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by Rabbi E. Tauger
Adar
The Month
of Happiness
Our Sages teach us: "When Adar enters,
we increase our happiness." We can all relate to this concept,
because people all over are seeking happiness. But the question
is: How? What will enable us to reach greater - and more genuine
- happiness?
The Easiest Answers
The most elemental answers are given by TV
and radio. Buy this or eat that. Give yourself a high and you'll
feel good; you'll be happy.
It's amazing that even though we know how hollow this approach is,
we buy it, day after day. We know that shortly after we experience
it, the high will go away, but we don't care. We want the happiness
that comes from immediate gratification. We'll think about the long
term later.
There's something very cheap in this. I don't mean only the commercial
aspect of it, that the happiness is cheap. It cheapens us. It makes
us give up the fundamental dimension of our humanity. What are we
doing? Satisfying our wants and desires. Well, animals do the same
thing. It's true that we do it in more refined and sophisticated
ways than animals, but the basic thrust is the same. We're looking
for sensual satisfaction and deriving pleasure from the material
things in the world around us.
Redefining Perspectives
Chassidic thought teaches: "Happiness
breaks down barriers." On a basic level, this means that when
a person is happy, he feels freer to break through the restraints
of social norms and even the constraints of his own character. He
will let loose and act with natural ease, reaching out to people
and into himself without worrying about whether it's socially proper
or even whether it fits his own self-image.
But it is not only that as a result of being happy, a person bursts
through such restraints. Happiness itself is the force and the dynamic
through which these restraints are broken. And conversely, unless
they are being broken, unless a person knows how to step beyond
who he thinks he is and what he thinks he wants, he'll never be
more than momentarily happy. He'll always have concerns and anxieties
that inhibit him.
That's why the buy-it-and-have-a-good-time happiness of American
society is not genuine, because it leaves a person within his self
and his prior conceptions. It does not challenge him or make him
grow. On the contrary, his entire intent is to satisfy himself,
to give himself what he thinks he wants. And so, it works for the
moment, but no longer than the moment.
Instead, genuine happiness has to do with being able to let go,
to spontaneously flow without worry or concern.
Making the Moment Last
This explanation makes the question: "How
do we achieve happiness?" ever more poignant. We can recognize
this innate, natural happiness in certain people, but it appears
to be precisely that: something you either have or do not have,
not something that you can work for and achieve.
We all feel it from time to time. You go out in the morning and
the sun is shining, the flowers are blossoming, the birds chirping,
and the entire world says: "This is the way G-d wants it to
be." But for most of us, these feelings don't last more than
a few hours. It's hard to have these feelings continue and yet stay
involved with the day-to-day realities of our lives.
Also, such a definition leaves room for confusion: Does a drunk
who is singing freely without a worry in the world possess this
type of happiness? He is letting loose. He is spontaneous and natural
and appears to be happy. Is he an exemplar of this type of approach?
Switching to Automatic Pilot
Answering the second question gives us some
clarity with regard to the first one. It is true that the drunkard
has nothing holding him back from being happy. But he also has no
genuine source of happiness; his life is empty.
When a person lives for a purpose - be it a self-oriented goal like
achieving success or a more altruistic goal like helping others
- he defines his happiness in terms of the accomplishment of that
purpose. It's true, his happiness will not be complete, for some
days will be better than others. On some he will accomplish more
and on others, less. Our drunkard, by contrast, will never face
the disappointment of not achieving his goals. But that is a tragedy,
not a sign of happiness. The person has nothing to live for, no
goal or raison d'etre.
Is the alternative between the ups and downs of achievement-oriented
happiness - another form of the buy-it type of happiness described
above - and the no-care-in-the-world purposeless existence of the
drunkard?
Judaism answers with a resounding yes. It is possible to have purpose
and direction and simultaneously feel free by adopting the Divine
service of kabbalas ol, accepting the yoke of G-d's service.
When a person accepts the yoke of G-d's service, he does not live
for himself. His own wants and desires are not the be-all and end-all
of his existence. But he is not giving everything up for nothing.
On the contrary, he has the confidence that his life has purpose
and direction and a heritage of more than 3500 years which demonstrates
the meaning and depth of the life-style he has accepted.
Significantly, this approach also empowers him to appreciate the
happiness granted by every day life with more energy. As long as
a person is concerned with his own gratification, he will never
be able to sit back and really enjoy his life. He's concerned with:
Am I getting enough? Is this what I am supposed to feel? But when
a person isn't looking for happiness as an independent goal, he
will be able to appreciate it in every experience he encounters.
