From Passover to Purim: the paradigm shift in the spiritual history

Introduction

For centuries, it was taught that the redemption is linked to the month of Nisan. The output of Egypt, as recounted in the Torah, is the model of the founding of release: open miracles, direct intervention of God and the breaking of the natural order.

However, the subsequent history of the jewish people did not follow the same pattern. With the passage of time, especially after the destruction of the Temple and the end of the prophecy, the redemption experience took a different form. Instead of seas that are open, actually went on to focus on to survive in the middle of the cover.

Therefore, the dominant model can no longer be analysed only from Pesach. Rather, it is to be understood from Purim.

This study presents sources talmudic, midráshicas and kabbalistic that allow you to sustain that, without replacing Pesach, the shaft operating the redemption historic shifted to Purim.

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I. Pesach: the redemption revealed

Pesach as a classic paradigm

In the first place, the exodus from Egypt (Exodus 12-15) sets the traditional model of redemption. There we find:

• Ten plagues.
• Division of the Red Sea.
• Prophetic revelation direct.
• Divine intervention manifests itself.

In addition, the Talmud (Rosh Hashanah 11a) states:

“In Nisan they were redeemed and in Nisan they will be redeemed.”

In this way, Pesach represents a redemption of the supernatural, initiated exclusively from the top. However, this model was dependent on a specific context: prophetic presence and active Temple in operation. When these conditions have disappeared, the historical context has changed.

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II. Purim: the redemption in the concealment

Purim and the Book of Esther

Unlike Pesach, Purim occurs in exile in the Persian, within the narrative of the Book of Esther.

In the Meguilá are observed elements very different:

• The Name of God does not appear explicitly.
• There are No miracles visible.
• Salvation occurs through human decisions and political processes.

Therefore, the Talmud (Julín 139b) connects to Esther with Deuteronomy 31:18:

“I, I will hide My face (haster astir).”

Thus, Purim inaugurated the model hester panim, that is to say, the concealment divine. In this scheme, the redemption Purim does not break nature; rather, it acts within it.

III. Did you change the redemption?

In reality, it did not change the promise. What changed was the mode of the history of the redemption.

1. Order the prophecy

After the destruction of the First Temple ceases the prophecy (Yoma 9b). Accordingly, without direct revelation, Providence begins to operate within the historical processes.

According to the Maharal of Prague, in Or Jadashthe redemption of Purim is the first great redemption of the period of suppression. Therefore, for the duration of the exile, the operating model will be purímico.

2. The acceptance grows from the Torah

In addition, the treaty Shabbat 88a teaches that on Purim we the people, “he confirmed and accepted the Torah voluntarily.

While in the Sinai there was a form of coercion —symbolic“mount suspended”—, on Purim there was a knowing acceptance. In this way, the redemption Purim becomes an inner experience and mature, assumed to be from human responsibility.

3. Purim as feast eternal

On the other hand, the Midrash Mishlei 9 states:

In the future all of the festivities will be minor except for Purim.

Similarly, the Rambam codifies (Hilchot Meguilá 2:18):

“The days of Purim shall not be disqualified ever.”

In consequence, Purim acquires an eschatological dimension singular within the framework of the future redemption.

IV. The mitzvot of Purim: the structure of social redemption

It should be noted that Purim is not a festival deoraita, but that was instituted by a Beit Din rabbinical.

Its four mitzvot plants are to:

1. Reading the Meguilá.
2. Mishlóaj Manot.
3. Matanot LaEvionim.
4. Seudat Purim.

Unlike Pesach, there are no sacrifices or ritual prohibitions strict. On the contrary, the redemption Purim is built through the community life.

In effect, this model is supported by:

• The community.
• Social justice.
• The sharing of joy.

Thus, the redemption Purim comes from below and is reinforced by the action responsible for human.

V. Purim and Yom Kippur: the spiritual investment

The dimension kabbalistic Purim

From the perspective of mystical, the Tikunei Zohar teaches that “Yom HaKipurim” can be read as “Yom KePurim”, that is to say, a day like Purim.

On the one hand, Yom Kippur raised by the withdrawal. On the other hand, Purim raised through materiality. In consequence, the Arizal and the kabbalistic tradition explains that Purim reveals a spiritual light, which descends to the physical without breaking the natural order.

In fact, if Yom Kippur is considered the holiest day of the year and is like “Purim”, then Purim encloses a potential extraordinary spiritual within the process of redemption.

VI. Purim and its absence in the New Testament

It is important to note that Purim existed in the first century, as confirmed by Josephus. However, it was not a holiday of pilgrimage and was linked directly to the Temple.

In addition, not included sacrifices. Therefore, the Gospels mention Passover and Hanukkah, both festivals were connected with the Temple and the liturgical calendar central.

In contrast, Purim belongs to the experience diaspórica. Therefore, its textual absence does not imply non-existence, but a difference of narrative approach.

VII. Conclusion

In summary, the redemption has not ceased to be associated with Nisan. However, while the story develops in a context of concealment, the predominant pattern will be that of Purim.

This model includes:

• Providence invisible.
• Human action is responsible.
• Internal transformation.
• Social unit.

In short, Pesach represents the ideal of redemption revealed. In contrast, Purim expresses the specific way in which the redemption is manifested in history.

Currently, the political processes, the returns to national and survival strategic resemble more to Susa that the Sinai. Therefore, the statement does not imply replacement, but warning.

The future redemption can come in Nisan; however, the redemption which we live now moves in key purímica. Who do not understand Purim hard to understand the current stage of the story.