Anavah, Simcha, and Purim
In the haftorah for parashas Zachor, King Sha'ul fails in his duty to kill Amaleiq. He does not destroy all of their livestock, and leaves the battle before killing the Amaleiqite king, Agag. The navi Shemu'el takes Sha'ul to task for this shortcoming. "And Shemu'el said, 'Although you are little in your own sight, aren't you the head of the tribes of Yisra'el? And Hashem anointed you king over Israel.'" (Shemu'el I 15:17) Sha'ul eventually admits his guilt. "And Sha'ul said to Shemu'el, 'I have sinned; for I have violated Hashem's commandment and thy words; because I feared the people and listened to their voice." (v. 24) Sha'ul, rather than acting like a king and teaching the people to follow Hashem's will, allowed himself to be lead by his subjects. What does Shemu'el identify as Sha'ul's failing? Sha'ul didn't realize his own self-worth, and therefore does not live up to his potential and role in life.
In the story of Purim, Esther faces the same dilemma. Mordechai calls upon her to use her position as queen to save the Jewish people. She balks, and Mordechai counter-argues. "For if you are absolutely silent at this time, then will relief and deliverance will come to the Jews from another place, but you and your father's house will perish; and who knows -- im la'eis kazos higa'at lemalkhus, perhaps it was just for a moment as this you came to royalty?" (Esther 4:14) Unlike her ancestor, Sha'ul [1], Esther rises to her calling.
What did Esther have that Sha'ul lacked?
To explain that, I would like to introduce one more story. In the progression of events that lead to the downfall of the second Beis haMiqdash, Nero Caesar presented a healthy calf to offer to the Beis haMiqdash as a test of their loyalty, but Bar Qamtza made some kind of blemish in it that invalidated it as an offering. The Rabbis wanted to offer it anyway, since the risk to life outweighs the halakhah. Rabbi Zechariah ben Avqulos objected, saying that people would think that it means that blemished animals may be offered. Then they wanted to kill Bar Qamtza, so that he could not report back to the Romans. Again, Rabbi Zechariah ben Avqulos objected, as he thought it would teach people that the punishment for damaging an offering was death. Nero heard that his offering was refused, was convinced that the Jews were in rebellion, and after checking some portents, decided to attack. The gemara interrupts the story to give us Rabban Gamliel's assessment, "Because of the anvanus of Rabbi Zechariah ben Avqulos our Temple was destroyed, our sanctuary burnt, and we were exiled from the land."
There is a fundamental difference between anvanus and anavah, the laudable trait of modesty. Anavah is an awareness of our true worth and potential. It's modesty that comes from knowing how much more one is capable of accomplishing. Anvanus, on the other hand, is crippling. It's a lack of self-esteem, so that one does not rise to the challenge. Sha'ul was "little in [his] own sight," he shared Rav Zechariah ben Avqulus's anvanus and failed to accomplish the whole mission of his reign. Sha'ul, like many anvanim sought his validation from others, and so Sha'ul bowed to the will of the people. Anvanus does not lead to anavah, in fact, his quest for approval he is lead to ga'avah, bragging.
Rabbi Zechariah ben Avqulos tried to escape his anvanah through another tactic, the game of "Yes, But". If the situation is unsolvable, then one can't be blamed for failing. In this "game", one person proposes solutions "Why don't we...", to which the anvan responds, "Yes, but..." "Why don't we offer the sacrifice even though it's blemished, since risk to life overrides the prohibition?" "Yes, but then people will think it's permissible in all circumstances." "Why don't we kill Bar Qamtza, and save the Jewish People?" "Yes, but then people would think it is permissible in all circumstances." Rabbi Zechariah ben Avqulus is so sure he is incapable of solving the problem, the problem grows to insolvable size.
Rav Zechariah ben Avqulus's actions lead to Tish'ah be'Av. "Mishenichnas Av mema'atim besimchah -- when the month of Av enters, we reduce in joy." Anvanus leads to a diminution of joy.
Purim, on the other hand, arose from Esther's true, healthy, anavah. Esther started down the road of "Yes But", but Mordechai's words shocked her into the realization that "le'eis hazos higa'at lamalkhus", that her royal station demanded action from her at this time. She did not rest on her laurels, but was motivated by knowing how much more she was capable of accomplishing. Anavah culminates in the victory of Purim. "Mishenichnas Adar marbim besimchah -- when the month of Adar enters, we increase in joy."
In the story of Purim, Esther faces the same dilemma. Mordechai calls upon her to use her position as queen to save the Jewish people. She balks, and Mordechai counter-argues. "For if you are absolutely silent at this time, then will relief and deliverance will come to the Jews from another place, but you and your father's house will perish; and who knows -- im la'eis kazos higa'at lemalkhus, perhaps it was just for a moment as this you came to royalty?" (Esther 4:14) Unlike her ancestor, Sha'ul [1], Esther rises to her calling.
What did Esther have that Sha'ul lacked?
To explain that, I would like to introduce one more story. In the progression of events that lead to the downfall of the second Beis haMiqdash, Nero Caesar presented a healthy calf to offer to the Beis haMiqdash as a test of their loyalty, but Bar Qamtza made some kind of blemish in it that invalidated it as an offering. The Rabbis wanted to offer it anyway, since the risk to life outweighs the halakhah. Rabbi Zechariah ben Avqulos objected, saying that people would think that it means that blemished animals may be offered. Then they wanted to kill Bar Qamtza, so that he could not report back to the Romans. Again, Rabbi Zechariah ben Avqulos objected, as he thought it would teach people that the punishment for damaging an offering was death. Nero heard that his offering was refused, was convinced that the Jews were in rebellion, and after checking some portents, decided to attack. The gemara interrupts the story to give us Rabban Gamliel's assessment, "Because of the anvanus of Rabbi Zechariah ben Avqulos our Temple was destroyed, our sanctuary burnt, and we were exiled from the land."
There is a fundamental difference between anvanus and anavah, the laudable trait of modesty. Anavah is an awareness of our true worth and potential. It's modesty that comes from knowing how much more one is capable of accomplishing. Anvanus, on the other hand, is crippling. It's a lack of self-esteem, so that one does not rise to the challenge. Sha'ul was "little in [his] own sight," he shared Rav Zechariah ben Avqulus's anvanus and failed to accomplish the whole mission of his reign. Sha'ul, like many anvanim sought his validation from others, and so Sha'ul bowed to the will of the people. Anvanus does not lead to anavah, in fact, his quest for approval he is lead to ga'avah, bragging.
Rabbi Zechariah ben Avqulos tried to escape his anvanah through another tactic, the game of "Yes, But". If the situation is unsolvable, then one can't be blamed for failing. In this "game", one person proposes solutions "Why don't we...", to which the anvan responds, "Yes, but..." "Why don't we offer the sacrifice even though it's blemished, since risk to life overrides the prohibition?" "Yes, but then people will think it's permissible in all circumstances." "Why don't we kill Bar Qamtza, and save the Jewish People?" "Yes, but then people would think it is permissible in all circumstances." Rabbi Zechariah ben Avqulus is so sure he is incapable of solving the problem, the problem grows to insolvable size.
Rav Zechariah ben Avqulus's actions lead to Tish'ah be'Av. "Mishenichnas Av mema'atim besimchah -- when the month of Av enters, we reduce in joy." Anvanus leads to a diminution of joy.
Purim, on the other hand, arose from Esther's true, healthy, anavah. Esther started down the road of "Yes But", but Mordechai's words shocked her into the realization that "le'eis hazos higa'at lamalkhus", that her royal station demanded action from her at this time. She did not rest on her laurels, but was motivated by knowing how much more she was capable of accomplishing. Anavah culminates in the victory of Purim. "Mishenichnas Adar marbim besimchah -- when the month of Adar enters, we increase in joy."
posted by micha @ 3/12/2006 05:04:00 PM
Anonymous at 11:31 PM: 
micha at 5:57 AM: 