He will taste food, watch a sunset, and enjoy the people he meets,
appreciating all these experiences for what they are.
Eyes on the Horizon
The ultimate experience of such happiness
will come in the era of the Redemption, when "crowned with
eternal joy," we will proceed with Mashiach to Eretz Yisrael.
Since in that era, "the occupation of the world will be solely
to know G-d," we will not be possessed by self-concern. That
in turn will grant us this all-encompassing joy. Against the backdrop
of peace and prosperity, we will experience the ultimate self-fulfillment
that stems from the connection to G-d and His will.
Not only will the era of the Redemption be the time when we will
experience such happiness, the knowledge that we are on the threshold
of this age - and indeed, in the process of crossing that threshold
- endows us with the potential to perceive a foretaste of this happiness
in the present time. And the appreciation of this foretaste will
anticipate the full realization of this prophecy, hastening the
time when "a voice of happiness and a voice of rejoicing"
will fill the streets of Jerusalem.
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The
Purim Holiday
When Mordechai told Esther
that she would have to go to King Achashverosh and petition him
to nullify Haman's decree, she asked Mordechai to "Gather all
the Jews... and fast for me; neither eat nor drink for three days."
Furthermore, she promised, "I and my maidens will also fast."
At first glance, undertaking a fast would appear to endanger her
life and the success of her mission. Esther had not been called
to appear before Achashverosh for a month, an obvious sign of disfavor.
By appearing without being summoned, she ran the risk of death.
Why was Achashverosh attracted to her? Because of her beauty. Now
since her only hope was that her beauty would arouse the king's
favor, a three-day fast would surely lower the probability of success.
Esther realized, however, that the decree "had not come by
chance," but rather, as a result of "their (the Jewish
people's) evil deeds." As our Sages emphasize, the decree came
about because the Jews "took pleasure in the feast of Achashverosh."
Seeing the royal decree as only a physical manifestation of a G-
dly decree, Esther felt that, before ap
pealing to Achashverosh, it would be necessary to remove the reason
for the decree through teshuvah. More particularly, since the decree
came about because of indulgence, it would have to be nullified
by fasting.
On a deeper level, the fundamental dimension of the Jews' sin was
the satisfaction they felt in participating in Achashverosh's celebration.
That satisfaction demonstrated how disoriented their values had
become. Being invited to the king's feast - even though it was celebrating
the destruction of the Temple - was what gave them pleasure. That
shows that they had accepted worldly values as predominant, what
the gentiles were doing, was what they also wanted to do.
Esther's willingness to fast showed that she saw the material world
as no more than a medium for spiritual values to be expressed. The
people needed a miracle from G-d and that is where Esther's attention
would be focused. True, Achashverosh would be the medium through
which the miracle would be expressed, but the miracle would come
from G-d. It was not until the repentance of the Jewish people would
utterly nullify the spiritual reasons for the king's decree, that
Esther would feel confident in approaching Achashverosh and asking
him to annul it on the physical plane.
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The Mitzvos of
Purim
Hear the Megilah twice,
both in the evening and in the morning.
Give Shalach Manos, presents of food to at least one other
person.
Give Matanos L'Evyonim, gifts to the poor, to at least two
needy people.
Make a Purim feast and celebrate without reservation.
Add the passage V'al Hanissim in prayers and in the grace
after meals.
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Torah
readings of the month
Parshas Mishpatim
The conclusion of this week's
Torah reading speaks about the Jews' acceptance of the Torah. Last
week's Torah reading spoke about the giving of the Torah, so why
the repetition?
Parshas Mishpatim focuses on man's response to G-d's initiative.
To what extent are we willing to commit ourselves to Him?
There are some who are prepared to do what G-d says when it makes
sense. If there is a Divine commandment that they appreciate and
they feel a connection to, they will observe it. If, however, they
do not understand, then they will pass.
Is there anything wrong with that approach? Well, such a person
is not bad. He or she may indeed be quite refined and a pleasure
to be around. But still, if the decision whether or not to follow
a command remains the person's own, he is not making a commitment
to G-d; he is basically serving himself. He is his own man, not
G-d's.
At Sinai, the Jews accepted the Torah by saying: "We will do
and we will listen," expressing their commitment to follow
G-d's will even before they heard - let alone understood - what
He would command. By doing so, they adopted an objective standard
of good and evil, for it would be the Torah's guidelines and not
their own subjective feelings which would determine their values.
