Illusions Torah Journal (Purim 2013)

Volume 9

Purim 5773, 2013

A Whole Lot of Noise: The Custom of Shaking Graggers on Purim

Social Justice in the Purim Story

Jessica Gruenstein ‘14

Amram Altzman ‘13

Why do we make noise at the mention of Haman’s name during the reading of Megillat Esther? The obvious answer is that not hearing Haman’s name blots out “the remembrance of Amalek” (Devarim 25:19), fulfilling God’s commandment. But hasn’t this practice lost its significance? Are the millions of Jewish kids and adults shaking their graggers Purim night still thinking of the commandment to destroy Amalek’s name? Why is this practice still continued?

It is pointless for the Jewish People to attempt to destroy the nation of Amalek now. We have attempted to determine what it means to be a part of this nation, but until the idea of Amalek is redefined, we cannot. However, we can still think of what the concept of Amalek represents, and destroy its characteristics from our own personalities. Haman’s key attribute was hate. He made it his goal to persecute the Jews, simply because one Jew insulted him and made him angry, and his own racist thoughts caused him

The Purim story in Megillat Esther seems to portray a contradiction: in chapter six of the Megillah, we read about Mordechai’s reward for uncovering the conspiracy to murder Achashverosh from chapter two. Immediately following Mordechai’s saving the king, we are introduced to Haman who plots to exterminate the Jewish People. Between Mordechai’s saving the king’s life and his reward, it stands to reason that the king thought highly of Mordechai — and had Mordechai decided to organize the Jewish community without Esther, the king might have been inclined to listen, especially if Mordechai would have reminded him of their past. Mordechai was a well-known leader of the Jewish community, and could easily have organized the Jews to protect themselves.

Instead, Mordechai went to Esther and has her, as the queen, go to Achashverosh and plead on behalf of the Jews. Strategically, we can see why Mordechai did this: even though Achashverosh clearly thought

Continued on page 8

Continued on page 12

Illusions The Best In All Of Us Olivia Mittman ‘15

Volume 9 | Purim 5773, 2013

ted to the well-being of her people, a true representation of Bein Adam L’chavero.

Mordechai was Esther’s aide in their quest to save the Jewish People. From the moment Esther became queen, Mordechai spent most of his time around the palace ensuring her well being. Yet he looked out for others as well. When he heard two servants plotting against Achashverosh, he immediately resolved to inform the king. He reported to Esther, who then relayed the message to the king. Mordechai was not preoccupied with his own family, but attended to those around him. King Achashverosh recognized Mordechai’s goodness and sought to reward him.

He was not obligated to do so, but had a true sense of gratitude. Despite his royalty, he could see the good in common people and honor them.

Despite the great anxiety among the Jews, God is seemingly absent from the Megillah.

Unlike we have seen in the past, He is never mentioned, and doesn’t take an active role in saving the Jews. God chose to remain be-

Jill Adler ‘16

“Know you not that a good man does nothing for appearance sake, but for the sake of having done right?” - Epictetus Man provides good, but for whom should it be? Bein Adam L’Chavero is often rated higher then Bein Adam L’Makom. Why would a person’s deeds towards others be of greater importance then a person’s mitzvot towards God? It would seem that serving God is the central part of Judaism. While we serve the world, it is God to whom we ultimately look for whom we perform mitzvot.

We can find our answer in Megillat Esther.

Megillat Esther is a very human and inspiring story in our history. It is a great struggle that leads to glory and triumph for the Jewish People. Our Megillah truly highlights human achievement and heroism. Esther sacrifices her simple life for the sake and well-being of the Jewish People. As queen, she focused primarily on her people. Esther stayed true to her simple roots while she had access to all the luxuries of the world. When Haman’s plan spread, she immediately planned a course of action. Esther would have to approach the king’s chamber uninvited. This was a grave risk to her life and would determine the fate of her people. Prior to executing her plan, she says: “If I am to perish, I shall perish” (Esther 4:16). Yet, she went forward with her plan without hesitation. Esther was fully commit-

2

‫הזיות‬ hind the scenes and allow for Bein Adam L’chavero. Esther and Mordechai took it upon themselves to save the Jews from the wicked ways of Haman.

