Two Jewish holidays celebrated within one month of each other--both focus upon the same theme: REDEMPTION. Historically, Passover, the redemption of the children of Israel from slavery in Egypt, took place before Purim, the redemption of the children of Israel from Haman's decree of death. However, in the Jewish calendar, Purim is celebrated first.
A cursory glance at both holidays would show few similarities and numerous differences between them. This is true on the level of ritual observances. However, when the deep religious significance of the two is properly understood, it is easy to see why the Rabbis have always linked them together.
The children of Israel were slaves in Egypt, and they were slaves in Persia. In Egypt, their bodies were in bondage, but their souls were free. In Persia, their bodies were free, but their souls were enslaved.
In Egypt, they were persecuted because they were foreigners and there were very many of them. But the physical persecutions they endured did not infringe upon their right to worship as they chose. In this, their souls were free.
In Persia, the Jews enjoyed physical freedom, but they were becoming highly assimilated and had largely abandoned the ways of their ancestors. Their souls were enslaved by an alien culture.
Their redemption from Egypt marked the birth of the Jewish people as a nation among the nations. Having received a direct revelation from G-d, they became living witnesses to G-d's Presence in the world and carried the message that a final redemption was coming. But the Jews in Persia were descendants of the exiles who had seen the destruction of the Holy Temple. Their sovereignty had vanished, and redemption was still far away. However, the causeless hatred manifested by Haman was enough to reunite the Jews and make them realize that, assimilated or not, anti-Semites never differentiated between Jews. But here, instead of overt Divine action, they had to rely upon themselves. The results were the same, and following their escape from Haman's decree, the Jews reaffirmed and rededicated themselves to G-d's covenant.
Both Purim and Passover end with the children of Israel being redeemed, the overthrow of the tyrants, and the acceptance of the covenant of Israel with her G-d the commitment to live a special life as a chosen people. Lessons can be learned from both events and the sufferings and salvation each represents.
One of the most important lessons that both holidays teach is that people must play a critical role in their own redemption. In Egypt, the process of resistance began with two heroic women-the midwives Shifra and Puah-who defied Pharaoh's order to kill all newborn male children. Moses' parents also resisted sending him to his death and, as a result, he was saved and raised up at Pharaoh's court. But Moses did not choose to live a life of pampered luxury at the court. Instead, he went out among his brethren and saw their suffering. He saw an Egyptian taskmaster beating a Hebrew slave. Moses took on the responsibility of stopping an injustice and struck down the Egyptian. If Moses had remained silent, there would not have been an Exodus; if he had forgotten his people, there would have been no liberation. Only after these human actions did G-d intervene and commission Moses to go forth and bring the children of Israel out of bondage.
In Persia, when Mordechai learned of Haman's decree of death against the Jews, he suddenly realized that Esther's ascent to the queenship was providential and that without her, the Jews could not be saved. Realizing the need for Divine help, she asked that all her people join her in three days of prayer and Fasting. All the Jews, even those who had become fully assimilated into the Persian society, repented of their abandonment of G-d and asked for His mercy. And so, once again the Jewish people were redeemed and once again, they renewed the covenant with G-d that they had first received at Sinai.
While these events took place many centuries ago, the lessons they have for us today are just as relevant as in the days when they actually occurred.
Many times, throughout history, nations have sought to enslave the Jews, and tyrants have sought their destruction. Within our own century, both of these events took place during the time of the Holocaust.
The slavery (Egypt) and genocide (Haman) of the Holocaust culminated in the redemption of the reborn State of Israel and, through her of Jewish people everywhere. It was not by accident, that the most famous ship carrying Jewish concentration camp survivors from the DP camps of Europe to the then British-mandated Palestine was called Exodus '47.
In every generation, the Passover Haggadah says, you are to regard yourself as having been liberated from Egypt. When Jews sit down the night in April to commemorate the Passover by having a Seder (prayer service and ritual meal), they are reenacting the Exodus as if it had happened to them. Passover is more than just a commemoration of a 3500-year-old event; to the pious Jew, it is taking place today. For those people who are in slavery or bondage to the problems of life or other elements which are destructive in their existence, Passover comes as an affirmation that with G-d's help, such slavery can be overcome. On Passover, our chains are set free; with G-d's help and our faith, we can be redeemed from all the ills that beset us.
Purim is the message of hope. The Book of Esther is the only biblical scroll in which G-d's name is not mentioned. But even though His Presence. is hidden, G-d works through the actions of Esther and Mordechai. Purim confirms that the road to redemption continues even though in our world, the mighty and manifest acts of G-d which permeate much of the Bible, no longer are overtly manifest.
Rachel Levine had an extensive background in both religious and archaeological studies. She had a B.A. degree from the University of Miami and an M. Ed. from Florida Atlantic University. She did post-graduate work with the Biblical Archaeology Society and was a member of the American Academy of Religion and the Society for Biblical Literature.
