It is perhaps one of the great tragedies of Judaism, that in popular consciousness, Purim is seen as a children's holiday. It is in many ways the most profound of our celebrations. The Talmud contains an entire tractate on Purim, besides having one of the twenty four Biblical books dedicated to it. This is in contrast to Hanukah's half page in the Talmud. The Talmud even goes so far as to proclaim: "In the future, all holidays will be nullified, except for Purim". The Zohar boldly reinterprets Yom Kippur, called Yom Kippurim in the Torah (Day of Atonement), as Yom K'Purim" (A Day Like Purm; close but no cigar). Although Biblical critics love to dismiss all Jewish observances, they have a field day with the Book of Esther. When I was in college, I was taught that Purim and the Book of Esther represent a wholesale appropriation of a pagan Babylonian legend. The main gods of Babylon, Marduk and Ishtar, were trying to protect Babylon from an evil demon named Human. This is still taught in non-Orthodox seminaries and day schools. However, no such legend has ever been found, nor any reference to a demon by that name. This was merely a speculation of nineteenth century Bible critics. Even the King of Persia in the story, Ahasuerus (Ahashverosh) was believed to be fictional, until a cuneiform tablet mentioning his name was discovered last year. Then again, Purim has its haters. In 1966, I met Ernst Simon, a noted scholar and peace activist. I was surprised to learn that every year on Purim, he would go out of his way to be in Jerusalem for the first day, and Tel Aviv for the second day, in order to avoid having to celebrate it (the first day is celebrated in most cities other than Jerusalem, with the second day celebrated in Jerusalem.) He explained that the Megillah (Book of Esther) was simply too violent. It is true, though, that Purim is a very strange holiday. The Book of Esther does not mention G-d even once; the only book of the Bible to omit Him completely, with the possible exception of Song of Songs, which contains one word that MAY mean G-d. The mitzvot of Purim involve the reading of this book (Twice! Once in the evening and once in the morning), gifts of food, money, eating and drinking. Especially drinking. In fact, the Talmud specifically says to drink on Purim until one is unable to distinguish between "Cursed if Haman, and Blessed is Mordecai". Many reinterpret this to mean "a little more than usual", while many others (including yours truly) interpret it quite literally. All of the laws of Purim apply equally to both men and women, a most unusual situation. How does any of this make sense for a religious celebration? That is just the point! The Megillah doesn't mention G-d outright, but He is between the lines on every page! Whereas the other festivals celebrate open intervention by G-d, the Megillah shows how G-d works through history; through ordinary men and women. Whereas on Yom Kippur we approach G-d by stepping out of our routine in the extreme, on Purim, we find Him in the everyday, even in events that seem tragic! Hence, no distinction between Mordecai, the Blessing, and Haman, the Curse! This is the very idea of the Messianic Era; G-d being seen within the world (the knowledge of G-d filling the Earth as the waters fill the seas). Therefore, we are informed of the the survival of Purim into the Days of the Messiah! In fact, the name Esther is interpreted as "Hester" (hiding). We pull off the mask from the observable world, and find G-d!. Many interpret the custom in some places of wearing costumes and masks, as representing this idea. Other communities wear Shabbat garb, although it is completely a week day in terms of labors. Kabbalistically, work is permissible NOT becasue it isn't as holy as other holidays, but rather it is so holy that it cannot be defiled! Distinctions fall by the wayside. Good and Evil, even gender distinctions, simply do not exist. Although cross dressing is Biblically forbidden, many Ashkenazim permit it for Purim! What is done and why? To be continued.