Together, they were victorious and brought their people “light and gladness, and joy and honor” (Esther 8:15). They took it upon them-

selves to do what was right, for the sake of doing right.

Thus, one overarching message of Megillat Esther is that the ultimate goal for a Jew is to do good, not only for God, but for our fellow person.

The Danger of Arrogance Darien Kauvar ‘13

“Va’yar Haman… Va’yimoleh Haman Cheymah” - “And Haman saw that Mordechai would not bow and prostrate himself before him and Haman was filled with anger” (Esther 3:5).

The Megillah describes Haman as “filled with anger” because Mordechai would not bow before him, however, it does not explicitly say that Haman was angry with Mordechai.

However, later in the story, when Haman departs from the first of Esther’s two feasts, we see that Haman is “filled with anger towards Mordechai” (5:9) when Mordechai was defiant.

Thus, the obvious question is why did the Megillah say that Haman was angry with Mordechai only the second time, and not the first as well?

The Avnei Nezer gives an explanation for this. Haman, he says, becomes angry when he sees that his desire for all people to worship him is unfulfilled. Although Haman was angry, he still recognized that Mordechai was

a holy person, and Haman understood that such a holy and spiritual person would not bow to someone like him.

The second time Haman encounters Mordechai and his defiance was after his meal with Esther. The Avnei Nezer suggests that during his meal with Esther, Haman became imbued with a sense of holiness. It is said that Haman emerged from Esther’s meal “happy and good of heart.” With this new sense of spirituality, he felt entitled to Mordechai’s bow, and he became incredibly frustrated when Mordechai refused. Apparently, Haman’s newfound spiritual accomplishment elevated his pride and arrogance and therefore fueled his anger and intolerance for Mordechai’s lack of respect.

Haman’s downfall should be a lesson for us that increased spiritual or intellectual accomplishments should never bring with it added arrogance or pride. Additionally, we can learn that the power of a simple Purim meal is great enough to sway even the cruelest of people.

3

Illusions Why Did Haman Want To Kill The Jews?

Emma Rosen ‘15

Everything is alluded to in the Torah. According to the Talmud (Chullin 139b), the hero and villain of Purim, Esther and Haman are also hinted to in the Torah. We find Esther in the Torah, in Devarim (31:18), “I will hide My face on this day for all the evil that will have been done.”

This play on words, where the letters of Esther’s name actually appear in the Torah, also hints to her story, as the Torah says that “God will hide his face from the Jewish People”. In the story of Purim that is apparently what He did, as the miracle happened in a way that was not discernible to the average spectator.

Only through the prism of Torah do we see God’s hand in the story.

Haman is also alluded to in the pasuk, (Genesis 3:11), “And He said, ‘who told you that you are naked? Did you eat from the tree that I commanded you not to eat from?’”

The question arises how the meaning of this pasuk connected to the story of Purim?

The Maharal answers that Adam HaRishon was allowed all the fruit in Gan Eden except for one. It was the one that he could not have that he wanted most and that led to his downfall. So too Haman had all the Jews of Shushan bowing down to him except for one.

It was his obsession with that one Jew that led to his downfall.

It is interesting to note that once Haman was told that the one “refusenik” was Morde-

Volume 9 | Purim 5773, 2013

Adina Weinberger ‘16

chai the Jew, he wanted to kill all the Jews.

What prompted such a murderous rage? The answer is that, in the history of the Jewish People, in any circumstance, there is always one Jew who will remain true to Hashem and the Torah in the face of any and all adversity and that one Jew will rally all the other Jews to do the right thing. Haman knew that even if he were to kill Mordechai, another Jew would rise to take his place and another after him and so on. This is why to achieve his goal he had to kill all the Jews. It is this dedication to our ideals that has enabled the Jewish People to survive throughout the ages.

4

‫הזיות‬ Yom Kippur and Purim: Which is Greater?

Elianna Rosenstein ‘13

by having a feast the day before. On Purim, we prepare for the feast by fasting (Taanit Esther) the day before. At first glance, we would assume that Yom Kippur is the greater of the two days. But in one sense, Purim is even greater: It is easier to achieve spiritual elevation on a day like Yom Kip-

Adina Weinberger ‘16

The Shlah HaKadosh says that Purim should be on the same level or even on a greater level that Yom Kippur. The Vilna Gaon (18th century Lithuania) explains that the word “Purim” is found in the biblical name for Yom Kippur – Yom hakiPURIM –, which means “a day like Purim.” Anyone would respond, well that is great, but how do you compare these two very different holidays?

