by Rabbi E. Tauger
ADAR II : Dates To Remember
Adar 14 -Purim
The Kabbalah, the Jewish mystical tradition, explains that the Purim saga recounts a story occurring on several planes simultaneously. The shiftings of power within the Persian court reflected the interaction of mystical forces in the spiritual realms.
The plea of Haman, the villain of the Purim story, to King Achasverush, the Persian monarch, to destroy the Jewish people was not merely the scheming of an enraged courtier. It was the earthly manifestation of a request brought before G-d, King of kings, by the forces of evil.
What did Haman tell the king? "There is one nation dispersed and scattered...." On the spiritual planes, his words refer to something far beyond geography. For the Jews were not only scattered among other peoples, they were divided among themselves. And because they lacked unity, it was possible for Haman's request to be accepted not only by King Achasverush, but by G-d, the true King. When our unity is fractured a decree calling for our destruction can be countenanced in heaven.
Indeed, within Haman's decree itself, there is also an allusion to the unity of our people. For he sought to "kill and annihilate all Jews, young and old, children and women in one day." He did not relate to each Jew as an individual, but rather viewed the entire nation as a single collective.
By the same token, it was the restoration of Jewish unity that led to the over turning of Haman's decree. When Mordechai, the leader of the Jewish people, told Queen Esther, his cousin, to appeal to the king on behalf of the Jewish people, she responded by telling him: "Go gather together all the Jews." She realized that she could not successfully intercede on their behalf until they had joined together and in doing so, corrected the spiritual flaw that had brought about the decree of destruction.
The motif worked successfully. The Jews came together to study Torah, and the ripples of their efforts were felt in the spiritual realms. When the Jews joined together as one, G-d aroused forces to protect and maintain their uniqueness.
This idea enables us to reach a positive understanding of the verse quoted above: "There is one nation scattered and dispersed among the peoples." Even when cut off from each other and separated by the different cultures and practices of their adopted lands, Jews identify as "one nation." Despite the external differences that exist between one Jew and another, through the influence of the Torah, they share an inner unity. Why is unity so important? Because man was created to be more than himself. Our lives are not intended to be lived alone. Fulfillment for each of us as individuals and for mankind as a whole comes from stepping beyond our personal identities and joining with others in a collective effort.
The goal of our existence, shaping the world into a dwelling for G-dliness, is one that transcends the personal conceptions of any individual and can be achieved only by each of us lending a shoulder to the common purpose.
This emphasis on the collective does not, however, obscure the importance of the individual. The Purim saga, though pointing to the importance of unity, also emphasizes the individual contributions of Mordechai and Esther. For a collective effort is built upon the enterprise of responsible and productive individuals.
Purim is not merely a story of the past. Indeed, the theme of unity permeates our commemoration of the holiday today. Prepare a present of food and offer it to a friend. Give charity to at least two needy people. These two practices - Mishloach Manos, presents of foods to friends, and Matanos L'evyonim, gifts to the poor - commemorate the Purim story, translating the theme of oneness from theory into fact and binding us together as a united people.
Our celebration of Purim contains a foretaste of future joy, for our Sages teach that in the final stages of the Era of the Redemption, the celebration of all the holidays will be nullified with the exception of Purim (and according to some opinions, Chanukah). Because Purim was instituted during the trials of exile, its joy and celebration will continue even after Mashiach's coming.
Special Torah Readings
Adar 13 - Parshas Zachor - In addition to the weekly Torah reading, we add a portion containing the Mitzvah to remember what Amalek - the ancestor of Haman - did to our people. Amalek represents evil, and the Yetzer Hara is also named Amalek. The complete fulfillment of the Mitzvah, to wipe out Amalek, which brings the completion of G-d's name, will be only when Moshiach arrives, but one should fulfill this Mitzvah today in its spiritual matter, to wipe out the evil from within oneself, as G-d will wipe out the spirit of Tumah - impurity from the entire world, in the time of redemption.
Adar 20 - Parshas Para - On this Shabbos as well, we add a special portion that describes the preparation of the Para Adumah, the red heifer, that was needed for the special formula sprinkled on the people who were carrying the impurity of the dead. As a preparation for the sacrifice of Korban Pesach, we have to purify ourselves to be ready to participate in the Korban, and as a preparation for the month of redemption.
Adar 27 - Parshas Hachodesh - This portion added to the weekly parsha, tells us to prepare for the Korban Pesach. Also in our days, we should be ready for this sacrifice, since Moshiach is on his way.
The Second Adar - Reconciling the Sun and Moon The Jewish calendar is based on the movements of the moon. A lunar year contains 354 days, while a solar year contains 365. If the lunar calendar were to be followed without adjustment, within a few short years, we would see major discrepancies in the celebration of the seasons. Passover would not be "the Holiday of spring," nor would Sukkos occur in the fall. Because of this difficulty, built into the Jewish calendar, is a correction device. Once every few years, an extra month - a second month of Adar - is added to enable an alignment to be reached between the solar and lunar calendars. In the time of the Temple, this extra month would be added at the discretion of the Sanhedrin, Israel's highest court. In the present age, we follow a fixed calendar which provides us with seven leap years in a nineteen year cycle.
Making Up For Lost Time - And Lost Joy There is an obvious lesson from the institution of this extra month. The fact that a month is instituted to make up for a discrepancy that exists from previous years points to the service of teshuvah which enables us to compensate for any shortcomings that exist in our conduct. Also, Adar is a month of happiness, a month when we increase our joy. Two Adars imply a double portion of happiness, an added measure of joy that is not felt in other years.
