Chillul Tefila Bifarhesia, as well as halachicly challenged verbiage and dress, are external manifestations of a critical lack of personal yiras shomayim which has lethal consequences.
On their face, there could not be two more unlikely holidays to wed than Yom Kippur and Purim. Even the youngest child knows that Purim is a holiday meant for fun and celebration, for costumes and parties. Yom Kippur, on the other hand, is the most solemn day of the Jewish calendar, calling on us engage in deep, somber introspection as we search for forgiveness and atonement. How different they are!
Yet the ba’alei haKabalah sought mystical associations between the two holidays, pointing out that the initial kaf in kippurim indicates that Yom Kippurim is a “day like Purim.”
Likewise, Rabbi Joseph B. Soloveitchik, seeking deeply intertwined meanings between the two, divined that it is only the most superficial aspects of the holidays that diverge. On an important level, they are very similar: “Perhaps the feature common to both Purim and Yom Kippur is that aspect of Purim which is a call for Divine compassion and intercession, a mood of petition arising out of great distress.”
Of course, if our dependence upon God and our need for reconciliation were the only commonality, then it would be a trivial one. After all, nearly all things of meaningful human worth intersect at our dependence upon God and our need for reconciliation. So it is not this obvious connection that moves the Rav, it is the second similarity between Purim and Yom Kippurim that brings their association into clearer focus – they both “involve the casting of lots (goral), charactistic of games of chance. As for the Purim goral, it determined the date chosen by Haman for the destruction of the Jews.”
The goral of the Yom Kippur Temple service had a different character but our fate was no less determined by the “chance” of the goral. On Yom Kippur, two male goats identical in appearance, size, and value were brought, one marked “unto the Lord,” and the other hurled to its death. The decision as to which would live and which would die was left to the fateful casting of lots. Rashi’s description of the process is both dramatic and terrifying.
He placed one goat at his right and other at his left. He then put both his hands into an urn and took one lot in his right hand and the other in his left. These he placed on them. The goat upon which fell the lot bearing the inscription Lashem was for the Lord, and that bearing for Azazel was later sent forth to Azazel. [Rashi, Leviticus 16:8]
Such drama! Such uncertainty! All the more so because the fate of the people rested on the result. But why lots? Why a game of chance to determine our fate? Could not the Lord have simply decided and made it so?
Of course. But the certainty of God’s power stands in stark contrast to the fundamental truth of our condition in this world – and the reason that chance plays such a vital role in both these holidays.
The pur, the goral of Purim and the casting of lots on Yom Kippur both speak to man’s basic condition of vulnerability, insecurity, and fickleness. A cursory reading of the megillah would find that the entire Purim narrative is defined by chance, unreasonable, absurd, and irrational events. One day Jews are secure in Persia; the next they face annihilation. One day Mordechai faces execution; the next he is prime minister. Haman’s conspiracy against the Jews arises from nowhere, it is as fickle and uncertain as the lots he draws to determine when to carry out his horrible intent.
“Purim, therefore,” the Rav explains, “epitomizes the instability, uncertainty, and vulnerability which characterize human life generally but particularly govern the destiny of the Jews…. It alerts the Jew to the sudden turns of fortune, lurking dangers, the fickleness of life, even as the goral itself seems to operate through blind chance.”
Despite our search for answers, we are often faced with no sensible answer. Why does man sin? Why do two brothers, twins perhaps, mature to be so different – one a tzaddik, the other a rasha? What combination of temptations, lures of intoxicating pleasures, appeals of political and social ideologies, home background, moral strength or weakness, changing fortunes, pressing circumstances and, yes, chance, play out in our lives?
About the Author: Rabbi Dr. Eliyahu Safran serves as OU Kosher’s vice president of Communications and Marketing.
You must log in to post a comment.
France 2 and Enderlin must have their press accreditation revoked and be thrown out of Israel.
Slaughter is a routine, widespread practice among many Moslem families.
parently an affront to J Street’s worldview, the focus of which appears to be the creation of a Palestinian State, whether or not that will bring peace.
My mother, the eldest daughter of Reb Yaakov Kamenetsky, zt”l, was niftar last month at the age of 92. She took her last breath in her home in Efrat, Israel, next door to the shul that was my father’s for 24 years before his passing in 2007.
It comes down to his being famous.
