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by Rabbi E. Tauger
Adar
The Month
of Happiness
Our Sages state that when the month of Adar
begins, we should increase our joy. That's a hard statement to understand.
Everyone wants to be happy. But sometimes the very wanting prevents
us from reaching true happiness.
A happy person is happy, with joy and satisfaction that wells up
from inside, not from external factors. For no external factors
can make one truly happy. Yes, of course, we can try to find or
even buy happiness. People are doing that all time. But there is
a fundamental futility to such efforts. For when a person is not
genuinely happy, he can take fleeting pleasure from things, but
the satisfaction will depart faster than it came. It will be a brief
high, but will soon be replaced by emptiness and thirst for still
another thrill. There will be no lasting joy.
Who can derive joy from outside experience? A person who does not
look for happiness. When he doesn't rely on any outside factors
for his happiness, he appreciates all people and situations as they
are, for what they are. Like a person patiently perusing an artistic
masterpiece, he can take in the beauty and depth of G-d's handiwork
in creation. He is not trying to take anything from them. On the
contrary, he is prepared to give. The interaction with new experiences
will add to his joy, for it will give him the opportunity for growth
and development.
Such a person is happy every day, not only in Adar. And if one needs
happiness, the very arrival of the month on the calendar is not
going to generate happiness. So what did our Sages mean when they
said that it should increase in joy
With Mind and
Heart
Implied is a lesson connected to a general
concept in Jewish practice. We have many commandments that center
on emotion. We are told to love G-d, to fear Him, to love our fellow
man, not to bear a grudge against him, and the like.
How can the Torah command emotion? You either feel love or you don't.
If someone does not, telling him that he must, will not produce
genuine feelings.
In explanation, we are taught that feelings can be prompted. We
like many things, but if they are not in the forefront of our consciousness,
we will not think about them and the positive feelings we have for
them will not be expressed.
When the Torah commands us to feel a particular emotion, it is telling
us to focus our thoughts so that they will lead to such feelings.
When we think about G-d's greatness and the close bond He shares
with each of us, we will be prompted to love. Conversely, thinking
about His awesome greatness and our fundamental smallness will evoke
awe.
Continuing this line of thinking, telling us to increase our joy
in Adar means instructing us to concentrate on those matters that
will evoke joy and happiness.
But how is that different from the bought happiness described above?
Because when a person is thinking, he is not seeking to take his
joy from someplace else, he is endeavoring to discover it within
himself. It's just that the whirlwind of life in which we live sometimes
diverts our attention and we lose sight of those real and genuine
truths that would bring us happiness if we would think about them.
Why Should We Be Happy?
Basically, it's a one line answer: Because
we are alive in G-d's world. More particularly, we each possess
a soul that is an actual part of G-d. That grants us an active potential
to think and to feel. The world we live in is controlled by G-d
to its most minute detail. Everything we see or hear is being guided
by unique Divine providence. We are being treated to a private showing
of all the events and situations G-d thinks are important to our
spiritual growth and development. Moreover, we have the Torah and
its mitzvos, powerful tools that enable us to establish an inner
bond with Him. When a person meditates on the above, he will experience
happiness.
A Foretaste of the Ultimate
Happiness
In Psalms, we say: "When G-d will return
the exiles of Zion… then our mouths will be filled with laughter."
Because it is only with the coming of Mashiach, that we will be
able to achieve a full-hearted realization of the above truths.
At present, the everyday details of our lives blur our minds and
we have trouble focusing on the true reality. This is what exile
is all about: that we are unable to fully grasp the nature of the
world we live in.
That very definition gives us the key to redemption. As we realize
the true nature of our world and share it with others, we facilitate
the overt manifestation of that true nature. Sharing doesn't mean
only teaching. Primarily, it means living with the Redemption, showing
others an example of a person who is happy to live in G-d's world.
As more and more people do this, they hasten the revelation of Mashiach
who will make these truths palpable reality.
