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Purim Wildness and the Exuberance of Religious Life
By Rabbi Yitzchok Blau
Purim seems to break down the boundaries of normal halakhic behavior. A certain wildness of celebration becomes acceptable and this may even include becoming drunk. Halakahic opinions on this issue include the following possibilities: there is no obligation whatsoever to drink, we drink a little in order to become sleepy, we drink enough to truly become drunk. However, even if we adopt the first position, Purim still seems to exhibit a less restrained quality that other holidays. Observant Jews dress up and put on plays in which their rabbeim are imitated and sometimes, subtly chided. How can we explain this unusual character of Purim? Rav Hutner, in his Pahad Yitzchak, explains with the following parable. Consider the respective cases of a sick person and a depressed person. When each one recovers, they throw a party to rejoice in their recovery. However, there is an important difference between the two parties. The formerly sick person's party is only a commemoration of his turn for the better and no more. No inherent link exists between the person's condition and a party. On the other hand, the formerly depressed person's party works on two levels. It not only gives thanks for the cure but is also part of the very cure itself because the
ability to celebrate indicates that the depression has been defeated.
Now, let us return to Purim. As is well known, tradition sees the Purim story as the continued clash between the Jewish people and Amalek with Haman representing the descendants of Amalek. The Torah says that Amalek was "asher korkha ba'derekh." Rav Hutner relates the word "korkha" to the Hebrew word for cold. In other words, Amalek attempts to cool down the Jewish people's ardor for halakhic observance. They understand the destructiveness inherent in mizvah performance that lacks all enthusiasm. If this is the threat of Amalek, we now understand the beginning of Megilat Esther. The Jewish people partake of the forbidden feast because they are looking for the excitement they find lacking in their religious lifestyles.
Victory over the forces of Amalek mandates finding the joy in a life of Torah and mizvot. Thus, the celebration of the victory is like the party of the person who escapes depression. It does more than commemorate. It directly reveals that the problem is finished as we show powerful enthusiasm in fulfillment of mizvot. Purim's tendency towards less restraint becomes fully
understandable.
Ideally, the message of Purim should impact on a full year's worth of observance. Even when we adhere to more restrained mizvot, the need for joy and enthusiasm remains paramount. It takes spiritual maturity to realize that true joy is found in study, prayer and charity. May we all merit to fulfill mizvot with immense joy and passionate intensity.
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