Following the Boston Marathon bombing, one crucial point will likely remain overlooked. The most loathsome aspect of this or any other terror bombing attack on civilians will always lie in the inexpressibility of physical pain. While all decent people will abhor the idea of bombs expressly directed at the innocent, whether here or in other countries, none will ever be able to process the very deepest horrors of what has been inflicted.
It’s only natural to see increasing evidence of Jerusalem’s glorious Jewish past being unearthed, quite literally, under modern Israeli sovereignty. The new archaeological finds are also very timely – as the Arab onslaught attempting to detach Jerusalem from its Jewish roots gains steam, the facts on the ground, or “under” the ground, show quite otherwise.
The Talmud (Berachot 26b) says, “tefillot avot tiknum” – “prayer was established by the avot.” The Talmud then uses the following verse (Bereshit 19:27) to prove how Avraham established prayer: “Vayaskem Avraham baboker el hamakom asher amad sham et pnei Hashem” – “And Avraham got up early in the morning to the place where he had stood before God.”
Nearly 13 years ago, then-Israeli Prime Minister Ehud Barak journeyed to Camp David to end the conflict with the Palestinians. With the approval of President Clinton, he offered Yasir Arafat an independent Palestinian state in almost all of the West Bank, Gaza and in part of Jerusalem. Arafat said no.
The news that the Internal Revenue Service unfairly targeted conservative groups has brought renewed spotlight on a 2010 lawsuit filed by the pro-Israel group Z Street, which alleges it was also singled out by the IRS when applying for tax-exempt status.
In an editorial last week (“Circling the Wagons”) we noted the efforts by the administration and its supporters to dismiss allegations that the government’s spin on the Benghazi attack was designed to shield the president and that the IRS was improperly used to stifle opposition to Mr. Obama’s reelection.
As the controversies besetting the Obama administration continue to grow in number and intensity, the prospect that President Obama would seriously consider military action against Iran, should that country continue its drive to become a nuclear power, becomes more and more remote. So we welcome the current enhancement of sanctions against Iran on the federal and New York State levels.
To his parents’ friends, he was “Mrs. Greenberg’s disgrace,” but to sports fans he is one of the greatest – if not the greatest – Jewish baseball players of all time. Long before Sandy Koufax, Hank Greenberg excited Jewish sports fans with his prowess on the baseball diamond.
To eat is to live – to keep our physical bodies alive. For without the body, there is nothing. No experience. No memory. No joy and no hardship. But man, unlike animals, eats to live and to enjoy. So how should a Jew respond when he is challenged as to why he imposes upon himself not just ceremonies dedicated to the enjoyment of eating but even more to the limiting of what he can eat?
The ticking of the clock is uniformly, maddeningly constant. Tick, tick, tick. In equal, perfectly differentiated, precise segments. One second after another. Tick, tick, tick. A minute. An hour. One day. Another. Then a week. A month. A year. A lifetime.
Last year, not long before Passover was to begin and my thoughts were already on the coming Seders and great drama we would be observing, I happened to be just outside a building when I observed the following small scene unfold before me.
Murderous violence has been with us since the generation after Adam and Eve first trudged, ashamed and burdened, east of Eden, banished from the Garden because of their disobedience. Few things through the ages have defined us so much as our ability to visit horrific cruelty upon our fellows.
The strength and numbers of Orthodox Jews in America have never been greater, and yet those of us concerned with Judaism’s future must admit we confront a future no less frightening than the future that was evident to Hannah’s noble sons in Modi’in all those centuries ago.
Recently, my wife Clary and I traveled to Lithuania to experience what remains of one of Judaism’s most magnificent centers of learning. My journey, organized by Zvi Lapian of Israel and led by the eminent historian and distinguished scholar Dr. Shnayer Leiman, took me to what was once the world’s center of Torah learning.
Our sages teach us that when we have left this life and face the Court on High, we will be called upon to answer for our lives. Among the questions we will be asked is, “Did you throughout your lifetime eagerly await and anticipate the geulah, the ultimate redemption?”
The past is never dead. It’s not even past. – William Faulkner
We Jews are a people of memories. Our past defines who we are. The past infuses our religious lives with context, purpose and meaning. How could we be if not for knowing how we were?
Printed from: http://www.jewishpress.com/indepth/opinions/purim-and-yom-kippur-an-odd-couple/2010/02/24/
Scan this QR code to visit this page online: