2004-06-27
Iraq handover is TODAY!!!
Iraqi sovereignty suddenly brought forward to today, according to latest reports.
Nader: Less is Moore
Ralph Nader tells Michael Moore to lose weight. Details, link, commentary to follow shortly.
Cpl. Wassef Ali Hassoun, USMC
Terrorists in Iraq have kidnapped a US Marine, Cpl. Wassef Ali Hassoun, and are threatening to behead him if their demands are not met. While little is clear at this stage, one or two points are immediately obvious:
(1) These pigs are making a huge tactical mistake.
(2) They are equal-opportunity, anti-human, anti-civilization killers.
(3) Let's roll.
(1) These pigs are making a huge tactical mistake.
(2) They are equal-opportunity, anti-human, anti-civilization killers.
(3) Let's roll.
Kabbalah Series - complete
The complete text of my series on Madonna, the Bergs, and the Kabbalah may be found here:
Kabbalah Series
Kabbalah Series
The Kabbalah
The Kabbalah: Complete Series
THE KABBALAH - Part 7
No one is watching you, and yet you feel you're being watched. Maybe you've had this feeling from time to time; maybe you have it now. You don't believe in God - you gave up this guy named "God", this old man in the clouds with a white beard, long ago. So you subtract things - prophets and saints, churches, synagogues and mosques, you subtract the body from the soul and the soul from the body, and you subtract everything but the random interaction of subatomic particles. And this is the only truth you're left with, but because it has no meaning, none at all, you subtract even that.
And yet you are still left with something.
Where do you go from here?
Do you turn back to the guy named God? That was where the process started, after all; so perhaps you can begin there. But He always disappointed you - because you expected Him to be human, like a man, and idealized, powerful, all-good and all-compassionate man, but somehow human nonetheless. And God failed you; he failed your expectation. He failed to be human.
But God is not a man. You always knew this, intellectually, but it only hits you now. The guy named God is an illusion, but there's something else that is more than real. It is not human, and you hesitate to call it "He". You hesitate to give it any name at all, but you have to come up with something, so you write the word with letters missing - G-d - because the whole enterprise is futile anyway. Or you could use another word, something neutral, Spirit, or Light, or Mystery, or The Way.
Thousands of years ago, an Arab named Ayoub discovered the mysterious Spirit in the tempest of personal tragedy. His story comes down to us in one of the longest books of the Bible, written in an uncommonly opaque Hebrew and bearing the Hebrew form of his name - Iyov, or Job. Job's friends try to explain away his suffering, offering either blame or false hope. Job will accept neither. What galls him so is not the fact of his suffering, but the unfairness of it. Rejecting the sugarcoated theodicies of others, he finds no peace until he is confronted by the voice from the whirlwind, and declares: "I will ask, and you will inform me."
So evocative is the language of the Divinity's final address to Job, that the kabbalistic commentator Ra'avad discerns "fifty gates of wisdom" in chapters 38 and 39 of the book. But really, if you just read the passage aloud - even in a good English translation - you will get a sense of the mystery that Job must have experienced. And I think that is the main point.
Rabbi Kalonymus Kalman Shapira, who lived in Warsaw at the time of the Nazi invasion, saw more death and cruelty than anyone should ever have to see. And yet - somehow - he kept teaching Torah, and he left a record of his teachings from the years 1940 to 1942. Unearthed by a construction worker after the war, this last work of Kalonymus, titled "The Holy Fire", is the spiritual diary of a man watching his world being destroyed.