Parshas Terumah
This week's Torah reading communicates
the command to build a Sanctuary. G-d told the Jewish people: "Make
Me a Sanctuary and I will dwell within." The Sanctuary and
later, the Temple in Jerusalem, was "the place which G-d…
chose
to place His name there." This was His home on earth, as it
were. Just like a person lets loose and expresses himself without
inhibitions in his own home, so too, the Temple was - and will be
- the place where
G-dliness was revealed without
hampers.
Our Rabbis teach us that the Hebrew word for "within"
BETOCHAM, literally means "within them," not "within
it." Building a Sanctuary for G- d did not mean merely erecting
a structure where His presence would be manifest. Instead, the intent
was that every single person would become "a sanctuary in microcosm."
For G-d would dwell "within them," within each and every
individual.
Parshas Titzaveh
This week's Torah reading contains
the command to construct the golden altar, the altar that was placed
inside the Sanctuary itself. Now last week's Torah reading related
the command to construct the outer altar in the courtyard of the
Sanctuary. Questions immediately come to mind: Why aren't the two
altars mentioned together? Why are many other concepts introduced
between the two?
The resolution of these questions is based on the concept that the
Sanctuary provided a visible representation of the private sanctuary
each one of us possesses in our hearts. The altar points to man's
efforts to approach G-d. Just as within our own hearts, we have
feelings which we show to others, and inner, more powerful feelings
that we usually keep to ourselves; so, too, in the Sanctuary, there
was an outer altar in public view, and in inner altar within the
Sanctuary itself.
On the outer altar, the sacrifices were offered. KORBAN, the Hebrew
word for sacrifices, comes from the root KAROV, meaning "close."
The sacrifices brought a person closer to
G-d.
On the inner altar, the incense
offering was brought. KETORET, meaning "incense," shares
a connection with KESHER, meaning "bond." The incense
offering did not merely draw us close to G-d; it established a bond
with Him.
Parshas Ki Sissa
"IThis week's Torah reading
contains the Thirteen Attributes of Mercy, an expression of G-d's
kindness and compassion that knows no bounds. He promised Moses
that whenever these Thirteen Attributes are recited, He will shower
forgiveness and mercy upon the Jewish people.
Parshas VaYakhel
This week's Torah reading describes
the building of the Sanctuary in the desert. In precise detail,
it delineates the measures and the form of each of the elements
of that structure. But for a student of the Torah, this is not new
information. Just two and three weeks ago, in the parshios Terumah
and Titzaveh, all of these details were related. G-d told Moses
how the Sanctuary should be built and Moses recorded the outline
of that structure in the Torah. Now, every word in the Torah is
precise. Why then are entire passages repeated?
The review is, however, significant. For the Sanctuary - and, later
the Temple in Jerusalem - was a twofold structure. It was a medium
for the revelation of G-d's presence. That is the message of the
parshios Terumah and Titzaveh. But it is also the place where man's
efforts in refining his surroundings are given consummate expression.
This is the message communicated by Parshas VaYakhel.
G-d created the world so that it would be His home, the place where
He reveals Himself without constraints just like a person reveals
himself freely in his own home.
G-d also wanted man to feel at home in His dwelling, so He left
its construction to man. He could have built it Himself. But then
we would have felt like guests, unneeded and somewhat superfluous.
He wanted us to feel like - and actually to be - His partners. And
therefore He left the job of making the world His dwelling to us.
Parshas Pikudei
This week's Torah reading concludes
the Book of Exodus. The final passage of that book tells us: "The
cloud covered the Tent of Meeting, and the glory of G- d filled
the Sanctuary.... For the cloud of G- d would be on the Sanctuary...
before the eyes of all of the House of Israel throughout their journeys."
The Book of Exodus begins with the narrative of the Jews' enslavement
in Egypt, recounts the story of their redemption, and then tells
of the giving of the Torah and the construction of the Sanctuary.
It is a story of constant progress and growth, culminating in the
manifestation of G-d's presence in the Sanctuary.
The Torah emphasizes, however, that this sequence of growth does
not lead to a dead end. Directly afterwards, it states: "When
the cloud arose... the children of Israel set forth on all their
journeys." Divine service requires constant progress. We can
never "rest on our laurels," but must instead continually
undertake new and greater goals. Just as G
d is infinite and unbounded, so too, our relationship with Him knows
no limitations.
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Dates of the Month
7 Adar
- The birthday and yahrzeit of Moses
13 Adar - The Fast of Esther
14 Adar - Purim
15 Adar - Shushan Purim
25 Adar - The birthday of Rebbetzin Chayah Mushkah, the
Rebbe's wife.
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