Purim and Sefer Vayikra

Purim to Parah

Rav M. Elon

1. The days of Purim

We are going to examine to topics that at first glance seem to have be fundamentally independent of each other – Purim, which we will celebrate this week, and Parashat Parah which is always read after Purim.

Why is the festival named “Purim?” Indeed we find that the term “Purim“ is mentioned in the Megillah, and there we are also informed of the significance of this term, and why the festival was named as such.

“Because Haman the son of Hammedata, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast a pur, that is, the lot, to devastate them, and to annihilate them;

But when Esther came before the king, he gave orders in writing that his wicked plot, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.”

(Ester 9:24,25)

Haman casts a “pur,” which the Megillah explains is “the lot,” and ultimately his evil plot backfires. The Megillah then explains:

“Therefore they called these days ‘Purim’ after the name of the Pur. Therefore for all the content of this letter, and that which they had seen concerning this matter, and which had come to them. The Jews confirmed, and took upon themselves, and upon their seed, and upon all who joined them, without fail, to observe these two days in their prescribed manner, and in their appointed time each year; And that these days should be remembered and celebrated throughout every generation every family, every province, and every city, and that these days of Purim should never cease among the Jews nor shall their commemoration cease from their seed.”

(ibid. v. 26-28)

There are two points I would like to consider.

Firstly, the casting of a “pur” indicates that Haman engaged in an act of coincidence and luck – something which stands in contradistinction to an ordered, structured process, and which is contrary to the concept of a Jewish festival.

Secondly, there is no other festival which is so explicitly accounted for by way of the reason for its existence and commemoration. The Megillah states quite emphatically: “Therefore they called these days ‘Purim’ after the name of the Pur” – this is something we must understand.

2. “Nor shall their commemoration cease from their seed.”

Not only does the Megillah carefully elucidate the reason for this festival, but there is an added quality ascribed to Purim – “nor shall their commemoration cease from their seed.”

Hazal expounded this verse as follows:

“All the festivals are destined to be annulled, yet the days of Purim are never to be annulled, as the verse states: ‘and that these days of Purim should never cease among the Jews.’”

(Midrash Mishlei 9, s.v. tavhah.)

In other words, Pesah, Shavuot, and Sukkot are to be voided when the Mashi’ah comes, when compared to the miracles that God will employ at that time. Thus all the festivals will be annulled, yet Purim, will never be annulled.

This is an additional point for our consideration.

We already noted that there is nothing more inappropriate than to name a mo’ed, a festival, “pur.” As we have mentioned in previous shi’urim, the mo’ed is an expression of a mutual plan whereby two parties commune together, “Can two walk together, unless they are in communion?” (Amos 3:3.)

The pur, however, represents coincidence. This is also the significance of the word “hag” – “Festival” – which stems from the word “hugah,” signifying a circle which repeats upon itself, wherein God and Am Yisra’el meet together at the appointed time of communion, the mo’ed. The Midrash states that all of the “mo’adot” – all the festivals of communion when God meets with His people – will be annulled, and the sole meeting that will remain is that meeting of Purim, which was established as a result of the casting of a lot of coincidence.

Considering the peshat (literal meaning) of the Megillah, why is the festival named as a result of the actions of Haman and his evil plans when casting the pur? Why don’t we speak of the “Festival of Salvation,” or something in this vein? Why do we name our festival after the evil scheming of an anti-Semite who “had cast a pur, that is, the lot?”

Let us carefully examine the entire incident in order to address the points we have raised.

3. “All that had happened to him.”

In one of the climactic scenes of the Megillah, when Mordekhai hears of the terrible decree, he adorns sackcloth, and appears in public while displaying his garments of mourning and woe. When Ester hears of his behavior, she is shaken, and she sends Hatakh to Mordekhai in order to ascertain the cause of his behavior.

Hatakh goes out to Mordekhai at her request:

“So Hatakh went out to Mordekhai to the street of the city before the king's gate. And Mordekhai told him of all that had happened to him, and of the episode of the money that Haman had promised to pay to the king's treasuries for annihilating the Jews.”

(Ester 4:6,7)

The unusual terminology of “all that had happened to him” is rather surprising, for nothing had occurred to Mordekhai!