In an entry dated Parashat Mishpatim, 5702 (February 1942), Kalonymus writes: "We learn from the commentaries that the voice of G-d at the giving of the Torah [on Mount Sinai] traveled from one end of the Earth to the other, and that Israel heard the voice of G-d in all the winds of the world. This comes to teach us that we must not think of the physical world as being far from the Torah, nor in opposition to it: it is not so. The voice of the Torah is heard from the whole world, because the world too was created by the word of G-d and the word of G-d is the essence of the world; it is only that human beings use the world in an evil way, and destroy the world that was 'created with ten commands' (Avot 5:1). And whoever uses the world for good, the world itself helps them in their study and deeds. ... For the world was created by the word of G-d, and the Torah is the word of G-d, and in fact the Creator is one with the Divine Word; and the whole Torah is contained in the Ten Commandments, and all the Ten Commandments were spoken as one word. And the Word of G-d in the creation of the world, and the Word of G-d in the Torah, are one."
Near the end of "The Holy Fire", shortly after the passage quoted above, Kalonymus (himself a kabbalist) returns to the Jewish mystical doctrine one more time. He is discussing the configuration of the ten Sephiroth, the potentialities or dimensions which kabbalists (and now physicists) tell us underlie the fabric of creation. In a conundrum going back at least to the sixteenth century, scholars have offered various ideas as to how the Sephiroth might best be schematically represented. Interestingly enough, Kalonymus eschews the familiar "Tree of Life" diagram (which can be found in any popular book on the Kabbalah) and returns to the older model of concentric rings. He presents two alternative views: "In the configuration of 'circles', each higher level encircles its [lower] neighbor, so that the Divinity surrounds all of them, and the World of Action [i.e., the lowest, material level] is at the center. In the 'direct' configuration [so called even though it is also circular], every lesser level enwraps its [higher] neighbor, so that the ray of the Infinite is found at the center, and the World of Action is outside." The first configuration, in which the greater surrounds the lesser, represents the body, for we stand surrounded by ever greater mysteries. The second, in which the greater is concealed within the lesser, is the way of the soul, for "there the soul, not the body, is of the essence."
Let's picture this. Warsaw is in ruins and Nazis are prowling the streets. Kalonymus' whole family have been murdered, and his people are being shipped off to the gas chambers day by day. He himself will make that trip in a few weeks. And here he is, writing about the unity of the world, and the soul, and G-d.
The paradox of the Jewish tradition is the tension between the individual and the universal. The festival of Purim plays on this tension by turning Jewish identity on its head ("queering" it, as we'd say nowadays) and deliberately blurring boundaries of identity. (Jews can dress like goyim, and even drink like goyim!) Because of a Jewish woman who went undercover in the Persian regime, the Jews of Persia were spared a fate like that which befell Europe's Jews in a later age. And this is the messianic symbolism of Purim: it calls on us to imagine a day when, without losing our Jewish identity, we will no longer be separate and segregated from "the nations"; rather, Israel and the nations will have evolved toward a higher commonality.
It would be easy to laugh at Madonna's interest in Kabbalah and to dismiss her as another shallow, fad-following entertainer; but I won't do that. I do hope that she can look beyond the Bergs' Kabbalah Centre for inspiration. I think she is looking for the same thing we are all looking for: to find meaning and our place in the world.
(End.)
THE KABBALAH - Part 7
No one is watching you, and yet you feel you're being watched. Maybe you've had this feeling from time to time; maybe you have it now. You don't believe in God - you gave up this guy named "God", this old man in the clouds with a white beard, long ago. So you subtract things - prophets and saints, churches, synagogues and mosques, you subtract the body from the soul and the soul from the body, and you subtract everything but the random interaction of subatomic particles. And this is the only truth you're left with, but because it has no meaning, none at all, you subtract even that.
And yet you are still left with something.
Where do you go from here?
Do you turn back to the guy named God? That was where the process started, after all; so perhaps you can begin there. But He always disappointed you - because you expected Him to be human, like a man, and idealized, powerful, all-good and all-compassionate man, but somehow human nonetheless. And God failed you; he failed your expectation. He failed to be human.
But God is not a man. You always knew this, intellectually, but it only hits you now. The guy named God is an illusion, but there's something else that is more than real. It is not human, and you hesitate to call it "He". You hesitate to give it any name at all, but you have to come up with something, so you write the word with letters missing - G-d - because the whole enterprise is futile anyway. Or you could use another word, something neutral, Spirit, or Light, or Mystery, or The Way.