On Yom Kippur, we spend our entire day praying in synagogue; we have no food, no marital relations, and not even the comfort of leather shoes on our feet. It is a solemn day. On Purim, we feast, visit friends, dress up in costumes, and drink. Purim is a loud, fun joking holiday full of eating and drinking.

What’s interesting to him is that we manage to reach the same level on both Yom Kippur and Purim. How do we do this? On Yom Kippur we serve God through abstention. We remove ourselves from the physical world, no eating, drinking, or marital relations. On Purim we do the opposite; davka, we eat and drink. We enjoy the physical.

What is so special about Purim is that we take the physical world and transfer it into the spiritual purpose/world. We use the physical world in order to serve God. On Yom Kippur we are like angels, but on Purim we are just human and we still reach this level. The reason the holiday is on a higher level is because we managed to reach the same level as the angels, with the challenges of the physical word.

There is another answer that is given to this question. On Yom Kippur, we prepare for the fast

pur, when we pray and have no time for forbidden activities like gossip or getting angry. By fasting, the soul achieves dominance over the body.

But on Purim, it is much harder to maintain our human dignity. As Rabbi Eliyahu Kitov writes: “If one attains holiness through affliction, and another attains holiness through indulgence, who is the greater of the two? It may be said that the one who attains holiness through indulgence is greater, for the attainment of holiness through indulgence requires an infinitely greater degree of striving and effort.”

In this way, the challenge of Purim is greater.

That’s why, by comparison, Yom hakiPurim is only “a day like Purim.”

5

Illusions It’s More Than What You Give Rabbi Effie Kleinberg, Tanakh Faculty

would offer shekalim to King Achashverosh to buy the right to destroy the Jews, therefore God commanded that we give the halfshekel first. The merit of the Jews contributing the annual half-shekel protected them in the future against Haman’s evil designs. This understanding of our sages draws a direct link between the bringing of the shekalim and the holiday of Purim, which falls out on the 14th day of Adar. According to this interpretation, it is not coincidental that we read the Shekalim portion on the Shabbat that precedes Purim by only 2 weeks. Nevertheless, we must stop and ask ourselves what kind of a connection our sages drew from the Purim narrative to the Jews and the Beit Hamikdash. Of what relevance is the Jew’s half-shekel donation to the Beit Hamikdash to Haman’s bribe to Achashverosh?

Reb Tzaddok HaKohen of Lublin addressed this connection by noting a phenomenon present in the actions of the Jews’ greatest enemies throughout the Torah. Reb Tzaddok explains that the goal of our enemies throughout the generations was to try to emulate us as much as possible. Bereishit (25:27) states, “The lads grew up. Eisav became a skilled trapper, a man of the field.” Rashi comments that Eisav was skilled in entrapping his father by asking him questions pertaining to Jewish law, causing his father to be convinced that he meticulously observed the mitzvot.

Each year, on the Shabbat that precedes (or coincides with) the beginning of the month of Adar, we conclude the regular parasha of the week with an additional portion known as the parasha of the Shekalim - the silver coin that every Jew gave as a donation to the fund for the sacrifices in both the temporary Mishkan and the Beit Hamikdash in Yerushalayim. Each Jew contributed one half-shekel towards the fund, and one of the traditional reasons that we read the Shekalim portion at this point in the Jewish calendar is based on an interpretation of a statement in the Torah that commands us to bring sacrifices from a new crop of animals starting at the beginning of the month after Adar - Nisan. Since the Torah requires us to bring from this new crop, the fundraising has to take place during the month before. For this reason, the Temple treasury representatives would begin their donation announcements at the beginning of the month of Adar, and it is this yearly public endowment that we commemorate and mark on the Shabbat preceding the month of Adar.

