we
should acknowledge that we do not understand Hashem’s ways, and
what may appear
to be difficult and challenging to us now, may be Hashem’s way of
granting us
great blessings in the future.
In a
similar vein, Rabbi Roberts notes in Timeless Seasons quotes the Gra,
that when
Hashem said, “Anochi aster astear paneye, - I will surely hide My
face,” He was
reminding us that even in those times, it is Anochi, I, Hashem Who is
there,
albeit I am hidden. On Purim, we are celebrating not only our
salvation, but
also the challenge that brought us closer to Hashem.
This idea
is the true essence of the simcha, the joy of Purim, writes Rabbi
Gedaliah
Eisman. What greater joy can there be to understand that Hashem is
always with
us, especially in the times of our greatest trials. Therefore, this day
is a
day when Hashem is especially receptive to our prayers.
Rabbi
Goldwicht, in Asufat Maarachot, brings a psychological perspective to
our
discussion. He writes that we most appreciate something when we have
put our
own effort and invested ourselves into acquiring it. That’s the
reason for the
enhanced simcha on Purim and a reason to call the holiday Purim. It was
the
pain of our possible annihilation because of the lottery that drew us
toward
teshuvah, and eventually led us back to the Torah, and toward acquiring
olam
habo and eventually our return to Eretz Yisroel. Because the lottery
was the
catalyst and the medium for our teshuvah, the holiday was called
Purim.
Building on
the comment of Be’er Yosef, that the entire Megilla has to be
understood for
its hidden implications, we can perhaps suggest that we call the
holiday Purim
to remind us of Yom Hakipurim, Rabbi Strickoff points out some of the
similarities between the two holidays. Both holidays, as mentioned
earlier,
involved the casting of lots, on both holidays we fast and feast,
although in
reverse order, and both holidays are set aside for atonement. In this
regard,
however, Purim is even greater, for, as Rabbi Strickoff points out, Yom
Kippur
atones only for those who do teshuvah, while Purim atones for all
sinners. How
is this so? Hashem’s clemency is a reflection of our clemency on
Purim. All
year round, when we are approached to give someone charity, we are
permitted to
check the recipient’s credentials first, but on Purim, we are
obligated to
extend our hand to all who request our help and not permitted to
inquire as to
his worthiness. Similarly, on Purim, Hashem does not question our
sincerity in
doing teshuvah but charitably forgives us our sins. Along a similar
line, The
Sefas Emes notes that just as Esther approached the king without the
proper
protocol, so too, may we approach the King on Purim outside the proper
protocol
and ask Hashem to respond to us.
The Netivot
Shalom, the Slonimer Rebbe, also posits that Purim is greater than Yom
Kippur
in many respects. First, our teshuvah on Yom Kippur is repentance out
of fear,
while our teshuvah and return to Hashem on Purim is out of love.
Because of
this difference, the symbolic wall separating us from Hakodosh Boruch
Hu is
smashed on Purim with one blow, while the wall on Yom Kippur is taken
apart
slowly, brick by brick. As is written in Mipi Seforim Vesofrim, we are
awakened
to Hashem’s love as we begin preparation for Pesach thirty days
before that
holiday of redemption.
Purim must
be understood by reading between the lines and recognizing what is
covertly
hidden within the text. The Megillah narrative parallels the invisible
hand of
God in our lives, and it is up to us to seek Him out and reveal Him.
But He is
so close to us on this day, continues the Netivot Shalom, that we are
afraid
His presence will be apparent, and the Satan will try to steal this
precious
“crown” from our midst. To confuse the Satan, we engage in
revelry and
drinking, to hide the seriousness of this day. But, cautions the
Netivot
Shalom, don’t become so involved in the revelry that you forget
the sanctity of
the day and lose the opportunity to approach Hashem and speak to Him
from your
heart. The gate is open. Pray fervently, recite Tehillim for those in
need. So,
while you enjoy the physical aspects of the day, remember to also
especially
enjoy the spiritual aspects of the day. Demonstrate your love for
others
through mishloach manot and gifts to the poor, and your heart will open
up to
greater love for Hakodosh Boruch Hu.
Megillat
Esther means to reveal that which is hidden. Hashem’s love for us
is often
hidden. May we merit to feel His love revealed to us, pardon for our
sins, and
a new redemption.