Thousands of years ago, an Arab named Ayoub discovered the mysterious Spirit in the tempest of personal tragedy. His story comes down to us in one of the longest books of the Bible, written in an uncommonly opaque Hebrew and bearing the Hebrew form of his name - Iyov, or Job. Job's friends try to explain away his suffering, offering either blame or false hope. Job will accept neither. What galls him so is not the fact of his suffering, but the unfairness of it. Rejecting the sugarcoated theodicies of others, he finds no peace until he is confronted by the voice from the whirlwind, and declares: "I will ask, and you will inform me."
So evocative is the language of the Divinity's final address to Job, that the kabbalistic commentator Ra'avad discerns "fifty gates of wisdom" in chapters 38 and 39 of the book. But really, if you just read the passage aloud - even in a good English translation - you will get a sense of the mystery that Job must have experienced. And I think that is the main point.
Rabbi Kalonymus Kalman Shapira, who lived in Warsaw at the time of the Nazi invasion, saw more death and cruelty than anyone should ever have to see. And yet - somehow - he kept teaching Torah, and he left a record of his teachings from the years 1940 to 1942. Unearthed by a construction worker after the war, this last work of Kalonymus, titled "The Holy Fire", is the spiritual diary of a man watching his world being destroyed.
In an entry dated Parashat Mishpatim, 5702 (February 1942), Kalonymus writes: "We learn from the commentaries that the voice of G-d at the giving of the Torah [on Mount Sinai] traveled from one end of the Earth to the other, and that Israel heard the voice of G-d in all the winds of the world. This comes to teach us that we must not think of the physical world as being far from the Torah, nor in opposition to it: it is not so. The voice of the Torah is heard from the whole world, because the world too was created by the word of G-d and the word of G-d is the essence of the world; it is only that human beings use the world in an evil way, and destroy the world that was 'created with ten commands' (Avot 5:1). And whoever uses the world for good, the world itself helps them in their study and deeds. ... For the world was created by the word of G-d, and the Torah is the word of G-d, and in fact the Creator is one with the Divine Word; and the whole Torah is contained in the Ten Commandments, and all the Ten Commandments were spoken as one word. And the Word of G-d in the creation of the world, and the Word of G-d in the Torah, are one."
Near the end of "The Holy Fire", shortly after the passage quoted above, Kalonymus (himself a kabbalist) returns to the Jewish mystical doctrine one more time. He is discussing the configuration of the ten Sephiroth, the potentialities or dimensions which kabbalists (and now physicists) tell us underlie the fabric of creation. In a conundrum going back at least to the sixteenth century, scholars have offered various ideas as to how the Sephiroth might best be schematically represented. Interestingly enough, Kalonymus eschews the familiar "Tree of Life" diagram (which can be found in any popular book on the Kabbalah) and returns to the older model of concentric rings. He presents two alternative views: "In the configuration of 'circles', each higher level encircles its [lower] neighbor, so that the Divinity surrounds all of them, and the World of Action [i.e., the lowest, material level] is at the center. In the 'direct' configuration [so called even though it is also circular], every lesser level enwraps its [higher] neighbor, so that the ray of the Infinite is found at the center, and the World of Action is outside." The first configuration, in which the greater surrounds the lesser, represents the body, for we stand surrounded by ever greater mysteries. The second, in which the greater is concealed within the lesser, is the way of the soul, for "there the soul, not the body, is of the essence."
Let's picture this. Warsaw is in ruins and Nazis are prowling the streets. Kalonymus' whole family have been murdered, and his people are being shipped off to the gas chambers day by day. He himself will make that trip in a few weeks. And here he is, writing about the unity of the world, and the soul, and G-d.