The Talmud (Megillah 13b) provided a different background to understanding the inception of the half-shekel donation. Megillat Esther 3:9 states that Haman offered to increase the King’s treasury by 10,000 talents or coins of silver in exchange for the right to get rid of the Jews. God knew that Haman

Volume 9 | Purim 5773, 2013

6

‫הזיות‬ The Midrash (Tanchuma, Toldot 8) points out that Yaakov was amazed at Eisav’s knowledge of Jewish law, and he would ask him where he had been during the day, to which Eisav would respond that he had been learning in the house of Torah study. Then Eisav would continue to point out nuances in the laws that he had been learning. The Midrash (Tanchuma, Tzav 2) relates a vision of the future when Eisav would disguise himself in a talit and mingle with the Jewish People presenting himself as one of them.

Another character who displayed these characteristics was Bilaam. He was a powerful prophet who was hired by Balak the King of Moav, to curse and destroy the Jewish People. Part of Bilaam’s preparation for the curse was a series of sacrifices, as the pasuk states: “Bilaam said to Balak, ‘Build seven altars for me here, and prepare for me seven bulls and seven rams’” (Bamidbar 23:1). Why did Bilaam desire to have seven altars? The midrash (Bamidbar Rabbah 20:18) states that Bilaam wanted to correspond to the seven altars that Adam, Hevel, Noach, Avraham, Yitzchak, Yaakov, and Moshe constructed. His sole purpose was to entreat God (albeit for a negative outcome) in the same way that these biblical heroes were able to reach God through their sacrifices. God did not accept the sacrifices of Bilaam because his intentions were against God’s will as opposed to the earlier sacrifices of the Jews.

When it came to costumes, Haman was the master of disguise. The Talmud (Megillah

13b) expounds on many harmful statements of Haman against the Jews as proof of their weakness as a people and their lax adherence to their law and God, giving Achashverosh no reason to fear divine punishment. Haman proposed a large sum of shekalim coins as a donation to the coffers of Achashverosh. This offer came in the context of his antisemitic rant against the Jews, and Reb Tzaddok argues that Haman was displaying his tremendous generosity; Haman’s 10,000 silver coins were equal to the total half-shekel donations of each Jewish person of the entire Jewish nation! Haman would say to Achashverosh: “Look at what a pious generous individual I am! I am supplying your treasury with funds to support the citizens of your kingdom, to give you better standing in their eyes.”

God ‘pre-empted’ Haman’s twisted plot with the command to bring the half-shekel.

The giving of a half-shekel, no more and no less, was a unique opportunity for each Jew to be part of a greater united entity which brought together all of the parts of the nation into one collective, portraying the great desire of the Jews to give sincerely and willingly. The half-shekel is not a large amount of money for a donation, and God could have asked the Jewish People for more, and they would have gladly paid out whatever amount they were asked for. God was and is always more interested in the true intention of why the giver is giving. This purity in giving far outweighed the negative intentions of Haman, and was one of the roots of his down7

Illusions fall. A major theme of Purim being the reversal of events played itself out in this instance as well. The very shekalim or charity concept that Haman thought to use against the Jewish People was an age-old tradition of donation towards the sanctified cause of the Beit Hamikdash. Just when Haman thought that he had the Jewish People tied around his finger, the situation was reversed and the merit of the Jewish People’s half-shekel endured

A Whole Lot of Noise

and was victorious at the end of the day. For us, we should use the message of the halfshekel to not only increase our understanding of charity and giving, but to realize that every action that we do even if it is only a minute ‘half-shekel action’, when infused with the appropriate intention, we will merit the ultimate protection and security of God from all those who plot against us!

(continued from page 1)

not exalted by future generations. Bad deeds render us either ignored or abhorred, and Haman, as a part of Amalek, was remembered for the sins he committed. We make noise during the chanting of Haman’s name in order to emphasize that we will be hated for our bad deeds. Rather, we must do good deeds and be remembered for good, just as Mordechai was inscribed in the book of memories that made him powerful.

