Accepting the Good and the Bad - a new take on Ad Delo Yada
Purim
The wildest of all of the Purim Mitzvos is the requirement to become intoxicated on Purim to the point that one is unable to know the difference between cursed is Haman and blessed is Mordechai - ארור המן וברוך מרדכי.
Whilst many authorities understand the Gemara literally, others take issue with it. How is it possible to become intoxicated to such an extent and why would the Torah encourage it? These questions prompt some of the commentators to explain these words in a less-literal way.
One explanation points out that the words ארור המן and ברוך מרדכי share the same Gematria. The intent of the sages is that one should become intoxicated to the point that they cannot calculate the Gematrias.
Gematrias are not just a matter of coincidence or interesting bits of trivia. Chassidus explains that when two words share the same Gematria, it is because on a deeper level, the two ideas are related. The fact that the commonality is in the Gematria rather than the actual words, shows that their connection lies deeper than what is apparent.
So why are these Gematrias the same? Haman and Mordechai are diametrically opposed. Whereas Mordechai represents the side of Kedusha - holiness and purity, Haman is the paradigm of evil and impurity (Kelipah). What could possibly be their inner connection and compatibility?
Whilst things in our world, such as good and evil, present differently, when we look at why they were created, these distinctions fall away. Everything was created for one purpose; the service of Hashem.
The reason that the forces of negativity (ארור המן) were created was in order for us to transform them to become holy (ברוך מרדכי ), so that there is no longer any difference between them (עד דלא ידע).
When we focus on seeing the inner purpose for which everything was created, one no longer sees the external ארור המן, but rather the inner purpose and potential ברוך מרדכי that it will become. Their common purpose is reflected in the shared Gematria.
Purim is the culmination of the Giving of the Torah.
When Hashem gave the 10 Commandments, Rabbi Yishmael teaches that for the positive Mitzvos the Jewish people responded הן (yes) and for the negative Mitzvos they responded לאו (no). Rabbi Akiva says that they responded הן (yes) for both the positive and negative Mitzvos.
Rabbi Yishmael’s approach looks at the unique nature and object of each Mitzvah. On this level there will be differences, such as whether the Mitzvah is observed through positive action (ברוך מרדכי) or through pushing away negative (ארור המן).
Rabbi Akiva looks at the inner Kavanah of each Mitzvah. Each Mitzvah is equally the will of Hashem, irrespective of its specific parameters and manifestations. On this level it makes no difference what the Mitzvah or Avodah is. Sees the הן only the positive purpose, intention and outcome. On this level, לאו והן שיון, positive and negative are equal.
Rabbi Yishmael’s view is a rational or logical approach to serving Hashem. We will keep all Mitzvos, but there will be perceived differences between them.
To reach the level where one sees no distinction, but only the will of Hashem, one needs to rise up to the level of לא ידע; the essential connection and surrender of the Neshama to Hashem that transcends logic and the understanding.
עד דלא ידע is about a state of Avodah. On Purim we are able to transcend the limitations of our understanding and to surrender ourselves to Hashem in way that is deeper than rationale and calculation.
In a letter, the Rebbe writes; “The obligation to become intoxicated on Purim עד דלא ידע can be achieved with one drop, as long as it affects the person to be able to reach beyond their Daas. If we truly desire to reach this level, then even one drop is enough. If however, this is not our objective ח“ו, even a barrel-full will not help.
On the discussion of עד דלא ידע, the Ram”o concludes; Whether one drinks more or drinks less, the main thing is that their hearts intention should be Lshem Shamayim.
Whilst many authorities understand the Gemara literally, others take issue with it. How is it possible to become intoxicated to such an extent and why would the Torah encourage it? These questions prompt some of the commentators to explain these words in a less-literal way.
One explanation points out that the words ארור המן and ברוך מרדכי share the same Gematria. The intent of the sages is that one should become intoxicated to the point that they cannot calculate the Gematrias.
Gematrias are not just a matter of coincidence or interesting bits of trivia. Chassidus explains that when two words share the same Gematria, it is because on a deeper level, the two ideas are related. The fact that the commonality is in the Gematria rather than the actual words, shows that their connection lies deeper than what is apparent.
So why are these Gematrias the same? Haman and Mordechai are diametrically opposed. Whereas Mordechai represents the side of Kedusha - holiness and purity, Haman is the paradigm of evil and impurity (Kelipah). What could possibly be their inner connection and compatibility?
Whilst things in our world, such as good and evil, present differently, when we look at why they were created, these distinctions fall away. Everything was created for one purpose; the service of Hashem.
The reason that the forces of negativity (ארור המן) were created was in order for us to transform them to become holy (ברוך מרדכי ), so that there is no longer any difference between them (עד דלא ידע).
When we focus on seeing the inner purpose for which everything was created, one no longer sees the external ארור המן, but rather the inner purpose and potential ברוך מרדכי that it will become. Their common purpose is reflected in the shared Gematria.
Purim is the culmination of the Giving of the Torah.
When Hashem gave the 10 Commandments, Rabbi Yishmael teaches that for the positive Mitzvos the Jewish people responded הן (yes) and for the negative Mitzvos they responded לאו (no). Rabbi Akiva says that they responded הן (yes) for both the positive and negative Mitzvos.
Rabbi Yishmael’s approach looks at the unique nature and object of each Mitzvah. On this level there will be differences, such as whether the Mitzvah is observed through positive action (ברוך מרדכי) or through pushing away negative (ארור המן).
Rabbi Akiva looks at the inner Kavanah of each Mitzvah. Each Mitzvah is equally the will of Hashem, irrespective of its specific parameters and manifestations. On this level it makes no difference what the Mitzvah or Avodah is. Sees the הן only the positive purpose, intention and outcome. On this level, לאו והן שיון, positive and negative are equal.
Rabbi Yishmael’s view is a rational or logical approach to serving Hashem. We will keep all Mitzvos, but there will be perceived differences between them.
To reach the level where one sees no distinction, but only the will of Hashem, one needs to rise up to the level of לא ידע; the essential connection and surrender of the Neshama to Hashem that transcends logic and the understanding.
עד דלא ידע is about a state of Avodah. On Purim we are able to transcend the limitations of our understanding and to surrender ourselves to Hashem in way that is deeper than rationale and calculation.
In a letter, the Rebbe writes; “The obligation to become intoxicated on Purim עד דלא ידע can be achieved with one drop, as long as it affects the person to be able to reach beyond their Daas. If we truly desire to reach this level, then even one drop is enough. If however, this is not our objective ח“ו, even a barrel-full will not help.
On the discussion of עד דלא ידע, the Ram”o concludes; Whether one drinks more or drinks less, the main thing is that their hearts intention should be Lshem Shamayim.