Page 49 - HaMizrachi Purim 5783 USA

Purim: Reconnecting

with Our True Selves

Rabbi Reuven Taragin

The sin The consequences of this dual identity can connect to, interact with, and are deeply
be severe. Even if we avoid full assimila- immersed in the broader world. The
he students were struggling to find an tion into the surrounding culture, we are impersonal communication so prevalent
answer. Why were the Jews of Achash- often unable to truly be ourselves. Over online allows us to cultivate multiple iden-
verosh’s empire threatened with time, the values we “pretend” to believe
Tannihilation? What terrible sin had become who we truly are! tities. But do our multiple identities and
they committed? Perhaps they were being immersion in the broader culture blur our
true identity and beliefs?
punished for participating in the hedonis- For this reason, in the Purim story and
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tic 180-day Shushan feast? If so, responded throughout the ages, when the Jews Though meaningful for all generations,
their rebbe, Rabbi Shimon Bar Yochai, only pretended to serve a foreign god and out- Purim is uniquely relevant to Jews in the
Shushan’s Jews should have been culpable. 1 wardly identified with their host nation, 21st century. Purim is the time to ensure
G-d acted as if He was severing his rela- that our engagement with other cultures
With his students at a loss, Rabbi Shimon tionship with them by causing those very
provided the answer. The Jews were pun- nations to turn against them. Hashem rec- does not blur our own religious and cul-
ished for worshiping idols. If so, asked the ognizes the grave danger in “pretending”, tural identity. Though we must try to
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impact the broader world, we cannot do
students, why were the Jews ultimately and does what is necessary to ensure His
saved? If they were guilty of idolatry, G-d people do not assimilate. so at the expense of our own uniqueness.
should have allowed them to be destroyed! As we return to our own Land, may we also
Rabbi Shimon explained: The Jews were The moment of truth return to our true personal and national
selves – bayamim hahem bazman hazeh!
spared because they did not actually After Haman’s decree, the Jews faced a
believe in the idols they physically bowed moment of truth. Which ‘world’ was their
to. Though they were forced to bow, it was real one? What was their true identity? 1. It seems that participating in the hedonistic meal
not an expression of their true belief. And Thankfully, the Jews were able to reconnect warranted, in principle, a decree of annihilation,
so Hashem responded in kind, pretending to with and sharpen their true identity, allow- indicating that hedonism is deeply problematic.
decree the Jews’ annihilation, even though ing Esther to do the same (Esther 7:4). They Rashi (Esther 4:1) connects idolatry to hedonism.
he did not actually intend it (Megillah 12a). 2. Rashi (“shehishtachavu”) explains that this refers
clarified their identity, and in response, to a sin in the time of Nevuchadnezzar.
The commentators ask: If the Jews were Hashem clarified his true intentions. 3. See Yechezkel 20:32–34.
not truly committed to the idols they were Sefer Tehillim describes G-d as ך ְּ ל ִצ, as our
ָ
forced to bow to, why did Hashem pre- “shadow” (121:5). The Ba’al Shem Tov
tend to decree their annihilation? Though explains that G-d’s relationship with us
bowing down to idols is never justified, reflects the way we relate to Him. When
it is not a punishable offense when done we muffle our identity, He muffles his love
under duress (Rambam, Avodah Zara 3:6). and care for us. When we assert our true
selves, He expresses his true love.
Scan here to join Rabbi Taragin’s
Posturing daily Divrei Torah WhatsApp group
The answer lies in the danger of posturing. Revealing by concealing
By nature, people try to relate to the differ- The costumes we customarily wear on
ent types of people they interact with. We Purim remind us that our faces and cloth-
look for common ground and try to speak ing may not accurately reflect our true
each other’s ‘language’. The danger, how- selves. By wearing costumes and conceal-
ever, is that by trying to relate to others ing our external selves on Purim, we emu-
we can forget our own identity. late our ancestors by reconnecting with
Rabbi Reuven Taragin
The challenge of interfacing with others and embracing our true, internal selves. is Educational Director of Mizrachi
while maintaining our cultural indepen- and Dean of the Yeshivat Hakotel
dence is even greater when we live and Today’s global village Overseas Program.
function in a foreign society in exile. The burning issues of the Purim story are
Despite her status as queen, Esther herself particularly challenging for people living Join me at the
was unable to reveal her true identity in in the contemporary global village. Even World Orthodox Israel Congress Est. 1902
orthodoxisraelcongress.org
Achashverosh’s court (Esther 2:20). Jews living in the Jewish State of Israel 120 YEARS OF RELIGIOUS ZIONISM

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