The festival of Purim (coming up this Saturday) is a holiday of concealment. At Purim we read the Scroll of Esther, a delightfully bawdy Persian court soap opera which doesn’t appear, at first glance, to have much to do with spiritual life or with God. Jewish tradition doesn’t shy away from this oddity — we embrace it and find meaning in it.
The quintessential act of Purim is להתחפש, a reflexive verb which means to dress oneself up or to conceal oneself. We do this when we dress up in costumes on Purim. Esther does this when she hides her Jewishness (until the moment comes for her to reveal herself and in so doing save the day). God does this in concealing God’s-self entirely; God is never even mentioned in the megillah (though to the discerning eye God’s presence may be subtly manifest even so.)
Purim is about the self-reflexive act of hiding. But what happens when we shift that verb and make it no longer reflexive? We get the verb לחפש – to search. And searching is one of the quintessential moves we make before Pesach. On the night before Passover begins, there’s a tradition of lighting a candle and searching our homes for “hidden” hametz (leaven), a physical hide-and-seek game that represents a deeper inner searching. We read in the book of Proverbs (20:27) that our own souls are God’s candle — just as we search for hidden leaven by the light of a physical candle, God uses our souls as candles to illuminate all that’s hidden in the world.
When we search for hametz, we’re not just looking for bread crusts. We’re also seeking spiritual leaven, the puffery of pride and ego, the sour old stuff within us which needs to be discarded in order for us to move toward freedom.
The shift from להתחפש to לחפש, from concealment to searching, is the fundamental move we’re called to make as spring unfolds, as we move from Purim (festival of masks and concealment) to Passover (festival of searching and liberation). At Purim, we may be hiding — from others, and even from ourselves. Maybe it feels dangerous to let ourselves be known. Maybe there are truths we don’t want to admit. Maybe we think there are parts of ourselves we have to hide in order to move freely in the world. Maybe we think we are better off if we conceal the parts of ourselves of which we are ashamed, or the parts of ourselves which don’t meet others’ expectations.
But in order to move toward freedom, we have to turn the reflexive verb outward: we have to move from hiding (from) ourselves to searching for what’s been hidden. If God hides in order that we might seek, then it stands to reason that so do we. We have to unearth precisely our own stuff which we have hidden from the world. We have to unearth precisely our own stuff which we have hidden even from ourselves. The hopes and yearnings that we’ve tried to keep under wraps, the sorrows and fears that we’ve tried to hide, from others and from ourselves.
May we do that unearthing through therapy, or hashpa’ah (spiritual direction), or a writing practice, or a prayer practice. Maybe we do that unearthing through conversations with a trusted friend who can help us see ourselves more clearly than we could see on our own. Maybe we do that unearthing through studying texts and delving into the passages that resonate with us. There are many ways to do the work of searching for who we really are. What’s important is that we light the candle and we do the searching. Passover will come in the fullness of time no matter what, but the journey of the Exodus will mean more if we’re willing to do this inner work.
The hametz we need to root out is not our imperfections (because everyone is imperfect) but the way we try to hide our imperfections, the way we shame ourselves for our imperfections. The internal narrative which says that we are only lovable, or only worthwhile, if we keep parts of ourselves — our quirks, our mistakes, our tenderest places — hidden. The need to conceal oneself can become a kind of Mitzrayim, a place of constriction. In order to emerge from the tight places in our lives, we need to stop hiding. We need to move from concealing ourselves to searching for ourselves in order to let ourselves go free.
And the journey takes us one step further. We move from concealment (Purim) to searching (Pesach) to revelation (Shavuot.) Purim’s reflexivity primes that pump: first we own (and prepare to relinquish) our own hiding. Then we search for our deepest truths and begin to experience the freedom of wholly being who we truly are. Only then can we be ready to receive revelation anew. The journey to revelation begins right now. The places where we’ve hidden our hearts from others or from ourselves aren’t impediments to the journey: they are the spark that will ignite the inner spiritual journey of our transformation.
Rabbi Rachel Barenblat serves with Rabbi David Evan Markus as co-chair of ALEPH. This teaching, originally posted at Velveteen Rabbi, is dedicated to him with gratitude.