Hazal therefore expounded:

“‘And Mordekhai told him of all that had happened (“karahu”) to him’ – He said to Hatakh: ‘Go tell her that the grandson of karahu has come upon you. As the verse states: “How he met you (“karkha”) along the way,” (Devarim 25:18.)”

(Ester Rabbah 8)

Hazal understand that “All that had happened to him” does not simply mean “all that had happened,” but rather that this offers us a glimpse at the personality of the individual who wishes to perpetrate this terrible crime against the Jewish nation: A grandson of Amalek.

The Torah describes the nation of Amalek with a strong motif of “coincidence.”

“Remember what Amalek did to you by the way, when you came out of Egypt; how he met you along the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear God.”

(Devarim 25:17,18)

We will now examine the concept of the festival of the “pur” – the Festival of Coincidence, the festival which is never to be annulled, through the prism of the concept of coincidence in the world, which we will seek to thoroughly explore.

We generally understand coincidence as something unplanned, which is not part of any process or pre-determined structure. In fact this concept differs when considered through the Jewish perspective and when considered from the non-Jewish perspective.

4. “It was a coincident that occurred to us”

The concept of a “coincident” appears in relation to the Aron (Ark) of God, which was held by the Pelishtim, the Philistines. The Aron causes great misfortune and suffering to the Pelishtim, and they are struck with “tehorim” – “swellings.”

“And the people who did not die were struck with swellings; and the cry of the city ascended to heaven. And the Aron of God was in the country of the Pelishtim (for) seven months. And the Pelishtim called for the priests and the diviners, saying, ‘What shall we do to the ark of the Lord? Tell us how we shall send it to its place.’”

(Shemu’el I, 5:12, 6:1,2)

The people cry out in anguish as a result of their suffering, and then they turn to their priests and magicians to seek their advice as to how they are to aptly send the Aron from in their midst. The priests and magicians answer with a solution well-founded in their idolatrous beliefs – if a god is angry, he must be appeased.

“And they said, ‘If you send the ark of the God of Israel (away), do not send it empty; make sure to return Him a guilt offering – then you shall be healed, and it shall be known to you why He does not turn His hand away from you.’

They said, ‘What is the guilt offering that we shall return to Him?’

They answered, ‘In accordance with the number of the lords of the Pelishtim: Five golden swellings, and five golden mice; for one plague was on you all, and on your lords. And you shall make images of your swellings, and images of your mice that devastate the land; and you shall offer honor to the God of Israel; perhaps He will lighten his hand (that is) upon you, and upon your gods, and upon your land.’”

(ibid. v. 3-5)

The Pelishtim assume that all these offerings are a show of honor and respect to the God of Israel, and thus they will appease Him. The Philistine priests then offer the following advice, a simple test that they are to perform: they are to place the Aron on a wagon harnessed to two cows, and then they are to set it on its way.

“And see, if it goes up by the way of its own border to Beit-Shemesh then He has done us this great evil; but if not, then we shall know that it is not His hand that struck us; it was a coincident that occurred to us.”

(ibid. v. 9)

In other words, “if it goes up by the way of its own border to Beit-Shemesh” is an omen that everything that had befallen them was indeed from the “God of Israel.” Yet if nothing out of the ordinary occurs, “then we shall know that it is not His hand that struck us; it was a coincident that occurred to us.”

“Coincident” here expresses the very concept that is so common in our own contemporary age referring to something that occurred by pure chance. Yet let us remember that this concept is stated – and defined – by idolaters. The fathers of our nation will understand the concept of “coincidence” – “mikreh” – entirely differently.

5. “Cause it to happen before me by chance”

As we recall, Eli’ezer, the servant of Avraham, was sent by his master to find a wife for his son, Yizhak. Eli’ezer arrives at a well, and it is there that he sets into motion a very simple and small test:

“And he had the camels rest on their knees down outside the city, beside the well; It was in the evening when the women go out to draw water.

And he said, ‘O God, Lord of my master Avraham, I beseech you, cause it to happen before me by chance, and (thereby) show kindness to my master Abraham.’”

(Bereshit 24:11,12)

Eli’ezer seems to make a peculiar request of God which contains an inner contradiction: “hikareh na lefanai ha-yom” – literally: “cause it to happen before me by chance.” Elei’ezer requests that a certain ‘coincidence’ should materialize! We must, therefore, say that Eli’ezer’s understanding of “coincidence” is entirely different to that which we mentioned previously.

