The Lowest And Highest Points Of The Jewish Saga

By BJL Staff

The Medrash Rabbah on the book of Bereshit (18:5) speaks of a legendary ceaseless Phoenix and describes its amazing process of rejuvenation. After a thousand-year period, the majestic creature bursts into flames, only to be reborn from the ashes. The Jewish nation is likened to this bird in that it also faces death and destruction, but yet is always reborn. Jewish history is filled with glorious golden ages and horrific holocausts; but we are promised that in the end, we will stand again and rise forevermore. This three-thousand year dynamic is reflected in our Law and Tradition, which throughout the year serves as a reminder of our Journey and as a precursor to our Destiny.

The Talmud tells us that when a person prepares a large feast at his table, he must leave a spot empty in commemoration of the Bet Hamikdash. This is similar to the practice of leaving a portion of the wall unfinished in a house or apartment. Like Tisha B’Av itself, these laws are meant to draw attention to our loss as a nation. The Sefer Ya’abetz writes, however, that on Purim, we set the table like a king, without any empty spots. The reason for this, the Ya’abetz writes, is because on Purim we drink enough to confuse the evil Haman with the righteous Mordechai. At first, the Ya’abetz comment is difficult to understand; after all what is the connection between Tisha B’Av and Purim? But when we realize that Tisha B’Av is the lowest point of the year and Purim is the highest point, it all comes together. Let’s explore this point further.

Our Rabbis tell us that the destruction is always connected with egocentrism. “The strength and power of my hand is the reason for my success” is often the clarion call of the delusional self-assured. This mindset causes the Divine Providence to take a back seat and leave things up to their natural order. Many years ago, this mindset allowed the Divine Temple to be overwhelmed by the enemy. During the second temple era, the Jewish people had a famous war hero and military genius known as “Bar Kokhbah”. Drunk on his power and success, he used to boast: “Hashem has abandoned us on the battlefield, and we no longer need Him there”. In one fateful day, the tides of war changed, Bar Kokhba was killed, and the enormous population of Betar was annihilated. All this resulted from puffery, which is the dangerous possible outcome of continuous and inexplicable success. This is where Purim steps in.

When a Jew follows the Halacha and enters into a state of ‘Purim’, he totally abolishes his ego. Though imbibing oneself to the point of the last vestiges of inhibition is often frowned upon, on Purim it is considered a Mitzvah. This is because at the moment inebriation, there is no real sense of ‘self’; this is what Hashem is looking for. When we rely completely on His intervention, He is ready to save us completely. However, when we rely solely on our own strength and power, Hashem, as it were, abandons us to ‘nature’. Our Mekubalim (Mystics) therefore ask, “When can the final redemption arrive? After the Jewish nation places its trust in Hashem.” The nullification of ego is precisely what makes room for Divine Intervention.

Similarly, the Talmud at the end of Tractate Sotah states: “When will the nation of Israel be free? Only when it realizes that there is none else to rely upon other than our Father in Heaven.” As long as we are willing to place our security and well-being in the hands of a person, whether it is a President or Prime Minister, we are missing the point of Exile.

The Exile demonstrates time and again that there are no safe havens outside of Hashem. Tisha B’Av reminds us of this, and Purim teaches us how to respond. Like the hoary Phoenix who falls from the sky engulfed in flames, the Jewish people will ultimately be revived in the purifying waters of Emunah (faith). The lowest and highest points of the year therefore communicate the same message. May we be drawn closer to our Father in Heaven, speedily in our days. Amen.