Contributor Rabbi Yaacov Abraham
Drunk Like a Skunk!
Contrary to popular belief, there are not only the 10 Commandments (Mitzvot) in the the Torah, but rather there are 613 Mitzvot, with an additional 7 Rabbinic Mitzvot!
Some of the Mitzvot, i.e., giving charity to the poor and needy are easily understandable, while the rationale of the prohibition of cooking and eating meat and milk together is not easily understood. Our Rabbis of Blessed Memory in the Talmud conclude that mitzvot do not absolutely require intention (kavanah) as a prerequisite to their performance, as in giving charity to the poor. However, well thought out and focused kavanah is, nevertheless, an integral component of many aspects of our service to G-d.
There are 4 Purim Mitzvot:
Reading scroll of Esther (Megillah) which recounts the story of the Purim miracle. This is done on the eve of Purim and then again the following day,
Sending monetary gifts to at least two poor people.
Sending gifts of two kinds of food to at least one person.
A festive Purim feast, which often includes wine and other intoxication beverages. [1]
The first three of these Purim Mitzvot seem pretty straight forward, while the last one seems to demand focused attention (kavanah) and a even a bit of caution before proceeding!
Additionally, many children and adults also dress up and wear costumes as part of the Purim merry making. “By wearing costumes on Purim, we are alluding to the nature of the Purim miracle. In contrast to the overt miracles that are celebrated with the other Jewish holidays (such as the Exodus at Passover, or the victory over the Greeks at Chanukah) the miracle of Purim was disguised in natural events. Occurrences that happened over the course of many years – a king’s party, the execution of his queen, an evil plot against the Jews, the selection of a new queen, her intervention in the plot- can be seen as miraculous only after the fact, when one looks at the entire story and sees how each chapter had to be written exactly the way it was to bring about a happy ending.
When we disguise ourselves, we are reflecting the way the Purim miracle (and many modern-day personal miracles as well) was disguised in nature. [4] Does this sound familiar? “And Rebeka (Rivka) took the garments of Esau (Aisav) her elder son, the choicest which were with her in the house, and put (them) on Jacob (Yaakov) her youngest son. [5]
“And Jacob went near unto his father ; and he felt him, and said: The voice is the voice of Jacob, but the hands are the hands of Esau.”
One of the most amazing aspects of Purim is the fact that nowhere in the Megillah is G-d’s name written!
In essence, it appears, that G-d Himself is playing a grand game of hide-and-seek with us! G-d Himself is playing a grand game of hide-and-seek with us! 5
He is hiding and we, His children, are searching and calling for Him, (through our prayers) to reveal Himself and to come out of hiding!
“When it comes to drinking on Purim, the Talmud clearly understood what the the scroll of Esther was all about. In practically every chapter of the Megillah, someone is imbibing heavily at a drinking party.
And the scroll concludes with Mordecai’s instruction to the entire Jewish people to celebrate these days as “yermei mishtei v’simchah, days of drinking and rejoicing” (Esther 9:22) [2]
“ The Talmud teaches that one is required to drink on Purim until one cannot distinguish between “cursed is Haman and blessed is Mordechai. The reason for this requirement is in order to recall the many miracles of the Purim story which actually occurred during the course of the wine parties such as Vashti’s downfall. Esther’s rise to royalty, and Haman’s execution.[3]
On a deeper level, we appear to be talking about blurring the distinction between good and evil. But aren’t we taught in Psalm 34:14,
“Turn from evil and do good, seek peace and pursue it.”
Now, in some religions the consumption of alcohol is strictly prohibited and also in Judaism we encounter the Nazir, who takes a vow to abstain from drinking wine or eating grapes and their by products. However, we do celebrate the Passover Seder with drinking (a measured amount) of four cups of wines. The Jewish Sabbath and the Jewish marriage ceremony are both ushered in and sanctified on a ‘cup filled with wine!’ How is one able to find the right balance and walk a straight line between abstinence and getting drunk like a skunk? So? What is a fundamental difference between a human being and an animal?
There is a saying in Yiddish, “An animal goes on four feet and looks down to the ground. A man goes on two feet and looks up to the heavens!” In other words, an animal follows its basic instincts, to seek out what is pleasurable and to avoid what is un-pleasurable, but possesses no higher intelligence and wisdom.
Man’s intelligence, language and cognitive abilities, (Sechel Tov) is what distinguishes us from the lower animal kingdom! To take this most precious G-d given gift and to temporarily set it aside, while drinking wine at the Purim Meal, is the challenge! With trust in G-d that we won’t become so intoxicated that we cause ourselves or anyone else embarrassment or harm requires doing the mitzvah with focused attention.