In the ensuing events, after Eli’ezer comes to the house of Rivkah, and he meets her father and her brother, he recalls the turn of events.

“And I bowed low and prostrated myself to God; and I blessed God, the Lord of my master Avraham, Who had led me on a true path to take my master's niece for his son.”

(ibid. v. 48)

Eli’ezer does not tell Betu’el and Lavan that God ‘caused a coincidence to transpire,’ but rather that God had “led” him. It would seem that Eli’ezer is afraid they might understand the term “coincidence” in the same manner as we saw with God’s Aron in the hands of the Pelishtim. This interpretation would be entirely different to the terminology and interpretation that he employs.

After Eli’ezer tells them this, Lavan and Betu’el summarize the course of events as follows:

“Lavan and Betu’el replied, and said: ‘The matter has come from God; we can not say anything to you, bad or good.’”

(ibid. v. 50)

6. Bo’az, Rut, and the coincidents

The concept of “coincidence” appears at another important juncture of the Jewish nation, at the very origins of the dynasty of King David. Rut, an antecedent of King David, returns together with her mother-in-law, Naomi, to Erez Yisra’el. She cleaves to God, despite the fact that Naomi has little, if anything, to offer her. Then matters transpire as follows:

“And Naomi had a relative of her husband's, a man of wealth, of the family of Elimelekh; and his name was Bo’az. And Rut the Moabite said to Naomi, “Let me go to the field, and I will gather ears of grain after him in whose sight I shall find favor.’

And she said to her, ‘Go, my daughter.’

And she went our and came (to the field), and gathered in the field after the reapers; and a coincidence occurred, (she came to) a part of the field belonging to Bo’az, who was a relative of Elimelekh. And, behold, Bo’az came from Beit Lehem, and he said to the reapers, ‘The Lord be with you.’ And they answered him, ‘May the Lord bless you.’”

(Rut 2:1-4)

Rut goes out to gather ears of grain, and she encounters two coincidences – she happens onto the field of Bo’az precisely as he returns from Beit Lehem.

7. Dani’el, a man greatly beloved

There is an additional source in the Tanakh which describes this concept of coincidence. We find this mentioned by he who prophesizes of the end of days – “Dani’el, a man greatly beloved.” Dani’el speaks to a man dressed in linen who appeared to him from the heavens, who says to him:

“And he said to me, ‘Dani’el, a man greatly beloved, understand the words that I speak to you, and stand upright; for now I am sent to you.’ And when he had spoken this matter to me, I stood trembling.

Then he said to me, ‘Do not fear, Dani’el; for from the first day that you set your heart to understand and to afflict yourself before your God, your words were heard, and I have come because of your words. But the prince of the kingdom of Persia withstood me (for) twenty-one days; but, behold, Mikha’el, one of the chief princes, came to assist me; and I remained there with the kings of Persia. And I have come to make you understand that which shall occur (“yikreh”) to your people in the end of days; for the vision is for days yet to come.’”

(Dani’el 10:11-14)

After the code – so to speak – of “that which shall occur (“yikreh”) to your people in the end of days,” Dani’el’s prophecy of the end of days begins.

Thus we see that the concept of ‘mikreh’ – ‘coincidence’ or general ‘occurrence’ – is the antithesis to faith in God when stated by non-Jews. However the concept of ‘mikreh’ has an entirely different significance for the Jewish nation.

8. “Whether My word will transpire or not”

Mosheh Rabbenu learns of the concept of ‘mikreh’ from God. As we recall, the nation has a great lust for meat, which they then request from Mosheh. Then, in a short instant of weakness, Mosheh Rabbenu says:

“Even if all the cattle and sheep were to be slaughtered for them – could there be enough for them? If all the fish in the sea were gathered together for them, would it be sufficient?”

(Bemidbar 11:22)

God’s answer to Mosheh is where we see the concept of ‘mikreh’:

“And God said to Mosheh, ‘Has God's hand become short? You will now see whether My word will transpire (“hayikrekha”) or not.’”

(ibid. v. 23)

9. “Mikreh” and “Mo’ed”

What is the concept of ‘mikreh’ as understood by Am Yisra’el?

