02 Mar Purim and Moshiach; Rectifying Concepts of Purim (Purim Series-2)
Purim Series – 2
Rectifying Concepts of Purim
Inspired by the teachings of HaRav Yitzchak Ginsburgh and Rabbi Moshe Genuth
There are many paradoxes in the Torah and upon resolve and rectification, hold within them tremendous elevating sparks of holiness.
Chazal teaches that regarding King David’s collecting of Iron and Gold for the building of the Temple, that when the Temple is built and Mashiach arrives, all iron will be as gold… all things such as the base metal of iron will no longer have the diminished status of being impure… all will be elevated.
The prohibited mixture of linen and wool known as ‘shatnez’ is worn by the Kohanim as an allusion to a higher spiritual state, that when all is elevated come the Messianic era, the mixture will be rectified and evlevate to a greater state of Oneness and are able to then be worn together.
502: Where we see the phrase of the same gematria value (like the same spiritual DNA), we see ‘Blessed is Mordechai (502) – Cursed is Haman (502) we should recognize the Messianic message that evil can only exist with a drop of goodness. When that goodness is separated out from evil (through the tikun of our mitzvot), the evil can no longer exist , it is obliterated. When a person may be able to ascend to a lofty spiritual height in a holy way (as one might do on Purim), he can see that there is no longer evil as the sparks of goodness ‘fuelunb’ evil have been revealed, extracted, elevated and rectified to the existence of only Goodness… as G-d sees all as Good. ‘Blessed is Mordechai (502) – Cursed is Haman (502) are truly equal. This occurs in other examples such as Moshiach (358) is equal to Nachash -the evil serpent (358).
Evil can only exist with a drop of goodness… so the ability to see Mordechai and Haman as equal, is to see the separating and elevating of the goodness ‘fueling’ the evil, and the obliteration of evil (within Haman) ….there then exists only Goodness… a Messianic time. This requires one to still have a state of clarity. Only through the most proper preparedness can this experience of the Purim day become elevated with wine.
To be intoxicated on or as it may be read as with Purim, is understood broadly as ‘to be intoxicated with wine’ . But, it may also be understood as ‘spiritually intoxicated ‘ with the kiddusha, the spiritual levity of the chag (festival). The idea of drinking more than usual on Purim comes from the source in the Talmud tractate Megillah 7b. From this source, there has been varied understandings as is highlighted below:
“Raba [Abba ben Joseph bar Ḥama born 270] said: It is the duty of a man 1) to mellow himself [with wine] on Purim between cursed be Haman’ and blessed be Mordechai’.” until he cannot tell the difference between cursed be Haman’ and blessed be Mordechai’.”
This is also read as;
1)…to mellow himself [with wine] on Purim
2) …to become drunk on Purim or
3) …to become intoxicated on/with Purim… as in spiritually intoxicated
The Kohanim sons of Aaron, Nadav and Avihu transcended and ascended to such a lofty degree they were taken from this world.
Some may see the actions of Nadav and Avihu, the sons of Aaron the High Priest efforts to ascend, as a transgression. However there is a differing opinion that recognizes the spiritual loftiness of the brothers, and with the proper and most holy preparation and intent of consuming wine, they were able to reach spiritual heights otherwise unattainable. There departure from this world was indeed miraculous. We also should not forget to their merit that the brothers were indeed Kohanim and were students of Moshe.
The Torah talks about the brothers bringing a ‘strange or alien’ fire offering, it is referred to as ‘strange or alien fire’ that commentaries interpret as unusual… unprecedented as in never before done and therefore not deemed prohibited.
Where the brothers had become ‘intoxicated with wine’, we learn that there are properties of wine that can, under the truest of intent that with the learning and living of Torah act to enhance a spiritual connection. In their most appropriately assisted intoxicated state they were transcendent to an elevated state of clarity where they were able to then experience a sense of connected-ness… a sense of Oneness and purity of G-d’s Goodness in His Creation.
Kabbalah speaks of wine’s special properties as having the power of ‘gevurah- might’ (especially red wine) as being able to break through the ‘klipot’ ( barrier or husk/ shells) that separate us from G-d and thus in a rectified way of observance can assist in our ascension.
The brothers were so successful in their pursuit of their connection to Hashem, that Hashem cast down ‘into them’ a fire that miraculously removed only their soul and left their body and clothing intact. Hashem brought them close. This is referred to (Or HaChaim ) as a ‘Devine Kiss’, a most lofty way for ones soul to ascend.
The prohibition that followed that a Kohan may not drink wine while in service to G-d was as a measure to guard against others (kohan) who may try to do the same thing may likely come to transgress through inappropriate preparation, lack of kavanah and light headedness (drunkenness) . If indeed some had succeeded as the brothers had, we would be depleting our resource of kohamin , everyone would want to try to reach this intimate level of connection and for the many who were unsuccessful, they would only have succeed in the transgression of desecrating G-ds Name.. Chillul Hashem.
If we witness another Jew transgressing we have an obligation to rebuke them. However a significant posek of our time, Rabbi Moshe Feinstein (and others) proclaimed that the ability to properly give or receive rebuke had become such a widespread problem due to our (compromised spiritual) condition that ‘it should not be done’. Yet NO such pro-active proclamation of rebuke has been said by our Jewish leaders regarding the widespread ‘chillul Hashem… desecration of G-ds Name ‘ as a result of the inappropriate intoxication on Purim’.
Preparation for the appropriate observance of Purim which may include wine can be intense. Failing proper preparation to become ‘intoxicated’ in the most appropriate holy halachic way can cause serious damage to ourselves, the Jewish Nation, and gives a great opportunity to the evil forces to proliferate as it was in the times of the Magillah.
As we approach the End of Days and Messianic Times, we are assured of the fact that Amalek and Evil et al will become most cunning and most strong.
Purim in the times of the Megillah was a Chillul Hashem, a desecration of G-d Name on a National level, . It needs to emphasized and imbued on the Jewish People that Purim is not simply about getting blind drunk. That is clearly prohibited by Torah. But with the most appropriated guidance, and much in advance of the chag; to learn and live Torah, and do a continual and thorough cheshbon hanefesh (personal inventory) in order to prepare for what may be revealed in a lofty state of consciousness and heighten our ability to reveal the concealed igniting the sparks of holiness and Oneness.
We ought be vigilant in our observance on Purim. It may be a chag for us, but it’s also holds the potential to be a tremendously empowering day for Evil.
Acquiring greater clarity leads to greater Unity… Oneness. The ability to see the Oneness in the phrase ‘blessed is Mordechai, cursed is Haman’ is likened to the ability of ‘ G-d sees all Creation as One… His Goodness’.
May Mashiach come now.
Lawrence (Leib Getzel) Lax
Addictions and Counseling
http://www.lawrencelax.com