Sefer Chabibi Deepest Torah: YOM HA K'PURIM: A YOM KIPPUR THOUGHT

YOM HA K'PURIM: A YOM KIPPUR THOUGHT

by Rabbi Baruch Binyamin Hakohen Melman

When the Torah calls the holiest day of the year Yom HaKippurim, on a deeper level it saying that the day is actually Yom K'Purim, meaning "a day like Purim." And if Yom Kippur is likened to Purim, then on some level one could actually say that Purim is even deeper, in that it is the root holiday after which Yom Kippur is modelled.

Yes, Purim is historically post-Biblical, while Yom Kippur, being Biblical in origin came earlier, but in matters of Divine Truth there is no past or future. It's all happening in the eternal moment. Time is but a function of our human dimension. It lacks relevance from the perspective of the other worlds. Time slows down as we approach the speed of light. And at the speed of G*d there is no past present or future, just as G*d lives simultaneously in the past, present and future. You can be reincarnated into the past just as easily as you can be reincarnated into the future. As we stand before the Aron Kodesh, with our whole future before us, so too is our whole past stretched before us on the heavenly surround sound wide screen projection video.

On Purim we celebrate the vanquishing of evil. Haman is always in pursuit of Mordechai. Mordechai, always one step ahead, escapes his clutches. Esther represents that part of us which takes the leap of faith. Like Esther, we put ourselves on the line, throwing ourselves at the mercy of the king for our very lives. With every fiber of her being and every ounce of energy she summoned her holy chutzpah to plead for her deliverance. Haman, representing evil incarnate, must nevertheless pay homage to Mordechai, who triumphantly leads him through the streets of Shushan.

So too, on Yom Kippur, we realize that while we despair at the sins we may have committed, in the end they may ultimately be harnessed in the service of the good. In the end, the crimson thread turns to white as the High Priest proclaims our atonement. In the place where a Baal Teshuvah stands, holding in his hands a tattered, well-worn valise of sins, no Tzaddik can stand. Still, we are wont to give in to despair because as we aspire in holiness and piety the evil inclination is never far behind.

We often become discouraged in our spiritual strivings because the higher we ascend in our spiritual progress, like Mordechai's ascent in the court of the king, so too do the forces of negativity seem to increase their vigor, and like Haman, nearly succeed in dragging us down into the abyss. The secular world claims the religious sin because of hypocricy, perhaps to justify its antinomian predilections. But the truth is that the greater the Tzaddik, the greater the evil inclination, as its sole desire is to distract and weaken and eventually annul the tzaddik's soul desire. Our mission is to overcome and not surrender.

And yet we revel on this day in the sure knowledge that in the end the evil decree will be anulled, the evil inclination will be vainquished, and like Esther we will soon be dining at the feast of the Great King. On Yom Kippur, the King of Kings holds out His golden sceptre to each of us, thereby anulling the evil decree. That is why Yom Kippur is the most joyous of all holidays. Solemn, perhaps, but certainly joyous. May Hashem's messengers on horseback race to the far ends of the kingdom proclaiming that each and every one of us are sealed in the Book of Life.

Gemar Chatimah Tovah!

© 2000 - 2011 by Rabbi Baruch Binyamin Hakohen Melman

P.S. The tzaddik in the above is one who valiantly wrestles with his yetzer hara, as opposed to a complete, true Tzaddik, a Tzaddik Gamur, who is in the rarified ranks of those who have completely dominated and subjugated their evil inclination. Among them are the lamedvavniks, 36 in all, clothed in secrecy, whose existence is said to sustain the world. They are the pillars of the world, known for their kind and unassuming natures.

Sefer Chabibi Deepest Torah: YOM HA K'PURIM: A YOM KIPPUR THOUGHT