Purim
Esther's forebears, Shaul and Rochel, committed noteworthy acts of
tzniyus (modesty). Rochel covered her sister's potential embarrassment by
conveying to her the special 'signs' Yaakov had pre-arranged, and Shaul,
as instructed, kept secret his imminent appointment as king. As a result
they merited Esther as a descendant. Esther herself is modest; she is
called Esther (hidden) because, as instructed, she hid her nationality
from Achashverosh. (Megillah 13a-b)
In this sense, Purim is a celebration of tzniyus. (Probably a better
translation than modesty is privacy. A tzanuah is one who keeps private
that which should be kept private. This of course transcends merely how we
dress. It is interesting that all three examples of tzniyus in this Gemoro
relate to speaking or feelings, not mode of dress.)
The events of Purim occurred during a time when there was no Bais
HaMikdash - when HKB'H is hidden from view, so to speak; today we still
live in a world of hester panim. Hester panim is the ultimate form of
tzniyus, as HKB'H keeps Himself somewhat hidden from our view. The test of
the Jewish people at that time was to understand that, notwithstanding the
lack of direct connection through the Bais HaMikdash, HKB'H continues to
run the world, unabated, albeit through hester panim.
For this reason Megilas Esther does not mention HaShem's name explicitly;
He is somewhat hidden from view. On Purim we wear masks and costumes,
again affirming our understanding that HKB'H runs our world, though from
behind a mask. We even drink wine to bring out hidden aspects of our
personality, or, as the Rambam says, to induce sleep, perhaps meaning we
thereby achieve an altered consciousness in which we can imagine direct
connection to HKB'H through a Bais Hamikdash.
In the times of the Bais HaMikdash it was there that one could derive the
most direct connection to HKB'H. Today we rely upon the Jewish Home, a
mikdash me'at, to serve this function. (An aside: it is certainly not a
coincidence that the aggadita of Kamtza/Bar Kamtza, describing the
destruction of the Bais HaMikdash, is found in Maseches Gittin, describing
the destruction of a Jewish home.)
On Purim we acknowledge our existence under hester panim, and we seek to
promote tzniyus, the preferred mode of behavior in reaction to hester
panim. A Jewish home that promotes and teaches tzniyus, in every sense of
the word, provides connectedness to HKB'H in these times of hester panim.
This is because those who understand tzniyus by defintion also understand
hester panim: that which is most essential and precious is hidden from
view.
Gal Einai, Copyright © 2006 by Gedalia Litke and Torah.org