Haman’s name also represents the idea of threat to the Jewish People. Amalek is the only nation that we are brought up to hate; they attacked us from behind, abused our values, and mocked us. The noise of our children’s graggers over the sound of Haman’s name (a descendant of Amalek and a representative of the people as a whole) makes us feel bigger than that threat. It gives hope to the Jewish People for the generations to come.

to generalize Mordechai’s actions to pertain to the entire Jewish nation. He had no interest in actually helping Persia as a whole (i.e., fulfilling the purpose of his job), and acted only on his own hate, as the Megillah says: “And when Haman saw that Mordechai did not bow down to him, then Haman was full of wrath. But it seemed contemptible in his eyes to lay hands on Mordechai alone; for they had made known to him the people of Mordechai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Achashverosh, even the people of Mordechai.” (Esther 3:5-6). When we drown out Haman’s name at Purim, we teach others and ourselves that his behavior was not reflective of Jewish values, and not to follow in his footsteps.

Haman is remembered for his terrible deeds. He is the ultimate example for the fact that when we do bad things, our names are

Volume 9 | Purim 5773, 2013

8

‫הזיות‬ Shekalim, Zachor, and Purim Yona Kornsgold not to forget Amalek. On Purim the Megillah says that Esther told Mordechai that all the Jews should fast. These three readings all talk about coming together as Jews. On Shabbat Shekalim we come together to read about the counting of how many Jews there are;

Shabbat Shekalim, Shabbat Zachor, and Purim are all close together in time. Shabbat Shekalim takes place two Shabbatot before Zachor and Shabbat Zachor is the Shabbat before Purim. Since these special Shabbatot are right before Purim, it begs the question of why do we read them before Purim? What is their connection?

On Shabbat Shekalim, a part of the Book of Shemot (30:11-16) is read. This reading talks about all men over the age of 20 having to give half a shekel. This giving of half a shekel will enable the counting of males above the age of 20 in order to see who is eligible to serve in the army.

On Shabbat Zachor, a part of the Book of Devarim (25:17-19) is read. This reading talks about the commandment to remember Amalek and blot out his name.

On the 14th of Adar Purim is celebrated and Megillat Esther is read. In Chapter 4 (pasuk 16) Esther tells Mordechai to tell all the Jews to fast for three days and nights because she is in trouble. Esther tells everybody to fast because she needs to go to the king about Haman’s proposition to kill the Jews. If Esther goes to king without his invitation, she might be killed.

All three of these readings are connected.

In the reading for Shabbat Shekalim, all the Jews (males over 20) give half a shekel to count how many people there are. In the reading for Shabbat Zachor all the Jews are commanded

on Shabbat Zachor we remember a common enemy, Amalek, together; and on Purim we read about how all the Jews fasted together and we, in turn, fast together on Ta’anit Esther.

The recitation of all three of these readings in such a close period of time shows us that as Jews, no matter how we practice Judaism or what we believe, we should come together in numbers in times of trouble and remember our connection to each other. This can relate to situations we face as Jews today. As Israel is constantly in trouble, we as Jews should get together in numbers to support Israel.

All Jews are united; regardless of hashkafa or denomination, we are connected to each other and to Israel and must therefore come together to help protect her.

9

Illusions Drinking On Purim Noam Kornsgold ‘13

The Talmud (Megillah 7b) relates a statement by Rava in which he affirms, “One is obligated to become intoxicated on Purim until one does not know the difference between cursed is Haman and blessed is Mordechai.”

Taken at face value, the Gemara seems to be sanctioning excessive drinking on Purim.

This idea does make sense since all of the major events and turning points in the story of Purim are centered around the consumption of alcohol (i.e.,Vashti’s execution, Esther’s coronation, and Haman’s hanging). Rava offers this idea in order to add another facet to the celebration of Purim.

However, excessive drinking to the point of drunkenness is not something that Judaism advocates. Although the consumption of wine and other alcoholic beverages is an important part of Jewish practice, the point of the drinking is never to become drunk. After all, the Rambam (Hilchot Deot 1:4) and the Ramban (Vayikra 19:2) say that the most important rule is that one must live one’s life in moderation. While it is permissible to drink a little alcohol every now and then, it is not acceptable to drink so much that one becomes drunk. A story cited in the Gemara immediately following Rava’s statement drives home this point. The Gemara recounts an incident in which Rabbah (Rava’s teacher) and Rabbi Zeira held their Purim feast together. They became so drunk that Rabbah killed Rabbi

Volume 9 | Purim 5773, 2013

Zeira. The next day, Rabbah prayed to God that Rabbi Zeira would be brought back to life and God did so. The next year, Rabbah invited Rabbi Zeira to his house to join in the Purim feast once again but Rabbi Zeira responded, “Not every time does a miracle occur.”