There is also an opinion, that for those (who for good reasons), are unable to drink wine or one who chooses not to, may just take a nice nap to accomplish doing the same thing! One the other hand to drink one’s self into a blind stupor, G-d forbid, cause one to descend to the level of the animal!
A yoked ox becomes docile and may be used to plow with, while an unyoked ox runs wild goring and damaging what stands in its way!
“A little alcohol (maskeh) is good; a lot is not!”
Rabbi Nachman of Breslov
On a profound level, the esoteric texts of the Kabbalah and Chassidut say 10 there is a level of understanding that transcends our Sechel Tov, our minds! At this level there are no distinctions between wicked Haman and blessed Mordechai! The Talmud informs us that ultimately ‘ No evil comes from above!” However, in this world our mission is to make these distinctions clear!
At the Service for the conclusion of Shabbat, which is made over a cup of wine, with fragrant spices the following blessed is recited: “Blessed are You, Lord our G-d, King of the universe, who makes a distinction between between the sacred and profane, Between light and darkness, between Israel and the nations, between the Seventh Day and the six work days. Blessed are You Lord, who makes a distinction between the sacred and profane.”
Have a happy and healthy Purim!
[1] 15 Purim Facts Every Jew Should Know by Rabbi Menachem Posner. Chabad.org
[2] Alcohol on Purim by Jeffrey Spitzer
[3] Drinking on Purim by Rabbi Ari Erkin
[4] Why the Costumes? By Dovid Zakilikowsky, The Scroll. Chabad.org
[5] Genesis 16-11, 27-22
Lessons in Greatness and Humility – Parashat Pekudei
In Exodus 21-24 , [] we meet Bezalel and Oholiab, the great artisans and craftsmen who fashioned the exquisite, intricate and beautiful utensils and furnishing for the Mishkan [The Tabernacle] in the desert.” These are the accountings of the Tabernacle, the Mishkan of the Testimony, which were counted at the word of Moses; the work of the Levites, the hand of Ithimar, son of Aaron the Kohen. Betzalel, son of Uri son of Hur, of the tribe of Yehudah [Judah], did all that HaShem [G-d] commanded Moses. With him was Oholiab, son of Ahisamach, of the tribe of Dan, a carver and artist, and an embroiderer with turquoise wool, and with purple wool, and with scarlet wool, and with linen.”
Betzalel, who’s name means , ‘in the shadow of G-d’ was only thirteen years old at this time and is called ‘Chocham Lev’ : wise-hearted. Now ,wisdom is generally associated with the mind , and the cognitive thought process, whereas the heart is the the seat of the emotions and feelings. Betzalel’s mind and heart worked together in perfect harmony, with no cognitive dissonance between the two extremes!
Betzalel was from the royal tribe of Yehudah [Judah] and Oholiab was from the tribe of Dan, who traveled last in the journeys through the desert, returning the lost and forgotten objects of the other eleven tribes who were all marching in front of Dan! Yet, the aristocrat and the commoner worked hand-in-hand, in perfect harmony, with no cognitive dissonance between the two!
Rashi (1) informs us, “That which [Betzalel] was commanded ” is not written here, – but rather “all that G-d commanded Moses’ – This implies that even with regard to matters which his master Moses did not tell him- [Betzalel’s] mind was in accord with that which had been said to Moses at Sinai. For Moses commanded Betzalel to make the furnishings first, and afterward the Mishkon!
Betzalel said to him [Moses] “The common practice of the world is to first make a house and afterward to put the furnishings into it.” [Moses] said to him, “Thus, [as you said] , I heard from the mouth of the Holy One, Blessed is He.” Moses [went on] and said to him, “You were in G-d’s shadow, for indeed, that is what the Holy One, blessed is He, commanded me.” And so did [Betzalel] do,…first the Mishkon and afterward the furnishings..
If G-d told Moses to fabricate the Mishkon first and then the furnishings, why did Moses reverse the order of G-d’s command to tell Betzalel to make the furnishings first? …
The Gur Aryeh (2) provides a brilliant answer! ” In truth, the furnishings are more important than the Mishkon itsef! This can be seen in the assignment of carrying the furnishings to the family of Kohath ( which, according to the Zohar, is the prime line of Levi, for Moses and Aaron are of the Kohat family, while the lesser task of carrying the Mishkon was assigned to the [secondary] family of Merari. Thus on an intellectual level, i.e., teaching and studying , the laws of the Mishkon and its furnishing should come first. However, on the practical level of the actual construction, the Mishkon, which served to house and protect the furnishings had to come first! Therefore, Moses, whose responsibility was to teach how the Mishkon should be constructed, spoke on a theoretical plane and placed the furnishings first. But, Betzalel, whose responsibility was the actual was the actual construction, understood that as a practical matter the Mishkon should be built first…
Here we find G-d”s attributes of kindness [and humility] radiating downward through Moses. We read in Lessons in Tanya, Iggeret HaKodesh, Epistle 8, “Now, through this elevation, the actual “Chesed [Kindness] of G-d – which is immeasurably superior to man’s kindness and to worlds in general- is aroused, so that a great and intense revelation of His light descends into the lowly [world], where it it lights up the souls of Israel, at least during the time of prayer, even if not permanently. For though (3) “His Greatness is unfathomable,”and greatness denotes the Divine attribute of Kindness,” (4) to the extent that (5) “all are esteemed as naught before Him.”
