One of the fundamental differences between Chanukah and Purim is the type of threat the Jews faced. In the Chanukah story the Greek-Assyrians wishes to destroy Jewish tradition. So long as the Jews embraced Hellenism and disregarded the ‘foolish’ rituals of Judaism, they were utterly welcome. If not, they were not to be tolerated at all.
In the Purim story, however, Haman and his ilk did not wish to simply ‘rehabilitate’ and transform the Jews into good Persians. His attempt was clear: annihilate all the Jews, young and old alike.
The Lubavitcher Rebbe defines this distinction as the two threats that Jews may face from our surroundings. One is an attack on the souls – our spiritual identity, which is embodied in our rituals and traditions. The other is an attack on the bodies – our physical existence.
Ironically, in the Chanukah story, when our souls were under attack, the primary method of resistance was warfare – a physical victory. In the Purim story, when our bodies were under attack, the primary tactic of combat was prayer, fasting and Torah study – a spiritual triumph.
What is the message from these counterintuitive approaches? Why fight spiritual dangers and oppression with physical might while battling the threat to bodily harm with sacred strength?
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The Talmud teaches that well before Haman’s evil plot, Jews in Persia had begun a slide into assimilation. There were Jews in the highest enclaves of commerce and government. They were admitted into the most exclusive social clubs. And when the Persian king, Achashverosh, threw a party, Jews were naturally on the guest list.
Conversely, while there were Jews that had Hellenized, the traditional Jewish community – led by the Maccabees – remained loyal to their traditions. Even amongst Hellenized Jews there was little integration into the Greek-Syrian high culture.
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When the soul of Judaism is attacked, it is natural for us to respond with a greater commitment to our faith and its traditions. If someone tries to take Shabbat or kosher away from us, suddenly the secular Jew awakens to fight on behalf of Jewish rituals. The danger of such an attack stirs the Jewish soul. We identify as observant Jews.
But when the melting pot of assimilation sucks up the Jewish people, it is not as easy to remain committed Jews – or even to remember that we are fighting to sustain our traditions. When our physical existence is under threat of extermination, we may mistakenly feel that our souls are safe.
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To the Jew, body and soul are inseparable. The soul is the energy and nerve-center of the body and the body serves as the vehicle for the soul’s mission.
If someone attacks our souls, we respond by demonstrating that even our bodies are prepared to fight back. When our bodies are attacked we recognize the spiritual foundation that is also endangered – and we engage in hallowed campaigns as well.
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As Purim arrives, we must remember that to a Jew the body and soul are one. Whether it is our traditions or our very existence that is under assault, we will stand proud as active Jews. Active Jews do Jewish things. By feeding our souls – with Torah and mitzvos – we are strengthening the body. By taking a stand as Jews no matter our surroundings – we are bolstering our souls.
This Purim, let’s recommit to the sacred duty of body and soul. We do not fear the world around us. We engage it and embrace it – but proudly as Jews doing Jewish things.