The paradox of the Jewish tradition is the tension between the individual and the universal. The festival of Purim plays on this tension by turning Jewish identity on its head ("queering" it, as we'd say nowadays) and deliberately blurring boundaries of identity. (Jews can dress like goyim, and even drink like goyim!) Because of a Jewish woman who went undercover in the Persian regime, the Jews of Persia were spared a fate like that which befell Europe's Jews in a later age. And this is the messianic symbolism of Purim: it calls on us to imagine a day when, without losing our Jewish identity, we will no longer be separate and segregated from "the nations"; rather, Israel and the nations will have evolved toward a higher commonality.
It would be easy to laugh at Madonna's interest in Kabbalah and to dismiss her as another shallow, fad-following entertainer; but I won't do that. I do hope that she can look beyond the Bergs' Kabbalah Centre for inspiration. I think she is looking for the same thing we are all looking for: to find meaning and our place in the world.
(End.)
Is TNR becoming infested by moonbats?
Have lunar chiroptera begun nesting in the belfry of that last bastion of sane liberalism, The New Republic?
I've got to wonder. This week's print edition is devoted to the question: "Were We Wrong?" I'll post more on this just as soon as my snarkiness level rises to its full potential.
I've got to wonder. This week's print edition is devoted to the question: "Were We Wrong?" I'll post more on this just as soon as my snarkiness level rises to its full potential.
2004-06-23
Morning Report: June 23, 2004
Iran to free British sailors. The Iran regime will free eight Royal Navy sailors detained earlier this week, reporting that it was convinced the crews crossed into Iranian territorial waters by mistake. Michael Ledeen has this to say about the incident.
2004-06-22
INDC Interviews Sully
Apropos of my foregoing post on "Bush, Iraq, and Gay Marriage", you must not miss this splendid Interview with Andrew Sullivan on INDC Journal.
Let's Blogroll!
Jane at Armies Of Liberation pokes holes in the New York Times' fluff piece about nuclear weapons proliferation.
Gun control is a croc in the Solomon Islands, it would seem, according to a new post by the Head Heeb.
Baldilocks has no patience for Reggie Rivers, citing the conditions endured by Russia's serfs.
The Belmont Club addresses the future of liberalism and conservatism in America. Despite the obvious failures of liberalism, Wretchard cautions that "sooner or later Liberals and Conservatives must form a coalition of national unity." I believe this coalition is already in the making, and I think one of the positive effects of the current struggle will be to revive true political dialogue in America.
Michele earns the Rant Of The Day award for this post at A Small Victory.
Finally, I can add nothing to this post from Feyrouz.
Gun control is a croc in the Solomon Islands, it would seem, according to a new post by the Head Heeb.
Baldilocks has no patience for Reggie Rivers, citing the conditions endured by Russia's serfs.
The Belmont Club addresses the future of liberalism and conservatism in America. Despite the obvious failures of liberalism, Wretchard cautions that "sooner or later Liberals and Conservatives must form a coalition of national unity." I believe this coalition is already in the making, and I think one of the positive effects of the current struggle will be to revive true political dialogue in America.
Michele earns the Rant Of The Day award for this post at A Small Victory.
Finally, I can add nothing to this post from Feyrouz.
Morning Report: June 22, 2004
Attacks on Russian posts kill dozens. Separate attacks on Russian government buildings in three towns in Ingushetia, which borders on Chechnya, left at least 46 people dead. An anti-terrorism official said the attacks were carried out by 50 to 100 fighters which included Chechen, Ingush and "possibly" foreign fighters. (CNN)
Britain demands release of eight sailors. British Foreign Secretary Jack Straw met with his Iranian counterpart Kamal Kharrazi on Tuesday to discuss the case of the eight British sailors detained by Iran. The sailors were held along with three Royal Navy vessels seized by Iranian forces in the Shatt-al-Arab passage on Monday. The UK also summoned the Iranian ambassador to London to demand the sailors' release: "It was a one-way conversation", a British official explained. Debka notes that UK/IRI relations have been under strain since Britain took a tough line against the Iran regime's nuclear program. Military sources in Iran have stated that the sailors will be prosecuted. Iranian freedom activists have accused Britain of aiding the IRI regime; the latest incident may have important consequences for the future of London-Tehran relations. (various)
Powell hints at Iran sanctions. Secretary of State Colin Powell hinted at sanctions against Iran after meeting with IAEA director general Mohamed el-Baradei on Monday, saying of the IRI regime, "The international community is expecting them to answer its questions [about a suspected nuclear weapons program] and respond fully". (Fox)
Britain demands release of eight sailors. British Foreign Secretary Jack Straw met with his Iranian counterpart Kamal Kharrazi on Tuesday to discuss the case of the eight British sailors detained by Iran. The sailors were held along with three Royal Navy vessels seized by Iranian forces in the Shatt-al-Arab passage on Monday. The UK also summoned the Iranian ambassador to London to demand the sailors' release: "It was a one-way conversation", a British official explained. Debka notes that UK/IRI relations have been under strain since Britain took a tough line against the Iran regime's nuclear program. Military sources in Iran have stated that the sailors will be prosecuted. Iranian freedom activists have accused Britain of aiding the IRI regime; the latest incident may have important consequences for the future of London-Tehran relations. (various)
Powell hints at Iran sanctions. Secretary of State Colin Powell hinted at sanctions against Iran after meeting with IAEA director general Mohamed el-Baradei on Monday, saying of the IRI regime, "The international community is expecting them to answer its questions [about a suspected nuclear weapons program] and respond fully". (Fox)
2004-06-21
Morning Report
was UA yesterday and today (Sunday and Monday) due to the Gay Pride march, which I was marching in yesterday and resting up from today. MR expects to be back on duty tomorrow.
The Kabbalah
THE KABBALAH - Part 6
Will it grow cold, the secret that I hide?
Will I grow old?
- Madonna
You’ve had those moments when you heard a song, and you had to drop everything, because nothing else was happening except the song? You just stand there with your eyes closed, literally entranced, bewitched by the music and the words and the voice? And for a moment it seems that everything in your life is contained in the song, like a secret hidden in some kind of code, and you wish you could reveal that secret to the world, but you know you can’t, because if you did, the world would crumble before its beauty? You know the feeling, right?
(Oh. Well, maybe it’s just me, then. But you get the idea.)
The song “Live to Tell” was one of those moments for me. Hearing it, I was sure that it was the work of someone who, like me, was searching for the path back to that higher place that we all come from and to which we are all destined to return. “If I live to tell the secret I knew then, will I / ever have the chance again?”
So picture Yossi Klein Halevi sitting with the Bergs and Madonna at the Kabbalah Centre. Madonna is sounding out the words to the Birkat ha-Mazon, while Halevi is mentally taking notes for his article in The New Republic.
What is Madonna Ciccone thinking as she recites the Hebrew words? Has she found what she was looking for?
Halevi closes the article with some intriguing hints about the Kabbalah Centre: an unnamed source familiar with the Centre says, "They don't tell everyone who walks through the door that it's really about immortality ... but subtly, the more you get into it, the more they reveal their real agenda." The author ends with a wry speculation: "What, after all, is more likely to entice a sex symbol confronting middle age than the promise of eternal youth?"
Perhaps many things, I think. It is easy for a male journalist to dismiss an attractive, seductive female entertainer as a "sex symbol" - and undoubtedly, whatever else she may be, Madonna certainly is that. But remember that Madonna's early role model, and the source of her principal public persona, was Marilyn Monroe - another talented, intelligent young woman who gained fame by marketing herself as a "sex symbol". Madonna, now ten years older than Norma Jeane Baker at the time of her death, must have had occasion to think about what she is going to do with the rest of her life.
A news item on Madonna suggests that there is more to this person than a "sex symbol confronting middle age". Madonna has announced that she is taking the Hebrew name Esther; she is also toning down the public sexuality. I think both of these things are important.