Although this story is clearly an example of Rabbinic hyperbole and satire, it does bring forth a powerful message. The Gemara is clearly laying out the dangers and negative consequences of excessive drinking. When a person becomes so drunk that he can no longer tell the difference between “cursed is Haman and blessed is Mordechai,” he is no longer in complete control of his faculties so he may do things that are dangerous and out of character. Although many halachic authorities, including the Shulchan Aruch (Orach Chaim 695:2), quote the statement of Rava without restriction, many of the other commentators place limits on the dictum and even use the story of Rabbah and Rabbi Zeira to prove why Rava’s declaration must not be entirely correct. The Meiri (Biur Halacha 695:2) writes that if one knows that in his drunkenness he will do something that is not dignified then he should not drink on Purim at all. The Rama (Orach Chaim 695:2) rules, “one need not become that drunk, but rather that one should drink more than is one’s custom.” This position acts as a compromise between Rava’s statement and concern for the health of ourselves 10

‫הזיות‬ and of others. Alternatively, in keeping with Rava’s idea, Rabbi Alexander Zusslin Hacohen explains that since both “cursed is Haman” and “blessed is Mordechai” have the same gematria (502), the real dictum is that one must drink so much that he is no longer able to make the calculations necessary to get to the correct number of 502. This way of explaining Rava’s position makes it so that the amount necessary to drink is a lot less.

It is very easy to get carried away on Purim, since it is a very happy time when people dress up in costumes and spin their graggers.

However, one must realize that substance abuse is a very big problem and excessive drinking can lead to disaster. We, as members of the greater community, need to rec-

ognize when someone has a problem related to substance abuse and we must take it upon ourselves to ensure that they don’t get themselves into trouble. On Purim, we are not allowed to stand idly by as our fellow community members hurt themselves with the excuse that is important to get drunk during the holiday. This Purim, whether it is during the Purim Seudah or in shul during the Megillah reading, let us be aware of the people around us and be cautious so that they do not put themselves in harm’s way. It is perfectly acceptable to drink and have a good time as long as we guarantee everyone’s safety and that we are drinking for the Rama’s reason, for “the sake of Heaven.”

Hester Panim Eddie Mattout ‘15

in the universe are governed by chance and coincidence. Amalek was therefore not scared to attack the Jewish People immediately after we left Mitzrayim; Amalek did not believe that God led us out and attributed all those events to coincidence.

A major theme in the story of Purim is the recognition of God’s control of everything, even though his involvement might sometimes be hidden. This is illustrated through the absence of God’s name in the text of Megillat Esther. When we read the Megillah, we detect the miraculous nature of Purim by piecing together God’s role in the story.

Parashat Zachor and the tale of Amalek is read on the Shabbat before Purim (Mishnah Berura O.C. 685:1:1). This parasha is connected to Purim because Haman was a descendent of Amalek. Thus, by juxtaposing the two, we acknowledge and honor the success that Mordechai and Esther had in performing the mitzvah of the eradication of Amalek.

Rashi comments (Devarim 25:18) that Amalek presents the concept of mikre, or coincidence in life. Amalek exemplifies denial of God’s power, and active interaction with the universe, suggesting that all events

Continued on page 13 11

Illusions Social Justice (continued from page 1) highly of Mordechai (letting him be rewarded in the way that he was), Achashverosh would, be more ready to help out his queen than he would Mordechai or a community to which Achashverosh personally had no connection.

However, in Esther’s going to the king, she set in place a process that would far outlive her or the Purim story.

At the time, the Jews in the Persian Empire enjoyed a great amount of religious freedom, a concept that originated under the rule of Cyrus the Great. Although he was a Zoroastrian, he did not impose his religion upon others. It is because of this religious freedom that the Jews were permitted to live in the Persian Empire. (Cyrus even, at one point, allowed the Jews to return to Jerusalem, but only about 42,000 of approximately one million Jews living in the Babylonian Empire at the time actually did return — the rest became part of the Persian Empire.) Had Mordechai led a Jewish resistance against Haman, it might have been perceived as a violation of that trust that was bestowed upon them while they were in exile from Judea. Additionally, a Jewish uprising could have been viewed merely as a Jewish community caring for its own self-interest.