The basis of this concept is something which is not a regular mo’ed, but is above all the mo’adim, (‘appointed times,’ ‘festivals.’) Something which was not predetermined or pre-arranged, something which no human mind has the ability to grasp – even the smallest percentage thereof is beyond our intellect. Dani’el learns this from the linen-clad angel, and only after he understands this does the prophecy of the end of days begin. ‘Mikreh’ in Hebrew indicates the manifestation of God’s Providence which is well above any human being’s understanding or intellectual comprehension.

As opposed to this, the ultimate antithesis of mikreh and God’s Providence is the non-Jew’s conception of coincidence as something entirely unplanned, entirely coincidental – escaping the planning of man and God alike. This, then, is the explanation of the various terms of ‘mikreh,’ ‘coincidence,’ that appear with regard to Bil’am. Bil’am attempts to bring God’s wrath on Am Yisra’el in every ‘coincidental’ manner possible. This is in sharp contradistinction to the Principal of all Prophets, Mosheh Rabbenu – which brings us to our parashah, Parashat Vayikra, the opening parashah of Sefer Vayilkra.

10. “And He called to Mosheh”

In fact, the name of this book of the Humash is unclear. Every book of the Humash is designated by a name which encapsulates the very essence and central conception of that book as it develops through the various parshiyot.

Sefer Bereshit (‘In the beginning,’ ‘Genesis’) is the book of beginnings – we read of the beginning of the world, of mankind, and of Am Yisra’el.

So too Sefer Shemot (‘Names’) is clear to us, for it deals with a tyrannical despot and his attempt to quash the identities and the names of his subjects, thereby enslaving and subjugating them to him. In this book of the Humash all of reality is accorded names, for it is in this book that the Torah appears – and the Torah gives names and content to every aspect of the universe.

Sefer Bemidbar (‘In the desert’) records the processes that Am Yisra’el undergoes on the way to Erez Yisra’el, as it forms and becomes fused into one united body.

Sefer Devarim (‘Words) is termed “Mishneh Torah” – the “Second Torah,” for it records Mosheh’s parting words to the nation as he revisits and reiterates central themes and concepts of the Torah prior to his death.

What, then, is the name ‘Vayikra’ – ‘And He called?’ How are we to understand this call or summons?

In order to understand this we must consider the verses which conclude Sefer Shemot, where we read a description of the final construction and erection of the Mishkan, the Tabernacle.

“Then the cloud covered the Ohel Mo’ed (Tent of Communion), and God’s glory filled the Mishkan. And Mosheh was not able to enter into the Ohel Mo’ed since the cloud had rested on it, and God’s glory filled the Mishkan.”

(Shemot 40:34,35)

This is Mosheh’s closing act of Sefer Shemot. He who erects the Mishkan, and has performed numerous wonders and miracles for Am Yisra’el, is now unable to enter that very Mishkan that he had just erected. This is a lesson in humility that we are all able to learn from Mosheh Rabbenu – to know what we are capable of doing, and to recognize that which we are incapable of doing.

And then we begin Sefer Vayikra, the “Book of Sanctity” as Hazal termed it. The title of this book is “Vayikra” – God’s calling to Mosheh and then the ensuing dialogue from the Ohel Mo’ed. Mosheh’s character contains two opposing traits, two opposing forces that together are the recipe of humility. On the one hand he has tremendous faith in himself and his capabilities, and on the other hand he exerts extreme caution when having to rely on his own abilities.

11. To believe and to rely

One’s faith in one’s self is in fact faith in God Who is manifest through each and every person. This faith comprises the appreciation that man is an emissary of God, for it is God Who gave him his abilities and strengths, and Who placed him in his specific position in life. Therefore Mosheh does not hesitate – even when God tells him:

“Leave Me alone, and I will destroy them…I will then make you into a great nation…”

(Devarim 9:14)

Mosheh immediately responds:

“Blot me out from Your book which You have written.”

(Shemot 32:32)

This is Mosheh’s entire purpose, his reason for being, and if Am Yisra’el is to cease to exist, then he sees no purpose for his own existence.