Taking another name - a Hebrew name, for example - is a big step. Yes, some people do do it frivolously, but when you ask to be known by another name, whether or not it replaces your old one, you are making a big change in your life. If you change your name, your parents may not take kindly to it. (Mine certainly did not.) Madonna, who was named after her mother (as was I), emphasizes that her assumption of the Hebrew name is "in no way a negation" of her mother, who died when Madonna Jr. was very young.
The news item also indicates that she is no longer interested in the "raunchy pop vixen image". "I don't regret it, but it's just ... I mean everybody takes their clothes off now. And then what? You know? And -- and then what?"
It's interesting, too, that she takes the name Esther, which is associated with the Jewish holiday of Purim. Halevi's article mentions a Purim celebration at the Kabbalah Centre, where, in the author's estimation, "Jews can pretend to be non-Jews, non-Jews can pretend to be Jews, and everyone can pretend to be Kabbalists." Halevi plays the scene for laughs, but the joke is really on him, because the ambiguity of identity is exactly what Purim is about - and I think this may help us to understand Madonna better.
The holiday of Purim and the book of Esther are unique in many ways. Esther is the only book of the Hebrew Scriptures in which the Divinity is never mentioned by name. It is also the only book set wholly in the diaspora, and the only book in which Jews are called by the name we use today: not Hebrews, not Israelites, but survivors of the Tribe of Judah - Jews.
And Purim, the holiday derived from the Esther story, is a law unto itself. While the moderate, sacralized use of wine or liquor is common at Jewish festivals, Purim is the only holiday on which we are actually expected to get drunk - so drunk, tradition tells us, that we should no longer be able to distinguish between "cursed be Haman" and "blessed be Mordechai". And above all, of course, Purim is a masquerade festival - and the only time when Jewish law officially sets aside the prohibitions of Deuteronomy 22:5, permitting celebrants to dress outside of their assigned gender.
Purim isn't one of the major Jewish holidays. Its origins are not in the Torah, but in the historical period, and so the Sabbath-like strictures that apply to Passover, Rosh HaShanah, and especially Yom Kippur do not apply to Purim. In fact, Purim is the one Jewish holiday that can never fall on the Sabbath. And yet tradition holds that in the Messianic Era, when redemption has come to the world and all other holidays are abolished, Purim alone will still be observed.
In taking the name Esther, Madonna has taken on the identity of the Jewish queen of Persia in the Biblical book of the same name. (I always identified with Vashti myself.) In the Jewish reading, Esther represents the "hidden Jew": either the Jew who must hide her or his identity for fear of persecution, or, still more allegorically, the higher Divine self that stays hidden within each person.
Perhaps Madonna is no longer content to entertain the king's court by presenting - however skilfully - the image that the outside world wishes to see. Now she can begin to come to terms with her spiritual identity as a woman, as a human being. Now, as Esther, she can begin to reconcile her public image with her true self.
(End of Part 6.)
Will it grow cold, the secret that I hide?
Will I grow old?
- Madonna
You’ve had those moments when you heard a song, and you had to drop everything, because nothing else was happening except the song? You just stand there with your eyes closed, literally entranced, bewitched by the music and the words and the voice? And for a moment it seems that everything in your life is contained in the song, like a secret hidden in some kind of code, and you wish you could reveal that secret to the world, but you know you can’t, because if you did, the world would crumble before its beauty? You know the feeling, right?
(Oh. Well, maybe it’s just me, then. But you get the idea.)
The song “Live to Tell” was one of those moments for me. Hearing it, I was sure that it was the work of someone who, like me, was searching for the path back to that higher place that we all come from and to which we are all destined to return. “If I live to tell the secret I knew then, will I / ever have the chance again?”
So picture Yossi Klein Halevi sitting with the Bergs and Madonna at the Kabbalah Centre. Madonna is sounding out the words to the Birkat ha-Mazon, while Halevi is mentally taking notes for his article in The New Republic.
What is Madonna Ciccone thinking as she recites the Hebrew words? Has she found what she was looking for?
