Natural Blue

Towards the end of the Megillah, after Esther successfully outs Haman to Achashverosh, the Pessukim tell us that she made a request of the king to reverse the decree of Haman. Achashverosh explains that because the original decree was signed with the seal of the king it cannot be reversed, but gives Mordechai and Esther the opportunity to write a second decree as they see fit, and seal that one as well.

Mordechai of course composes a degree giving the Jews, B’Chol Midinos Hamelech, the right to stand up for themselves and fight those who seek to destroy them, on approaching the 13th of Adar. The Passuk tells us that the decree was duly written and signed, and sent forth in the hands of the “Ratzim Rochvei HaRechesh HaAchshtiranim,” the royal couriers, who were sent forth with haste, and the decree was also publicized locally: “V’Hadas Nitna B’Shushan HaBirah.”

The next Passuk seems to have two parts: the second half seems to describe the reaction of the Jewish population of Shushan to this newly announced decree—“V’Hair Shushan Tzahalah V’Samecha”. The first half of the Passuk, however, seems a bit out of place, as it describes the clothing that Mordechai now wore: “U’Mordechai Yatzah Milifnei Hamelech B’Levush Malchus Ticheles V’Chur V’Ateres Zahav Gedolah V’Tachrich Butz V’Argaman.” Why does the Megillah interject this fact, that Mordechai left the kings palace in these vestments, at this point? We must therefore assume that the two parts of the Passuk are connected—that Mordechai’s new clothing was the reason that the people of Shushan were happy as indicated by the second half of the Passuk.

Why was this the case? As notable as it may have been that Mordechai had risen to a level of Levush Malchus, why did this fact, more than the new decree itself, cause the reaction of “Tzahalah V’Samecha”? What was signified by Mordechai’s clothing that caused such joy?

The truth is that not only was the joy caused by Mordechai’s clothing in general but perhaps by one specific part of it. In the Piyut of “Shoshanas Yaakov” we say that the Yidden, reffered to as Shoshanas Yaakov, rejoiced “B’Rosam Yachad Ticheles Mordechai,” when they saw that Mordechai was wearing Ticheles. It seems then that it was this one vestment, the Levush Malchus Ticheles, that cause the joy described in the Passuk. As we know, Mordechai wore five special garments at that time—why was did the one made of Ticheles spark feelings of joy in the hearts of the Jews?

If we understand the meaning of Ticheles, and what it represents, perhaps we can then explain these Passukim, and why this garment specifically brought joy to the Jews of Shushan.

In Parshas Bamidbar, the Torah tells us how each of the Klei HaMishkan was transported, by the Leviim, during the forty years in the Midbar. The Pessukim explain that before they were moved, each Kli was draped with at least two coverings: a “Beged Ticheles” and a “Michseh Or Tachash”, which was a leather covering. The Netziv, in Hamek Davar there, points out that there was a difference between the Aron Hakodeah and every other Kli: when it came to most Kelim, the Beged Ticheles was spread out first, and the Michseh Or Tachash went on top of it. For the Aron, however, the Michseh Or Tachash was placed first, with the Beged Ticheles on top. This distinction, explains the Netziv, can be explained if we consider the deeper meaning of these two coverings.

As we know, the Mishkan is not the only place that the Ticheles was used—the Torah also instructs us to dye one of the strings of the Tzitzis with it. In the Parsha of Tzitizs, Chazal explain that Ticheles was used because when one sees the blue Ticheles, he thinks of the sky, which in turn will cause him to think about the Kisei Hakavod. Accordingly explains the Netziv, the Beged Ticheles, symbolizes that which is “L’Malah Min HaTeva”, above the natural order of the world. The Or Tachash, on the other hand, had a very practical purpose: it was used to protect the Kli and its woolen coverings, from the elements. Thus, the Or Tachash had a purpose that was very closely connected to Teva or nature.

The Netziv explains that these connotations are reflected in how the Begadim were placed. Each of the Kelim represents a specific Middah or Koach—for example the Shulchan relates to Malchus, and the Mizbeach to Kehunah—as explained by Chazal in various places. Most of these Kochos have Kedusha at their core, but are seemingly attainable through natural means and Hishtadlus. Thus, most of the Kelim have the Beged Ticheles—representing Kedusha—on the bottom, hidden, and the Or Tachash—representing Teva—exposed. The Aron, however, represents Torah itself which is L’Malah Min HaTeva in every respect and so the Beged Ticheles is not hidden but exposed for all to see.

We see from the words of the Natziv that Ticheles always represents an aspect of “L’Malah Min HaTeva”, activity or impact that is beyond the natural course of events. Perhaps with this in mind we can understand why the Ticheles Mordechai was so impactful.

After Haman was killed and the second decree issued, one may have expected Klal Yisroel to feel a sense of relief: our nemesis, who sought no less than our complete destruction, was eliminated and we would be able to stand up for ourselves against our enemies. At the same time, the reality of the thirteenth of Adar was no doubt discouraging: our enemies would still attack, and we would have to be victorious. This would certainly require a Nes, as our natural strength was likely no match for the nations that surrounded us. This possibility may have seemed far from possible.

R’ Chaim Shmulevitz explains that the very definition of Hester Panim is being subject to strict Teva. This is why Tzaras HaGuf, which can be explained as a medical condition, is the worst form of the Machla—because the Yad Hashem is not readily apparent. The other forms of Tzaras—on houses and clothing—are not naturally occurring, so when they strike a person he is cognizant of a message from above, and can be spurred to Teshuva. By contrast, one can attribute the appearance of a Negah on his body to Teva and will be less likely to react accordingly. In this sense we see that exposure to Teva is itself Hester Panim. Everything that had occurred in Shushan up to that point—from Vashti’s death, to Esther’s coronation, to Haman’s demise—seemingly followed the natural order of things. We were in a situation in which Teva reigned, experiencing abject Hester Panim, and so the possibility of a Nes may have seemed remote.

When Mordechai left the palace in his royal clothing, however, the tides changed. The first article of clothing that was noticeable was the Lvush Malchus Ticheles, colored with the same dye used in the Mishkan and on our Tzitis. It was this item of clothing that caused elation among the residents of Shushan because it reminded them that there is always an aspect of L’Malah Min HaTeva which can be brought to the fore. Though we would be forced to fight for our survival, because the original decree could not be reversed, we could feel more secure in the possibility of a Nes, because we saw the 8ucolor blue. Indeed the unexpected occurred and we experienced unambiguous victory at that time.

Purim is a time that we remember that everything which happens around us is part of the Master Plan. We read the Megillah and realize that all the events which seemed like coincidences and happenstance were in fact steps toward our salvation. We must also take the lesson of Ticheles: there are times when we know that Teva is no longer an option, that we must rely on the Midda of L’Mala Min HaTeva. Purim reminds us that just when it seems that this optiofcgfn is not available to us, we can catch a glimpse of Ticheles.

We may not have the proper dyes available, but when raise our eyes to Heaven in Tefilah we see the same color and can remind ourselves that what is hidden can just as easily be revealed, giving rise to the reality of Teshuasam Hayisa L’Netzach V’Skvasam B’Chol dor VaDor.