This theory got reinforced tonight during my Purim celebration. I learned of a midrash explaining that the robes that Mordechai wore were those of the Kohen Gadol - High Priest, from the Temple.
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| The Triumph of Mordecai Pieter Lastman, 1624 |
The theme of the clothes of the Kohen Gadol, detailed in this week's parsha [Tetzaveh (Exodus 27:20-30:10)], serves as an ironic subtext to the story of Purim. As the Megilah begins, we are told of the ostentatious celebrations King Ahashverosh orchestrates, to which he wears the finest splendor.The notion that the trumpets were also from the Temple would be wholly (and holy) consistent.
When he showed the riches of his glorious kingdom and the honor of his excellent majesty many days, one hundred and eighty days. (Esther 1:4)The Talmud notes a linguistic relationship between the clothing of the king and the clothing of the Kohen Gadol:
"When he showed the riches of his glorious [tif'eret] kingdom": R. Yose b. Hanina said: 'This shows that he arrayed himself in the priestly robes. It is written here [Esther 1:4], 'the riches of his glorious [tif'eret] kingdom', and it is written elsewhere [in connection with the priestly garments, Shmot 28], 'for splendor and for glory, [tif'eret]. (Talmud Bavli Megilah 12a)This linguistic similarity is more than coincidental. The Talmud unlocks for us a rich and significant sub-text by highlighting the use of these very specific descriptions. The great celebrations in Shushan were far from benign...
Ahashverosh donned the clothing of the Kohen Gadol and celebrated the fact that his Jewish subjects would remain dispersed and disunited. The construction of the new Temple had come to a halt; Jerusalem would remain barren, and the Jews would remain in exile...
In this context, other seemingly minor elements of the Book of Esther are cast in a new light: When Ahashverosh looks for a fitting reward for a loyal supporter, Haman's response resonates with new overtones: the honoree should be dressed in clothing worn by the king - not "the kings clothing", but the clothing that the king has worn. We now understand that this is no arbitrary suit of clothes: it is the clothing of the Kohen Gadol that Haman wants. But at that point Haman is humiliated and forced to give these royal clothes to Mordechai.
I use a straight shofar as a noisemaker during the megillah reading! Just another way that Purim is like Chag hakiPurim.
ReplyDeleteThank you, Lev, for the reminder.
ReplyDeleteTalmud says that Shabbat and most Jewish holy days are "half spiritual, half physical." We spend part of the day praying in synagogue (the spiritual), and the rest of the day eating a fine meal and relaxing at home (the physical).
On Yom Kippur, however, the day is entirely spiritual. On Purim, the focus is on the physical: We feast, visit friends, dress up in costumes, and drink to excess.
"Yom Kippur" is also "Yom haki-PURIM",“a day like Purim.” That which we accomplish on Yom Kippur with spiritual pursuits, we accomplish on Purim with physical pursuits. (www.aish.com/h/pur/t/dt/48949286.html)
This impacts the kavanah we bring to sounding shofar. On Yom Kippur, the call is to bring our attention to the spiritual. On Purim, the horn calls for us to dance.
Yom Kippur is an extension of Rosh Hashanah when the mitzvah is to HEAR shofar. Perhaps on Purim, when the mitzvah is to hear the Megillah, our focus can be to BLOW shofar.
Lev also mentions that a straight horn is his preferred instrument for Purim because it is also associated with Yom Kippur. This is based on a Talmudic debate, Some rabbis argued that the shofar of Rosh HaShanah should be “of an antelope and should be straight.” Others that it should be bent or curved shofar. The compromise was that “On Rosh HaShanah we use a bent rams horn and on Yom Kippur we use a straight horn.” The justification is that we stand bent and humble on the day of Judgement (Rosh Hashannah), but straight and tall as we accept the sentence (on Yom Kippur). See Babylonian Talmud Rosh HaShanah 26b and commentaries.
ReplyDeleteOf course, it is ok to use a curved shofar on Purim, one should be so drunk as to no longer know the difference between straight and bent. Or maybe you blow your straight horn because your curved horn has been put into service as a rython (drinking horn).
ReplyDelete