In comparison, Esther’s actions, shrewd as they were, were much more effective. When presenting her plea to Achashverosh, she does not mention which nation she is advocating for, and Achashverosh finds out about her connection to Mordechai and the rest of

Volume 9 | Purim 5773, 2013

the Jewish community only after Haman is executed and his plan is foiled. Her not identifying herself gave Achashverosh the ability to show that he would not stand for injustice in any part of his empire, regardless of the community being targeted (thereby rectifying his earlier action of allowing Haman the power to wipe out an entire nation in his empire).

Achashverosh is staying true to the religious tolerance that was instituted by Cyrus, and showing that he will protect not only his own Persians (after all, Haman presented the Jews as a leech on the Persian Empire, who were not contributing to the Empire in any way), but also minorities or other communities who might otherwise have been helpless. Instead of the Jewish community taking solely care of its own, Esther is helping not only the Jewish community, but also creating a safer society for other minorities as well.

This is not the only time that we see compassion or social justice in the Purim story. In the haftarah read on Shabbat Zachor, we read about Shaul waging war against the Amalekites. Before going into battle, however, Shaul warns the Kenites, who were descendants of Yitro (and were thus respected within the Jewish community, even if they might not have been Jewish themselves), and tells them to “Go, depart, and get down from amongst the Amalekites’” (I Samuel 15:6). Shaul, instead of waging war against both the Amalekites and the Kenites, asks the Kenites to leave so that they would not become collateral dam-

12

‫הזיות‬ age. Although Shaul was commanded to destroy the Amalekites, he did not want to hurt a community that was not only close to the Jewish community, but had also helped them out in the past — Yael, who helped defeat Sisra during the time of the Judges, was also a Kenite (Shoftim 4:17-21).

The idea of the Jewish community being an advocate for social justice is not new. As we just celebrated Martin Luther King Day, we are reminded of the active role that the Jewish community played in the Civil Rights Movement of the 1960s. The idea of not only advocating for ourselves, but also against injustice for those who are not necessarily part of the Jewish community, but might find

Hester Panim

themselves in harm’s way. The Purim story is, for me, one of the most prominent epochs in Jewish history when the leaders of the Jewish community looked out not only for their own, but for the rest of society. Today, we, too, are charged with not only helping out the Jewish community, but also helping out other communities or peoples who might be put in harm’s way. We have a responsibility not only to better the Jewish community, but to better the world, and make the world a safer, inclusive, and open place for everyone.

(continued from page 11)

The miracle of Purim occurred via Hester Panim, which means that Hashem interacted with the world in a hidden, imperceptible manner.

Purim celebrates God’s providence as it works beneath the guise of nature. Thus, although things sometimes seem to be quite natural in the present state, Hashem operates from behind the scenes in the mode of “Hester Panim” still fully controlling all according to His master plan, with his hand “pulling the strings” of life, despite our inability to see it directly.

In this manner we are able to understand the custom of drinking wine on Purim. The Gemara in Sanhedrin explains that one’s hidden, inner characteristics emerge as a result of drinking. Drunkenness represents the idea

Jill Adler ‘16

that one can appear to be a certain way on the outside, whereas that same person is totally different internally. Thus, the inclusion of wine at the meal represents God’s nes via Hester Panim, as we reflect on God’s miraculous acts through his hidden presence.

13

Illusions Illuminating Redemption Evan Rosenzweig, Kollel

“Though I have fallen, I will rise up; when I sit in darkness, Hashem will provide me with light.�

(Micah 7:8) In the midst of a halachic discussion about the various stages of sunrise, the Talmud (Yerushalmi, Brachot 1:1 and Yoma 3:2) makes a fascinating connection to the process of redemption. In essence, just as night gradually changes into day, so to the redemption of the Jewish People comes to fruition gradually.

The Talmud doesn’t take it as self-evident that exile is equated to darkness, rather it notes the above quoted verse from Micah 7:8. The Gemara then procedes to identify five stages of the story of Esther that represent the rising of the dawn of redemption for the Jews of Shushan.

