Rabbis' Blog

In a little over a week (Sat. March 23 in the evening through Sunday, March 24) we will celebrate Purim, commemorating our salvation from the only genocidal plot against us in history that had a chance of happening.

King Achashveirosh’s kingdom encompassed the entirety of civilization at the time, hence every Jew was under his control and Haman’s law of extermination was an existential threat. When G-d miraculously saved us, not only was the holiday of Purim born to offer thanks for our survival, the dramatic saga caused the term “Yehudi” which is translated in English as “Jew” to become an ethnic reference for our entire nation.

Avraham our first patriarch was never called “Jew.” He was called “Ivri” which is “Hebrew” in English. When his descendants moved to Egypt they were called “Bnei Yisrael”  translated as “the sons of Israel” (Israelites), which was our third patriarch Yaakov’s G-d given name later in life. These two names went on to be the ethnic identifiers of our nation for close to 1,000 years.

In the Purim story, as it is recorded in the Megillah (Book of Esther), the heroic Mordechai is introduced as “Ish Yehudi” and throughout the story he is called “Mordechai HaYehudi,” terms we automatically translate today as “Jewish man” and “Mordecai the Jew.” But it’s not so simple. The term “Yehudi” is previously used in the Bible to refer exclusively to members of the tribe of “Yehuda” (Judah) whereas Mordechai was a member of the tribe of Benjamin. Throughout the narrative, our nation as a whole is called “Yehudim” when the context clearly indicates it is a reference to members of all Israelite tribes. How did this come to be?

The word “Yehuda” is etymologically linked to the word “Hodaah” which refers to submission, acknowledgment and thanksgiving. These three concepts are intertwined when it comes to our relationship with G-d. One must submit oneself to the objective and transcendent truth of G-d in order to acknowledge G-d’s sovereignty and presence in our lives in all times and places, leading one to eternal gratefulness and thanksgiving.

Mordechai was that type of person. Notwithstanding his stature, prominence and political success, his awareness of G-d and devotion to Torah and Mitzvot never wavered. Although kowtowing to the fiendish Haman was the politically expedient or - some may have argued - the most pragmatic course of action at the time, Mordechai was called “Yehudi” because he steadfastly clung to his belief in G-d with no deviation or compromise.

His example inspired all the members of his nation from all tribes to become proud and staunch “Yehudim.” Although Haman’s decree had a provision to spare anyone who publicly rejected their “Yehudiness,” their connection to Torah and Mitzvah observance, no one considered it an option. Their self-sacrifice to remain “Yehudim” carried the day, and we cherish this ethnic identifier to this day.

Beyond a celebration of our survival as an ethnic group, Purim is a time to reflect on what it means to be a “Jew.” A stubborn, unwavering and proud member of the nation mandated to be G-d’s ambassadors to prepare the world for an era of true peace and tranquility through learning more Torah, doing more Mitzvot and inspiring everyone around us as well.

Bible study can be difficult simply because of the stuffy language. Although the original Hebrew is brilliant and stimulating, if one is unfamiliar with the sacred language reading a Shakespearean translation with a dictionary on hand is an unpleasant way to become acquainted with our glorious heritage. Thankfully there are newer, modern translations available today enhanced with traditional interpretations, making Torah study an appreciated and cherished activity.

The original Hebrew text occasionally seems to have grammatical inconsistencies, awkward syntax or peculiar wording, but a careful and guided study of the text reveals deep and powerful messages communicated in these subtle nuances. The opening paragraph of this week’s parsha is one case in point.

After securing atonement for the Jews in the aftermath of the sin of the golden calf, Moshe gathered the nation to instruct them on the construction of the Mishkan, the magnificent yet portable structure that served as G-d’s dwelling in the desert.

At the mass gathering the project was prefaced with the mitzvah of observing Shabbat. “Six days work shall be done, but on the seventh day you shall have sanctity, a day of complete rest to the L-rd.”

Notice how impersonal and stuffy the opening line is? True, “six days you shall work” would be a more personal way of translating it, but it would be an incorrect translation of the sentence. The words in the verse read “TEI-ASEH MELACHA” (work shall be done) and not “TA-ASEH MELACHA” (you shall work) to teach us a fundamental lesson in life.

This biblical construction project was not merely an ancient communal effort to earn G-d’s good graces. It serves as the template for how we can live purposeful lives and channel G-d’s blessings of health, wealth, success and happiness. True purpose is not achieved through rejecting the world just like G-d refused to exclusively dwell in our thoughts and prayers. The highest quality materials were used to build G-d’s home in the desert thousands of years ago, and we build “G-d’s home” today in the mundane and physical activities we do such as working, eating, exercising and vacationing.

But for these mundane activities to channel the divine and invite G-d’s blessings in our personal lives we must engage in them with mental and emotional distance. “Work shall be done” denotes that one should never identify with their mundane activities, and instead be personally invested and identify with the divine aspects of life such as Torah study, prayer and Mitzvah observance.

Imagine a budding entrepreneur spent weeks researching the best type of bank account to use for a new business and celebrated the opening of the new account with a lavish banquet. That’s absurd because such passion should be invested in the details that generate the income and not to the bank account where the cash will flow to. It’s like a guy sewing extra pockets to hold more cash but refuses to work in order to make the money.

Over 150 years ago a venerable chassidic scholar opened a rubber boots business. During his next visit to Lubavitch, the Rebbe commented “I’ve seen feet in boots before, but I have never seen a head in boots!” While he wished him well in his new enterprise, the Rebbe reminded him where the true blessings of success come from.

While the Torah commands us to work hard to earn a living, it guides us to not make work everything we live for. Ensure your work is in accordance with Torah traditions, laws and ethics and always make time for what really matters in life.