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KOSHER-PAREVE Under supervision of the Council of Orthodox Rabbis 932-4161 Local & Nationwide Delivery 20 FRIDAY, FEBRUARY 22, 1991 It began when my nine-year-old son came home with a joke he heard in school. How is Sad- dam Hussein dif- ferent from Haman, the villain of the Purim story? With Haman, went the an- swer, first we hung him and then we put on masks .. . Pretty sophisticated, I thought, for a fourth-grader. And then I took a closer look at the Book of Esther, which we will be reading next Wednesday night as we usher in the holiday of Purim, and was struck by the relevance of the megila in light of the current Gulf war. The Book of Esther is the most modern of the 24 books of the Bible, not only chronologically but in its story and tone. For cen- turies, rabbis have discussed why God's name does not appear even once in the story. One answer is that in post-biblical times, when God no longer reveals Himself to us directly, we must search for His miracles. A skeptic would call them coincidences — whether they involve Esther, a Jewess, be- ing chosen as queen of Per- sia, or an Iraqi Scud missile landing in a small vacant lot, within yards of heavily populated apartment houses, in 1991 Tel Aviv. Some of us read of the many near-misses in Tel Aviv, the missile attacks that have produced relative- ly few deaths and serious in- juries, and call it luck. But who is to say these are not miracles? A primary theme of Purim is to reflect on the ironies of life and to celebrate God's intervention on our behalf. A key phrase in Megillat Esther is venahafach hu, lit- erally "turned upside down," referring to how, on the 13th day of Adar, when the Jews were to be executed at Haman's command, the opposite happened. Haman was hung and the Jews prevailed. (Esther, 9:1) As a result, we celebrate on Purim by making merry, even being told to drink enough so that we cannot distinguish between blessed Mordechai and cursed Haman. The Purim story can be read as farce, with the wick- ed Haman, clever Mordechai and beautiful Esther one- dimensional characters in a carefully crafted melodra- ma. But that is to misread the eternal examples of human nature: of Haman who comes to hate the entire Jewish people because one Jew refuses to bow down to him; of Mordechai, who warns Queen Esther not to think for a moment that she will be spared in a pogrom, if it comes; and of Esther, who sought prayer and counsel before approaching the King with her people's destiny in her hands. How were the Jews in- structed to mark their In the end, Saddam Hussein will suffer the fate of many Hamans before him. triumph over Haman? By feasting and expressing joy, but also by giving tzedakah and mishloach manot, send- ing food to the poor. Now, once again, the Jew- ish people are under threat of destruction by a modern- day Haman simply because they are Jews. And just as Queen Esther was forced to intercede on behalf of her people, in this war Israel is putting her fate in the hands of the Bush administration and its coalition for protec- tion — at least for now. In this war of venahafach hu, of topsy turvy ironies for Israel, Jews head from Tel Aviv to Gaza for safety, peaceniks support the war, and the army is praised for not fighting. Locked in their sealed rooms, separated from socie- ty, Israelis have only inten- sified their feelings of closeness for each other as they endure this nightmare. In the end, though, the forces of good will again triumph over those of evil, and Saddam Hussein will suffer the fate of many Hamans before him. And once again we will celebrate. The message of Purim re- mains clear: God's presence in history is real. We need only seek out the miracles and we will find them. 0 r (