At the risk of being exceedingly tangential, it would behoove us to explore the verse from Micah used by the Gemara and its implications upon our lives. On the surface, this verse would appear to be a statement of faith, maintaining that though I am currently plunged in darkness, I know that Hashem will give me the light of redemption. However, Chazal understand this verse in an amazing manner. It is not simply a declaration of faith focused on the future, but represents one grappling with his/her current state in a direct manner. Only through the darkness that I am now sitting in

Volume 9 | Purim 5773, 2013

will I be able to receive light! Darkness is no longer viewed as a burden to be borne until a promised redemption arrives. Rather, darkness is the vessel for light. Were one not to be in darkness, light would not truly illuminate.

Were we never to fall, we would never have to raise ourselves up again.

No one desires darkness in life, no one would chase after it as though it were an ideal. However, hardships are a part of the reality in which we find ourselves. While these hardships often present a forum for philosophical debate, there comes a time in which we must act. Merely ignoring hardship is not a tenable approach. What we must strive to do instead is to use hardship as a platform for personal growth. Like a sapling bursting through the hard shell of its seed in its fervent ascent to light, we must push ourselves to grow in times of hardship.

Trying times can provide tremendous illumination to us as to what our strengths and weakness are in life. Use the insight that hardship can provide to improve oneself further.

Even the smallest step is of immeasurable value. A smile, a small dose of joy, even at the most stressful of times can be transformative.

Chazal themselves expand the verse from Micah to connect to character traits. In the Midrash (Tehilim 22:7), Chazal explain that just as light shines by way of darkness, so too 14

‫הזיות‬ In doing this, we can resolve to use the insight provided by every moment of life, even the hardest times, to pursue personal growth.

compassion can be produced from harshness.

We must acknowledge hardship. We must acknowledge our strengths and our weakness.

Our Fate is in Our Hands Noah Marlowe ‘14

you a promotion and you continue to have a successful future with that company. Now why would the CEO give an average Joe employee the chance of a lifetime, when he himself could do it with slim chance of error? The reason is obvious. He wants to give the employee confidence. He wants to show him that he has value and that even he, the average Joe, can achieve greatness, and get the approval of the entire board. And through that experience he can achieve so much more in the long term at the company.

The same can be said about the Purim story.

God gave Esther the ability to save the entire Jewish People. Why? He could have done it Himself, but He wanted to show us that individuals are able to go above and beyond our expectations. As long as we have confidence in our abilities, we can be great and do great things. Although Hashem might not be controlling the situation, we have the ability in our hands to determine our fate and achieve success. And by having that experience, we can emerge much stronger for years to come.

Every time that I look at the Purim story, I notice something missing. There is never once a mention of Hashem’s name. Aside from the theory that the Megillah is referring to Hashem when it says HaMelech, Hashem is never mentioned. How peculiar that a book that according to Rambam, in Hilchot Megillah, will be the only book of Neviim and Ketuvim that will not be nullified after Mashiach, does not mention Hashem’s name! Is there a reason for this? What lessons can we learn?

Imagine that you work for a top financial company. Your boss, the CEO, gives you a capital investment project that you need to pitch to the board of directors. He knows that he could easily do it himself, but he wants to give you the opportunity. You spend days and days preparing your presentation, collecting all the information and data. Finally the day comes that you will give the presentation. You know that this presentation will determine your future with the company.

You will either succeed or will fail miserably and get fired from your job. You give the presentation and knock their socks off. They give

15

Illusions This publication is sponsored in honor of the Ramaz Class of 1998’s 15 year reunion and dedicated to the memory of our friend and classmate Joey Vogel z”l We mourn Joey’s untimely death and fondly remember his zest for life, love of Torah, compassion for people and wonderful spirit.

May his memory always be for a blessing.

Members of the Class of 1998.

Editors: Noam Kornsgold ‘13, Sabina Tilevitz ‘13 Faculty Editor: Rabbi Kenny Schiowitz The Rabbi Joseph H. Lookstein Upper School of Ramaz 60 East 78th St. New York, NY 10075 Phone: 212-774-8070 www.ramaz.tv www.ramaz.org Volume 9 | Purim 5773, 2013

16