Yet together with this one must know that God has many emissaries and agents, and if he remains silent: “relief and salvation will arise for the Jews from another place,” (Ester 4:14.) It is as a result of this knowledge that one knows not to accredit himself unduly, yet at the same time to act with all his power and influence.

It is in this manner that one believes in himself, yet relies only on God.

Megillat Ester is about one’s own endeavors and about coincidence – in the specific sense that we explained the concept of the mikreh. Mordekhai teaches us that believing in ourselves can elevate us to great heights – as long as we believe. Mordekhai does not bow or prostrate himself. When the terrible decree is legislated he endeavors in every manner he knows to fight the decree, and then he prays to God. He believes in himself, and relies on God.

Mordekhai tells Ester:

“For if you remain silent at this time, relief and salvation will arise for the Jews from another place; but you and your father's house will be destroyed.”

(Ester 4:14.)

“Your father's house” is in fact Mordekhai himself, for he had taken her in as his own daughter. Then he adds:

“And who knows whether it is for such a time as this that you have become royalty?”

(ibid.)

In other words, Mordekhai says that even if they remain passive, God will continue on with His plans, protecting and guarding His nation, yet if Mordekhai and Ester behave in such a manner – then they will have reneged on their responsibilities in the world.

Then, through belief in one’s own capabilities and through trust in God, the revolution is set in motion. This is the concept of ‘mikreh’ in Jewish-Faith terms. Reaching a point of God’s Providence that is far beyond the point of ‘mo’ed’ – an appointed time for communion with God. The Mikreh is the manifestation of the divine that is far beyond any planning or pre-organization, it is a description of the voiding of logic, and is an expression of the ultimate cleaving to God that surpasses rationale and logical reason.

“All the festivals are destined to be annulled, yet the days of Purim are never to be annulled” – for every festival is deemed to rectify something, yet in the end of days the great rectification will occur for everything, and there will be no need for any forms of rectification. Yet one ideal will remain at the end of days. And it is with this ideal that the Rambam concludes his Mishneh Torah:

“And at that time there will be no famine nor war… and there will be no pursuits in the world other than to know God alone. Therefore Yisra’el will become great Sages and will know the hidden concepts, and they will comprehend the knowledge of their Creator in a manner commensurate to each person’s ability, as it states: ‘For the earth shall be full of the knowledge of the Lord, as the waters cover the sea,’ (Yeshayahu 11:9)”

(Hilkhot Melakhim, 12:5)

The Or Same’ah explains that the difference between our times, when we also desire to understand God, and the days of the Mashi’ah is that in the future everyone will appreciate what he is capable of and what he is incapable of…

Amalek understood the distinct nature of Am Yisra’el, he understands that they are supervised from on high through knowledge and rational, yet he desires to transform the holy mikreh into something that is merely coincidental and impure. Just as tum’at keri (“Impurity as a result of a discharge of semen”) is the drop of life-force that is wasted, and becomes something formless, instead of forming the basis for an embryo and then human being.

If Am Yisra’el is to walk with God in this manner of the impure mikreh, “and you walk in keri (‘by chance,’ ‘indifference’) with Me,” (Vayikra 26:27,) then God, too, will walk with them “in a vengeance of keri,” (ibid. v. 28) – in an even greater degree of concealment, that everything will seem to be complete mikreh and coincidence.

Thus, Amalek desires to cast Yisra’el into keri – impurity, this is the “the grandson of karahu has come upon you.”

Opposing this, there is faith, faith in one’s self, and faith in God, and the knowledge that God, too, believes in us. This is the significance of the words “Your faith is great” with which we conclude the “Modeh Ani” – “I thank” – prayer that we recite every morning. God has great faith in us.

12. Parah Adumah

Now on to Parah Adumah, the Red Hefer. The Parah Adumah is used to purify people from the impurity of death, and in more general terms to purify the world of the impurity of death that pervades it. The Parah Adumah represents the distinction, the “I have legislated a law” and decreed a decree which you may not question, (Yoma 13b.)

The climax of the redemption is based upon the humble appreciation of what we are incapable of achieving, and simultaneously we void ourselves to God, yet endeavor to the best of our abilities.

This is “And He called to Mosheh” – this is the Parah Adumah which connects us to transcendental God; and this is Megillat Ester which teaches us to believe in ourselves, and to rely only on God.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon