Responding to global barbarism: insights from Purim and beyond

As we mark a second Purim at war with Hamas and Hezbollah, writes our member Rabbi Paul Bloom, we are once again confronted with the age-old struggle against hatred and oppression. The Purim narrative, with its cast of characters—Haman, Achashverosh, and the resilient Jewish people—offers profound insights into our response to the barbarism of Hamas and Iran.

The Plot Unfolds: Haman’s Hatred and Achashverosh’s Dilemma

Haman, driven by irrational animosity, sought to annihilate the Jewish people. His malevolence knew no bounds; he envisioned a cruel and humiliating end for an entire community. Yet Achashverosh, the Persian king, hesitated. He rejected Haman’s brutal plan, opting for a more restrained approach. The Talmud (Megillah 14a) highlights Achashverosh’s sensitivity, noting that while he allowed Haman's decree, he was not as bloodthirsty himself.

This early instance of anti-Semitism echoes through history. Today, anti-Semitism persists in politics, international forums, sports, entertainment, education, and even within our own governments and social circles. Worse, it appears to be intensifying. How do we respond to this rising tide of hatred?

Drawing Strength from Our Identity

The Jews of Persia faced annihilation, yet they did not retreat into anonymity. Instead, they embraced their Jewish identity more fervently. In the face of irrational hate, they remained steadfast in their faith and traditions. Their response teaches us a vital lesson: our identity is not defined by external forces but by the blessings of happiness, family, love, life, and the moral compass bestowed upon us by the Torah.

This phenomenon is unfolding in Israel today. We hear stories of hostages and their families rediscovering their faith—saying Shema for the first time, lighting Shabbat candles, donning Tefillin and Tzitzit, and celebrating Shabbat and Yom Tov. This war has ignited a Jewish awakening.

We do not combat emptiness by becoming more empty. Instead, we stand proudly and defiantly, trusting in Hashem and remaining loyal to our people. Our resilience lies not in assimilation but in unwavering commitment.

Beyond Identity: Political and Military Measures

Yet the Jews of Persia did not rely solely on faith. They took practical steps to protect themselves. Similarly, in our complex world, we must blend hope with action. Here are some modern parallels:

●      Advocacy and Education: We combat ignorance with knowledge. Educating both Jews and non-Jews about our history, culture, and contributions helps dispel misconceptions. Advocacy organizations play a crucial role in countering anti-Semitism.

●      Community Unity: Like the Jews of Persia, we must stand together. Our strength lies in unity. When anti-Semitism rears its head, we must respond as a cohesive community, amplifying our voices.

●      Political Engagement: We engage in the political arena, advocating for policies that promote tolerance, inclusivity, and justice. Our votes matter; they shape the world we leave for future generations.

●      Military Response: Just as the Jews of Persia protected themselves militarily, the IDF—guided by Hashem—defends the Jews of Israel. The bravery and morality of the IDF are unparalleled. We have witnessed open miracles—from protection against hundreds of missiles to bombs failing to detonate in crowded areas.

The IDF: Defending Our Existence with Unprecedented Ethics

The Israel Defense Forces (IDF) embody the fusion of faith and action. Their mission extends beyond military defense; they uphold ethical warfare even when facing a barbaric enemy. Colonel Richard Kemp, former Commander of British Forces in Afghanistan, has stated that the IDF surpasses other armies in safeguarding civilian rights during combat.

Unparalleled Measures for Civilian Safety

• Advanced Warnings: The IDF takes extraordinary steps to warn Gaza civilians before striking. They drop millions of leaflets, broadcast radio messages, send texts, and make tens of thousands of phone calls. Imagine: Israeli soldiers personally calling Gazans, urging them to evacuate. No army in history has ever directly informed its enemy where bombs will fall.

• Risking Their Own Safety: IDF missions that could have neutralized Hamas military capabilities were often aborted to prevent civilian casualties. This self-imposed restraint increases risks for Israeli soldiers and citizens but underscores the IDF’s commitment to preserving innocent lives.

• Combating Misinformation: Despite these efforts, antisemites accuse Israel of genocide. Yet the truth is clear—the IDF fights not only to defend Israel but to uphold humanity.

• Feeding the Enemy: No other army in history has provided food, water, and fuel to its enemy—especially one actively seeking its destruction.

Drawing Inspiration from Haman and Purim

Haman was consumed by an insatiable void, an emptiness that ultimately led to his downfall. Yet his malevolence gave birth to Purim—a holiday where Jewish children joyfully drown out his name with groggers. Why? Because we refuse to be swallowed by darkness. Instead, we fight evil with light, filling voids with hope.

Our Miraculous Victory

We look forward to soon celebrating another miraculous victory—the defeat of Hamas and Iranian aggression, along with the safe return of our hostages. This triumph will not only mark the protection of the Jewish people but serve as a victory for the entire civilized world. It will symbolize our resilience against cruelty and barbarism.

Conclusion: A Call to Action

As we honor Purim, let us remember that our fight extends beyond borders. The IDF’s mission echoes through history: to protect lives, uphold justice, and bring light to a world often shrouded in darkness. May we draw inspiration from our ancient past and apply it to our present reality. May we remain unyielding in our identity, compassionate in our actions, and resolute in our pursuit of a world free from barbarism.

Mordechai: loved by not quite all?

The hero of Purim, Mordechai, slips quietly into the end of the long baraita at Avot 6:6 that enumerates the 48 qualities that facilitate kinyan haTorah—acquisition of Torah learning. Although in our tradition Mordechai was a Talmid Chacham of sufficient status to be counted as a member of the Anshei Knesset HaGedolah (“The Men of the Great Assembly”: see Bartenura at Avot 1:1), we don’t actually learn anything from him in his cameo appearance in Avot—he appears in a proof verse that praises Esther for telling Achashverosh, in Mordechai’s name, of the regicidal plot hatched by Bigtan and Teresh (see Esther 2:22). But Mordechai has a handy didactic role in helping us understand a curious mishnah in Avot

In Avot 3:13 Rabbi Chanina ben Dosa teaches:

כֹּל שֶׁרֽוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶֽנּוּ, רֽוּחַ הַמָּקוֹם נוֹחָה הֵימֶֽנּוּ. וְכֹל שֶׁאֵין רֽוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶֽנּוּ, אֵין רֽוּחַ הַמָּקוֹם נוֹחָה הֵימֶֽנּוּ

Everyone who is pleasing to his fellow humans is pleasing to God. But everyone who does not please his fellow men does not please God.

Rabbi Chaim Druckman (Avot leBanim) quotes the 14^th century Spanish scholar Rabbi Yosef Even Nachmias, whose explanation of this mishnah—which he heard from the mouth of Rabbi Yitzchak Melamed—has been preserved for us in Midrash Shmuel.

Rabbi Nachmias points to the famous verse in Megillat Esther (Esther 10:3) that bemoans the fact that even Mordechai—who saved the Jews of Persia from genocide—was unable to achieve total popularity:

כִּ֣י  מׇרְדֳּכַ֣י הַיְּהוּדִ֗י מִשְׁנֶה֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ וְגָדוֹל֙ לַיְּהוּדִ֔ים וְרָצ֖וּי לְרֹ֣ב אֶחָ֑יו דֹּרֵ֥שׁ טוֹב֙ לְעַמּ֔וֹ וְדֹבֵ֥ר שָׁל֖וֹם לְכׇל־זַרְעֽוֹ

For Mordechai the Jew was second to King Achashverosh, and great among the Jews and in favour with many of his brothers, for he worked for the good of his people and spoke for the peace of his whole nation.

Says Rabbi Nachmias, look closely at the words of Rabbi Chanina ben Dosa. He talks of כֹּל שֶׁרֽוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶֽנּו (“Everyone who is pleasing to his fellow humans”). What he does not say is כֹּל שֶׁרֽוּחַ כֹּל הַבְּרִיּוֹת נוֹחָה הֵימֶֽנּו (“Everyone who is pleasing to all his fellow humans”). In other words, however popular you are, there will always be someone whose feelings will run to contrary effect. This is human nature. You do your best but, as secular wisdom succinctly expresses it:

“You can please some of the people all of the time, you can please all of the people some of the time, but you can’t please all of the people all of the time”.

God knows the truth of this aphorism and Mordechai experiences it.

If you don’t believe this, try an experiment. Go to your browser and search “most popular people in the world”. Your results will include the following:

• Barack Obama
• Elon Musk
• Justin Bieber
• Taylor Swift
• Jennifer Lopez
• Jeff Bezos
• Dwayne Johnson
• Beyoncé

Even allowing for the eccentricities of Google Chrome, how many of these people can you honestly say is pleasing to you? If your score is lower than 8, you’ve proved the mishnah’s point.

Megillat Esther: a story for every generation

The Megillah of Esther tells us that the commemoration of the days of Purim will continue for all time; it will never disappear from Jewish life. Extraordinarily, the Talmud expands this statement to mean that even at the end of days, when other Torah commandments may no longer be needed given the exalted state of spirituality within the Jewish nation and mankind as a whole, the commemoration of Purim will continue.

 Jews live a constant Purim story that unfolds through every generation. The story of Purim, as it has come down to us through the writings of Mordechai and Esther, is replete with individuals whose personalities and actions both define the story and serve as prototypes for the later personalities, ideas, plots and events as they evolve. 

Every generation is charged with reviewing the story of Purim in its time, to view contemporary events and characters in the light of the grand heavenly scheme that Purim represents. Surveying today's scene and events, I think that I can identify someone who can fill the bill as far as King Achashveirosh is concerned. I can also cast someone as a humble and destroyed Queen Vashti. There is also an abundance of tyrants, Jew-haters and corrupt officials who certainly resemble Haman in our reconstruction of the Purim story. Even some of the minor characters of the Megillah, such as Charbonah, can be discerned in our current world. But my fantasy Purim story has not, as yet, been able to match the two main characters, the heroic figures that make the story of Purim timeless and eternal.

 Who is to play the roles of Mordechai and Esther in our current Purim scenario? Where are they when, seemingly, we need them most? Against all odds, ignoring advice from friends and threats from foes, Mordechai will not kneel nor bow down to false gods and cruel tyrants. Queen Esther for her part risks life and limb, position and honor, wealth and comfort, to come to the aid of her people in their hour of need. She is a Jewess first and only secondarily is she the queen of Persia. These two people, Mordechai and Esther, have set very high standards for Jewish behavior for later generations. Criticized from within and persecuted from without, they persevered and through their loyalty and commitment to the Torah and the Jewish nation, brought about salvation and triumph.

 There are such people amongst us today as well. Our task is to recognize and identify them, strengthen them in their efforts and support them against misguided other Jews and non-Jews. We all have the ability to do this.

 It apparently requires dangerous circumstances to bring about some semblance of Jewish unity. Even then, there are always those who dissent, carp and criticize. They were present in Persia long ago when the original Purim story unfolded, and they exist today in various forms, organizations and institutions. They profess support for great human goals and deep concern for the future of the Jewish people while at the same time taking actions that are detrimental to the Jewish present and totally dangerous to the Jewish future. Mordechai and Esther are a little too Jewish for them: too brash, too stubborn, too clannish and unnecessarily provocative. Mordechai and Esther in their time did not receive universal approbation. It is only history, in its unfolding of events, that has validated their heroism. We cannot expect that people who aspire to be Mordechai and Esther in our time should be universally accepted, loved, admired…. and followed.

 This is a reality of Jewish and human life that must be accepted and factored into the general pursuit of that which is good and noble. Hidden miracles do abound in our world, for us at any rate. Anyone who has the good fortune of living in the Land of Israel today instinctively realizes this on a daily basis. Let us strengthen ourselves and be determined and strong as our current Purim story unfolds around us.

Purim same'ach, Rabbi Berel Wein

Mordechai: does the end justify the means?

The Purim story is a collection of unlikely events and almost irrational decisions by all parties involved in this drama. There is ample evidence of the mercurial instability of Achashveirosh and of the diabolical wickedness of Haman. What is however the most perplexing, of all of the behavior of the major participants in the story, is that of Mordechai. What impels him to publicly disobey Haman’s orders and provoke and insult him? And did he have halachic and moral justification to so endanger the Jewish community by his behavior?

There is an opinion in the Talmud that showing homage to Haman was not necessarily forbidden by Jewish law. And Mordechai had other practical options such as hiding and not appearing publicly when Haman appeared. Yet Mordechai emerges in Jewish history and tradition as a hero and an exemplary role model for his courageous defiance of Haman. He is viewed as being the one whose behavior saved the Jewish people and not as one whose behavior was an endangerment.

Rarely do we find potentially foolhardy and bravado behavior universally judged as being heroic, necessary and most praiseworthy. We do find Mordechai being mildly criticized by some of his colleagues on the Sanhedrin for deserting them in order to enter public governmental life. Yet on the main issue – the central theme of the story of Purim itself – Mordechai is essentially the hero of Purim. The Torah, in all of its books, gives no one a free pass.  Everyone’s faults and mistakes are referred to and commented upon. Yet Mordechai, in the Book of Esther, appears to us to be without blemish or error. 

Perhaps the main, practical reason for this is that ultimate success and triumph are sufficient to erase all doubts as to the wisdom of past decisions and conduct. Mordechai’s persistence, fortitude and stubbornness eventually topple Haman (he actually hangs him) and destroy him.  Mordechai’s actions strengthen and enhance the status and position of the Jewish people as a minority in the polyglot Persian Empire. 

Success always brings its own rewards. Heaven has a vote in all human activities, even if unseen and unrecognized. And there is no doubt that Heaven, so to speak, sided with Mordechai in his public stance against Haman and the idolatry and tyranny that he represented. That is the only possible explanation for the otherwise unbelievable series of events that make up the Purim story. 

The traditional view of Purim is that it was a miraculous event, even though the miracles were hidden, incremental and cumulative and not of the purely supernatural kind, as were those of the Exodus from Egypt. And Mordechai’s conduct is part of this hidden miraculous story. Heaven apparently responds favorably to sincere acts of courage and loyalty. And those were the qualities that Mordechai exhibited throughout the Purim story.

Mordechai’s actions were perhaps inscrutable and not understandable to the average onlooker. But so was, and apparently is, Heaven’s reaction. 

There is an interesting and highly volatile concept in Jewish tradition that countenances behavior which somehow contradicts accepted halachic practice. Based upon the verse that appears in Psalms:

“It is a time to take action for the sake of God; they have violated Your Torah.”

The Talmud allowed for a reinterpretation of the verse to state:

“When it is time to act for the sake of God and save the Torah and Israel then in such extreme circumstances, the Torah itself can apparently be violated.” 

This rare exception to traditional norms was invoked by Mattityahu in rebelling against the Syrian Greek oppressors and their Jewish Hellenist allies. Based on this principle, the great Rabbi Yehuda HaNasi allowed the Oral Law to be written down and disseminated as a book, though the Torah itself counseled that the Oral Law should forever remain in its oral state. 

However, this concept is very dangerous in its application, as Jewish history has shown us. Those who consistently violate or ignore halacha and tradition doom themselves to eventual assimilation and extinction. In all instances in Jewish history there have been very few times when this principle has actually been used. 

Only rare and holy people have successfully behaved in such circumstances and I believe that Mordechai must be counted in that group.  Mordechai saw that it was a time to do something for God, to save the Jewish people and to alter the course of history. As pointed out above, Heaven agreed with his decision and hence our joy in commemorating the Purim holiday. 

Purim same’ach, Rabbi Berel Wein 

Why should we have simcha in Adar?

In shul yesterday morning Rabbi Wein asked a great question: why should the month of Adar be greeted with the slogan mishenichnas Adar, marbim besimcha (Ta'anit 29a: "When Adar comes in,we increase simcha")? If it's because God performed miracles for us on Purim, haven't we picked the wrong month? Adar is followed immediately by the month of Nisan, when God performed far more miracles for us--and bigger ones too. Shouldn't we be told to increase our simcha (whatever this hard-to-translate word truly means) in Nisan instead?

Quoting Rabbi Tzadok HaKohen, Rabbi Wein offered us an answer. Yes, God did amazing miracles for us in Nisan, not least of which were the Splitting of the Red Sea and the single-handed destruction of what was at the time the world's most state-of-the-art army.  But what were we? Nothing but an appreciative audience, passengers if you like, while God did everything on our behalf. In the story of Purim, however, we see that God's intervention was behind the scenes, leaving us the opportunity to play a part in the turn of events that led to our salvation. 

The point is this: there is more simcha to be derived from something that we have had a hand in, because we were part of the resolution of the problem. We were participants in Purim--and participation, doing something ourselves, is the source of real simcha. Of course we were hugely grateful for the miracles of Pesach and we remember them every year. And to commemorate our participation in the Purim miracles, we have been given a festival based on participation and involvement: we have the mitzvot of mishlo'ach manot and matanot le'evyonim. 

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Those of us who are fortunate enough to have brought up children, or to have taught them, will know the empirical truth of Rabbi Wein's words. A small child will generally derive much more satisfaction from being able to do something for himself than if that same thing is done for him by an adult. And some of us are blessed with the ability to derive pleasure from doing things for ourselves even when we are no longer small children.