Purim and the Megillat Esther

Purim and the Megillat Esther

Each of the festivities of Israel teaches us a perspective so that we become aware of another aspect of life, as well as the parameters to understand the meaning of history. Purim transmits to us the highest measure to which man should aspire: the joy that arises from the awareness and implementation of the ultimate goal of good. True joy is only achieved through altruism, sadness is a direct consequence of selfishness. Man saddens when he concentrates excessively on himself; on the contrary, whoever directs his energy towards the good of others never has time to be sad. Only those who are happy can give. This is because we are complete when we resemble the complete, to our origin, and as HaKadósh Barúj Hú (The Holy Blessed be He) only gives, since from whom is he going to receive? When man gives resembles to his root, then he feels the force of completeness vibrate in him.

The purpose of the annual cycle of festivities for the people of Israel is the constant development of a socio-educational system that reveals human altruistic potential.

Every Purim challenges us to reveal another aspect of the joy.
How? Through a deeper understanding of the Megillah Esther (the book of Esther) whose meaning is to reveal the Occult. The darkness is only the lack of Light, for this reason we must not fight against the darkness but put Light in our actions.

When we achieve joy we achieve completeness, altruism, His measure.
The name of HaKadósh Barúj Hú (of the Blessed Creator) does not appear throughout the Megillah. This is similar to Creation: we do not see the complete, we must reveal it. Like when the Roman Turnus Rufus asked Rabbi Akiva, which actions are more beautiful, divine or human? After answering the human Rabbi Akiva placed in front of the Roman ears of wheat and bread, asking him in turn which one he preferred.
Creation manifests a potential, a challenge that we must reveal and implement. Similar happens when we meet someone: we do not see the interior of him, his intentions, his soul with the naked eye, but as we get to know him we capture him. Hiding HaShém reveals himself, and other times he hides revealing himself, so sometimes we human beings also do it ...
(Source Torah org)

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