“How does it descend below and become capable of being fathomed by the Jewish soul? Even so, (6) “Where you find His greatness, there you find his humility,’ Hence, the very greatness and Kindness of G-d always find expression in His ‘humility’,i.e, in His ability to descend and reveal Himself in the nethermost levels, like water which descends [ from above to below].'(6) ” Moses was exceedingly humble, more than any person on the face of the earth.”
(7) ” And Aaron and all the elders of Israel came to eat bread with [Jethro the Convert] the father-in-law of Moses before G-d. (8) ” And where did Moses go? Is he not the one who went to greet [Jethro] and caused him all the honor? Why was he [Moses] not mentioned in the verse as one of the guests at the meal? Rather we must say that [Moses] was standing and waiting upon his guests! The Torah associated with Moses is …one of silence. (9) “Master of the Universe, cause of all causes. You are supreme. Beyond everything. Higher than you there is nothing. There is no thought that can grasp You in any way.Before You, silence is praise! For You are exalted above all blessings and thought.”
(10) “Shimon his son said:,”All my days I grew up among the Sages and did not find anything better for one’s person than silence; not study but practice is the essential thing. and who ever engages in excessive talk brings on sin.’
(11) “Once there was a Torah scholar who complained to the Tzemach Tzedek [the Third Lubavitcher Rebbe] that his colleagues were not treating him with with the respect that he felt was his due. “Wherever I move about in the Hose of Study, people always tread on me.”.The Tzemach Tzedek replied, “When you spread yourself out over the whole House of Study, someone will be treading on you wherever you step…”Similarly, such self-centeredness instills ‘divisiveness between the hearts.” because such a person can only relate to others [even to his spouse] only to the extent that they fit into his or her scheme of things. There is no way a person can genuinely love another and relate to that person as he or she is without going beyond his individual desires and wants.”
Moses, Betzalel, Oholiav, Yehudah, and Dan. The aristocrats and the commoners worked hand-in hand, in perfect harmony with G-d to build and complete the Mishko as one!. May we merit to see the building of the Third, Eternal Beit ha-Mikdash ,as one!
Rabbi Yaacov Abraham.
. 1. Rashi.The Sapperstein Edition.The ArtScroll Series Mesorah Publications, ltd. 2.. Cf, ibid Gur Aryeh 3. . Cf, Likkut Amarim, Part 11, ch.4.4. Zohar 1, 11b5. Lessons in Tanya, The Tanya of R. Shneur Zalman of Liadi. Vol.1V Iggeret Ha Kodesh. Elucidated by Rabbi Yosef Wineberg. Translated by Rabbi Sholom B. Wineberg Edited by Uri Kaploun.6. Megillah 31a (according to the text of Ein Yaakov)7..Numbers-12:38. Cf, ibid Rashi9.Rabbi Nosson of Breslov10. Ethics of the Fathers {Pirkei Avot] chap.2:1711.Tackling Life’s Tasks. HaYom Yom. Selected by the Lubavitcher Rebbe, Rabbi Menchem M Mendel, from the writings of the Previous Lubavitcher Rebbe,Rabbi Yosef Yitchak Schneerson
Contributor Rabbi Yaacov Abraham
The Full and Empty Cup
While praying in the synagogue; or even alone; I often wonder how does one strike a balance between equally beautiful expressions of exuberant joy and quiet solemnity? Is there a place for singing, hand clapping and dancing, joined with silence and meditation?
In the Jewish Prayer Book, Verses of Praise, we read, “They will praise His name with dancing; with the drum and harp they will sing to Him.” Psalm 148.
During the Amidah , the Standing Prayer Service, we face God quietly and pour our hearts out to Him in silent praise and ask God to hear our humble requests.
Maybe the delicate balance is found somewhere between two opposites?
Rabbi Tzvi Freeman writes in his book, Wisdom to Heal the Earth, #198,
Empty and Full,
” To fill yourself with wisdom you must proceed wisely; you must empty yourself of all wise thoughts.
To receive blessings from Above; you must do all those things that draw blessings.
To receive anything from Above; you must be still and quiet.