Purim
A Foretaste of
the Future
Our Sages teach that in the ultimate
future: "All the festivals will be nullified with the
exception of Purim and Chanukah." Our Rabbis explain
that the intent is not that we will cease observing the other
holidays, but that they will no longer stand out as prominent
days. In the present era, when by and large, G-dliness is
hidden, the festivals represent revelations of G-dliness that
transcend the ordinary pattern of spiritual revelation. In
the era of Redemption, by contrast, the revelation of G-dliness
will be an ongoing aspect of our existence. Therefore, the
festivals will not be considered unique. They will be observed
and all their laws will be kept; but the spiritual nature
of the days will not stand out as special in comparison to
the constant revelation that will characterize that era.
This is not true in regard to Purim. Even within the setting
of revealed G-dliness that will characterize the era of Redemption,
Purim will be special. Not only will we observe the laws of
the holiday, its unique spiritual significance will stand
out prominently.
Our Sages did not teach us this only to inform us about what
will take place in the future. Instead, knowledge of the uniqueness
of Purim in the era of Mashiach gives us the ability to celebrate
the holiday with more energy and vitality in the present.
Not only is the observance of the Purim holiday connected
to the era of Mashiach as a whole, every one of its particulars
sensitizes us to another dimension of that future age.
To focus on each of the five practices
associated with the commemoration of Purim individually:
a) The reading of the Megillah
- The statement of our Sages mentioned above with regard to
Purim as a whole is echoed in particular with regard to the
Megillah. Our Sages state that all of the Holidays will be
nullified in Mashiach's age with the exception of the Purim
and the Meguillah. ( The Holiday of Chanukah to will not be
nullified)
The unique holiness of the Megillah is reflected by the fact
that it is the only one of the books of the Bible where G-d's
name is not mentioned. G-d's names refer to levels of G-dliness
that are defined and identified with a particular quality.
The essence of G-d, by contrast, cannot be identified with
any name or quality. The reading of the Megillah brings out
precisely that aspect of G-dliness.
b) The recitation of the passage
Ve'al HaNissim in our prayers and in the Grace After Meals
- This prayer acknowledges and gives thanks to G-d for
bringing about the Purim miracle. Acknowledging miracles is
intrinsically related to Mashiach's coming. Our Sages relate
that after the miraculous defeat of Sannecherib, G-d desired
to make Chizkiyahu, the Jewish king at that time, Mashiach,
but decided against doing so, because Chizkiyahu failed to
sing a song of thanksgiving and praise.
Moreover, miracles share a fundamental connection to the era
of Mashiach. There is a difference of opinion among the Rabbis
whether there will be miracles at the beginning of the era
of Mashiach or whether at first, the laws of nature will prevail
and only at a later phase will they give way to miracles.
Ultimately, however, all agree that in that era, our world
will no longer conform to nature and will follow a pattern
that is truly miraculous.
c-d) Sending Shalach Manos and Matanos
L'Evyonim - The gifts of food we send our friends and
the presents we give the poor are both catalysts for and harbingers
of the love and unity that will characterize the era of Mashiach.
Our present age is characterized by strife and rivalry. Everyone
is trying to get his share of the pie and is worried that
someone else will take it from him. This mindset will cease
in Mashiach's age, as Maimonides writes: "In that era,
there will be no envy or competition."
On Purim, we anticipate this harmony by giving generously
to our friends, showing that we do not want to celebrate alone,
but rather want to share the goodness with our friends. Moreover,
we do not reach out only to those with whom we are close.
We also give gifts to the poor, people who we may not know
personally, allowing them to appreciate the joy of the holiday.
e) The Purim feast - Our Sages
tell us that in the era of Mashiach, G-d will make a feast
for the righteous. Our Purim celebrations give us a foretaste
of that future celebration.
In particular, there is a unique dimension to the Purim feast.