Halevi closes the article with some intriguing hints about the Kabbalah Centre: an unnamed source familiar with the Centre says, "They don't tell everyone who walks through the door that it's really about immortality ... but subtly, the more you get into it, the more they reveal their real agenda." The author ends with a wry speculation: "What, after all, is more likely to entice a sex symbol confronting middle age than the promise of eternal youth?"
Perhaps many things, I think. It is easy for a male journalist to dismiss an attractive, seductive female entertainer as a "sex symbol" - and undoubtedly, whatever else she may be, Madonna certainly is that. But remember that Madonna's early role model, and the source of her principal public persona, was Marilyn Monroe - another talented, intelligent young woman who gained fame by marketing herself as a "sex symbol". Madonna, now ten years older than Norma Jeane Baker at the time of her death, must have had occasion to think about what she is going to do with the rest of her life.
A news item on Madonna suggests that there is more to this person than a "sex symbol confronting middle age". Madonna has announced that she is taking the Hebrew name Esther; she is also toning down the public sexuality. I think both of these things are important.
Taking another name - a Hebrew name, for example - is a big step. Yes, some people do do it frivolously, but when you ask to be known by another name, whether or not it replaces your old one, you are making a big change in your life. If you change your name, your parents may not take kindly to it. (Mine certainly did not.) Madonna, who was named after her mother (as was I), emphasizes that her assumption of the Hebrew name is "in no way a negation" of her mother, who died when Madonna Jr. was very young.
The news item also indicates that she is no longer interested in the "raunchy pop vixen image". "I don't regret it, but it's just ... I mean everybody takes their clothes off now. And then what? You know? And -- and then what?"
It's interesting, too, that she takes the name Esther, which is associated with the Jewish holiday of Purim. Halevi's article mentions a Purim celebration at the Kabbalah Centre, where, in the author's estimation, "Jews can pretend to be non-Jews, non-Jews can pretend to be Jews, and everyone can pretend to be Kabbalists." Halevi plays the scene for laughs, but the joke is really on him, because the ambiguity of identity is exactly what Purim is about - and I think this may help us to understand Madonna better.
The holiday of Purim and the book of Esther are unique in many ways. Esther is the only book of the Hebrew Scriptures in which the Divinity is never mentioned by name. It is also the only book set wholly in the diaspora, and the only book in which Jews are called by the name we use today: not Hebrews, not Israelites, but survivors of the Tribe of Judah - Jews.
And Purim, the holiday derived from the Esther story, is a law unto itself. While the moderate, sacralized use of wine or liquor is common at Jewish festivals, Purim is the only holiday on which we are actually expected to get drunk - so drunk, tradition tells us, that we should no longer be able to distinguish between "cursed be Haman" and "blessed be Mordechai". And above all, of course, Purim is a masquerade festival - and the only time when Jewish law officially sets aside the prohibitions of Deuteronomy 22:5, permitting celebrants to dress outside of their assigned gender.
Purim isn't one of the major Jewish holidays. Its origins are not in the Torah, but in the historical period, and so the Sabbath-like strictures that apply to Passover, Rosh HaShanah, and especially Yom Kippur do not apply to Purim. In fact, Purim is the one Jewish holiday that can never fall on the Sabbath. And yet tradition holds that in the Messianic Era, when redemption has come to the world and all other holidays are abolished, Purim alone will still be observed.
In taking the name Esther, Madonna has taken on the identity of the Jewish queen of Persia in the Biblical book of the same name. (I always identified with Vashti myself.) In the Jewish reading, Esther represents the "hidden Jew": either the Jew who must hide her or his identity for fear of persecution, or, still more allegorically, the higher Divine self that stays hidden within each person.
Perhaps Madonna is no longer content to entertain the king's court by presenting - however skilfully - the image that the outside world wishes to see. Now she can begin to come to terms with her spiritual identity as a woman, as a human being. Now, as Esther, she can begin to reconcile her public image with her true self.
(End of Part 6.)
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