An Abundance Mentality But there are also deeper lessons that focus on the relationship between the sun and the moon. Our Sages relate that at the beginning of creation, G-d created the sun and the moon equal in size. The moon complained: "It is impossible for two kings to share the same crown." G-d responded by telling the moon to diminish itself. In Era of the Redemption, this process will be reversed and "the light of moon will be as the light of the sun." Every leap year is a foretaste of that revelation. The establishment of analignment between the lunar and solar calendars reflects the future equivalence of these two luminaries. To explain: At present, the sun is the source of light. The moon merely reflects its rays. In the Era of the Redemption, the moon will be revealed as an independent source of light. In the analogy, there are givers and recipients, people who serve as sources of energy, vitality, wealth, wellbeing, or other positive qualities and others who receive and accept this influence. When does this apply? In the present era. For our mindset is one of scarcity, that there isn't enough for everybody. And so people grab, and there are those who are successful at getting a larger slice of the pie than others. But what if mankind were to realize that the pie is big enough for everybody? Then the grabbing itself would be considered a deficiency. And the pie is big enough. It always was. It is we who are small. This will be revealed in the Era of the Redemption. As Maimonides writes: "In that era, there will be neither famine, nor war, neither envy nor competition, for good things will flow in abundance, and all the delights will be as freely available as dust." By saying that the delights will be "available as dust," Maimonides is not merely stating that they will be accessible to everyone. He is also pointing to the way people will look at them. There will be no more clinging and grabbing, no more longing, just like people do not grab or long for dust. Instead, people will receive what they need in a relaxed manner, with satisfaction and comfort.
Beyond "Haves" and "Havenots" This is not merely a prophecy of the future. We are able to function with a foretaste of this approach in the present age as well. And by doing so, we will hasten the coming of the Redemption, for it is by anticipating the Redemption in our lives at present that we urge this motif into reality. What lies at the heart of the abundant prosperity that will characterize the Era of the Redemption? The reality that G-dliness is all encompassing, that every element of existence possesses a G-dly spark which is a positive source of energy. This is true at present as well. When we stop looking at people as have or havenots, but instead appreciate everyone and everything as a "have," because at the core of all existence lies a G-dly spark, we will coax that spark into expression. And that is the key to genuine success in the present age at well. There are some who win at the expense of others. Others think win-win, and enjoy seeing success being shared. And there are still others who are facilitators and bring out the ability to win in all the people around them. They empower. To speak in terms of the concepts mentioned previously, they teach a recipient that he possesses the power to be a positive contributor, that he has an inner G-dly potential which enables him to give to others. Establishing an equivalence between the sun and the moon reminds us of how we can bring out this hidden light in others and in ourselves.
When Nature Gives Way There is another dimension to the establishment of such an equivalence. The sun represents the natural order, a constant, ongoing pattern. Every day the sun follows the same course, rising and setting as ordained. This is true of the natural order as a whole. It continues without change; there is almost a timeless dimension to its consistency. Not so the moon. On the contrary, the moon is characterized by changing phases. As such, it reflects the spiritual, that dimension of existence that is not limited or defined by any set mode. In the present gestalt, the sun, the natural order, is given primacy. In the Era of the Redemption, by contrast, it will be the moon, the spiritual, which will prevail. Establishing equivalence between the sun and the moon in a leap year highlights the spiritual dimension of our existence and promotes its prominence.
Spiritual Geo Politics And there is still another allusion in the establishment of equivalence between the sun and the moon. The sun is identified with the gentile nations who base their calendar upon it, while the moon is identified with the Jewish people. At present, the sun is a more powerful light than the moon; i.e., the Jews are subjugated to the gentile nations. In the Era of the Redemption, this situation will be reversed, and Mashiach will be sovereign over the entire world. Yet as Maimonides explains: "The Sages and the prophets did not yearn for the Messianic Era so that [the Jewish people] will rule over the world, nor in order that they have dominion over the gentiles.... Rather, their aspiration was that [the Jewish people] be free to involve themselves in the Torah and its wisdom." |
The Torah Portions of the Month
Parshas Pekudei - This Torah reading contains a reckoning of every element used to construct the Sanctuary. The Torah counts carefully and gives us an exact sum.
This provides an important lesson in our Divine service. As will be revealed in the Era of the Redemption, the world as a whole is G-d's sanctuary, His dwelling. And every element of existence has a role to play in shaping that Sanctuary. For every entity has a purpose; each creation an objective for its existence.
Parshas Vayikra - Zachor - This Torah reading - and indeed the entire book called by this name - centers on the sacrificial offerings, the korbanos. This Hebrew term shares the root karov meaning close. The sacrifices were a spiritual service bringing man close to G-d, and G-d close to man. Very soon, this sacrificial worship will be renewed. For in the Era of the Redemption, Mashiach will rebuild the Temple, and the entire Jewish people will bring these offerings.
Parshas Tzav - Para - This Torah reading recounts the stages of preparation undergone before the dedication of the Sanctuary. For seven days, Moses offered sacrifices on the altar, but these were merely preparatory offerings. Since the Divine presence had not come to rest in the Sanctuary, those sacrifices could not be compared to the sacrifices brought by Aaron and his sons afterwards.
Similar concepts apply with regard to our Divine service. In a certain way, what we are doing is merely preparation; it is in the Era of the Redemption, that the true service of G-d will begin.
Parshas Shemini - Hachodesh - This Torah reading relates the story of the dedication of the Sanctuary when, for the first time, G-d caused His presence to be revealed within the world in an ongoing manner.
This revealed the purpose of the world: to serve as a dwelling place for G-d. Over the centuries, through their Divine service, the Jews have been constructing that dwelling, making the world fit for the Divine presence.
At present, the dwelling has been completed. What is necessary is for us to open our eyes and perceive this spiritual reality: to become conscious of the truth that permeates our existence. of G-d.