Our Sages say that we are required to drink to the point where
we do not know the difference between "Cursed be Haman"
and "Blessed be Mordechai." The intent is not to
reach a drunken state of not knowing, for what value is that
and what connection does that have to our spiritual service?
Instead, the intent is to come to a heightened state of spiritual
awareness as our Rabbis say: "The ultimate knowledge
[of G-d] is not to know." For G-d's true infinity transcends
any and all peaks of mortal comprehension.
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Torah
readings of the month
Parshas Terumah
Ihis week's Torah reading contains
the command to construct the Sanctuary that accompanied the Jewish
people on their journey through the desert, as it is written: "And
you shall make Me a Sanctuary and I will dwell within." The
word the verse uses for "within," bitocham, is plural,
meaning "within them." G-d did not dwell "within
it," within the Sanctuary. He dwells "within them,"
within the heart of every man and women. Every person has a Sanctuary
in microcosm within his soul. This is true at all times and in all
places.
What then is the purpose of the Sanctuary? When G-dliness is openly
revealed in the Sanctuary, it is easier for each person to reveal
the G-dliness within his soul.
Parshas Titzaveh
This Torah reading describes
the garments worn by the Priests. The spiritual service associated
with these garments is relevant to each one of us, for our entire
people are described as "a kingdom of priests." Just as
the function of the priests was to serve in the Sanctuary and facilitate
the revelation of G-dliness, every person has the potential to bring
G-dliness into expression in his surroundings.
On this Shabbos, we also read Parshas Zachor, remembering Amalek's
attack on the Jewish people. Our Sages tell us that G-d vows that
His name will not be complete until the memory of Amalek is wiped
out. Since G-d's name will be complete in the era of Mashiach, the
destruction of Amalek is a necessary preparatory step to the advent
of that age.
Parshas Ki Sissa
This Torah reading relates the
story of the Sin of the Golden Calf. One might ask: How is it possible
for the Jews to have committed such a sin? It was only 40 days after
they had seen G-d descend on Mount Sinai. How could they worship
an idol?
In explanation, our Sages say that it took G-d one moment to take
the Jews out of Egypt, but 40 years to take Egypt out of the Jews.
Although they had seen the revelation of G-dliness, they were not
refined enough to internalize the revelation. Therefore, when it
was over, they reverted to their previous perception.
On this Shabbos, we also read Parshas Parah, recalling the purification
process the people would undergo before ascending to the Temple
for the Pesach holiday. As the Haftorah indicates, it brings to
mind the purification which our people must undergo before returning
to Jerusalem with Mashiach.
Parshas VaYakhel-Pekudei - This reading combines two parshiyos:
Vayakhel describes the building of the Sanctuary. The previous readings
describe G-d's command to build the Sanctuary. Here man's efforts
are highlighted. This contrast points to two different thrusts in
making our world a dwelling for G-d: revelation from above and man's
efforts in refining the world. Both are necessary for the indwelling
of G-dliness to be complete.
Pekudei describes the inventory taken after the construction of
the Sanctuary. Therein is also a lesson. It is not enough to do
good things. We must also review and take stock of what we have
done.
On this Shabbos, we also read Parshas HaChodesh, which relates the
command to bring the Paschal sacrifice. This heightens our expectations
for the time when we will again offer sacrifices in the Temple.
Parshas VaYakhel-Pekudei
This reading combines two parshiyos:
Vayakhel describes the
building of the Sanctuary. The previous readings describe G-d's
command to build the Sanctuary. Here man's efforts are highlighted.
This contrast points to two different thrusts in making our world
a dwelling for G-d: revelation from above and man's efforts in refining
the world. Both are necessary for the indwelling of G-dliness to
be complete.
Pekudei describes the inventory taken after the construction
of the Sanctuary. Therein is also a lesson. It is not enough to
do good things. We must also review and take stock of what we have
done.
On this Shabbos, we also read Parshas HaChodesh, which relates the
command to bring the Paschal sacrifice. This heightens our expectations
for the time when we will again offer sacrifices in the Temple.
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