The book of Esther is unique and different than all other
books of the Bible in that the name of G-d is not mentioned even once. On the
surface, G-d is nowhere to be found.
Names are just on the surface for others. To call us, to
distinguish us from others, and to differentiate one trait in a person from
another. A person can live a complete
fulfilled life by himself without a name.
The interaction between G-d with the story of Purim, the mystics
explain, comes from the deepest and strongest place within G-d, where names and
superficial faculties don’t matter.
One of the directives related to Purim is that a person
should reach such a level (lack) of awareness where blessed be Mordechai (the
good guy) is no different than cursed be Haman (the bad guy)! How can anyone ever be expected not to
distinguish and differentiate between a righteous man who dedicates his entire
life to help people, and an evil man in the worst way, whose entire ambition
and goal is to eradicate a people from the world?
One of the explanations offered is the following. The
letters In Hebrew, when added up for, blessed be Mordechai, and, cursed be
Haman, equal 502. A person should drink on Purim just enough, that he cannot
easily compute the two numerological values that equal the same. But that again
is somewhat perplexing. Why did the sages choose these two statements as the
determining criteria and, it’s pretty ironic that blessed be the good guy and
cursed be the bad guy both come down to the same identical number.
A similar question is asked on the Mishnah that teaches. “In
the SAME WAY a person blesses and acknowledges G-d for the good, a person
should also, always acknowledge G-d for the bad.” Why the association between the good and the
bad? The sages could have said, every experience requires a blessing and that
would suffice?
The ultimate reason and purpose, G-d, who is essence of
good, creates, cursed be Haman, and evil, is so that through the effort of the
individual a transformation is realized, and the power inside the evil is used
for extra and better good. Down at the source, where it all comes from, there
is a connection and harmony between the good and the bad. The bad is actually
good, disguised.
The purpose for darkness is so that the light should be even
more greatly appreciated, and ultimately, the dark should in itself be the
facilitator to serve greater light and good.
This is the deeper and profound objective in this commandment
on Purim. In retrospect, when we read the story and we see the so many
coincidences and “accidents” that all just happened to turn out in our favor
and for the good, we reach a realization and appreciation, we are empowered,
that even in times of cursed be Haman, there is blessing. Esther becomes the queen and Haman ultimately
suffers a bitter downfall.
On a regular basis, when a person’s attitude is based
exclusively on logic and level-headedness
there is a big difference and huge distance between the good and the
evil. However, in elevated moments, especially on a Holiday like Purim and we
hear the Megillah, the story of Purim, we are gifted and capable, of reaching a
higher perspective, one from a more G-dly viewpoint. We come to appreciate,
that, what many times appears painful, with trust and faith in G-d, and with
patience, they become a momentum and impetus for the greatest positives in our
lives.
That is why we wear masks on Purim. To remind ourselves,
that this world is a mask that covers the truth. The truth is, that G-d is
behind and the inner cause for everything, and that’s a huge big positive
reason to celebrate.
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