The topic of human happiness can be found in next week’s parshah as well, though not on the surface. It focuses almost exclusively on the priestly vestments and on Aharon HaKohen epitomizing the true essence of happiness. His happiness stemmed from a generosity of spirit, one that ultimately contributed to his later role as wearer of those special garments.
It was also his happiness that made Aharon the proper person to offer the incense. “All of the offerings are made for some purpose or another, except for the ketores, which came for only one purpose – happiness.” (Tanchuma, Tetzave 15)
Aharon did not require external stimulants to achieve a deep-seated sense of contentment. For him, there was no greater thrill than to widen his expansive heart even further by befriending another person, seeking out his needs and interests, and restoring peace between quarreling parties. In so doing, he brought each person that much closer to his Creator, and saw himself as a true advocate for his people each and every day as his fulfilled his holy vocation.
“Be a follower of Aharon: Love peace and pursue peace, love your fellow creatures and draw them close to Torah.” – Avos 1:11
“And Aharon shall bear the names of the people of Israel in the breastplate of judgment upon his heart, when he goes in to the holy place, for a memorial before the Lord continually.” – Shemos 28:29
True happiness can never be achieved through external factors. In the words of the famed Mirrer mashgiach HaRav Yerucham Halevi Levovitz, “A truly happy person does not allow his happiness to be dependent on any external factor over which he may not have control.” (Chachmah Umussar, vol. 2, pp. 331-2)
Aharon HaKohen never got caught up in jealousies and outside stimulants. He was content with his lot (Avos 4:1), and spent his days trying to make the world a happier place for others. It was through this selfless commitment to the broader klal that allowed him to achieve the greatest possible sense of personal realization and satisfaction.
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Deep satisfaction and happiness are central to the upcoming holiday of Purim. We are told (Taanis 29a), “When the month of Adar comes we increase our joy.” Why have our sages instructed us to be so joyous specifically on Purim, more so, it seems, than at any other time in the Jewish year?
Other major holidays come with a command to be joyous (“V’samachta b’chagecha, Devarim 16:14.) However, the joy of Purim begins earlier than the others and seems to be experienced at a deeper, more emotional level.)
A central concept in any discussion on happiness is the need to achieve clarity. “Ain simcha ela k’hataras hasefeikos” – there is no joy as that experienced with the removal of doubt. (This phrase is quoted by Teshuvos HaRama in Responsa 5 and by Metzudas Dovid in his commentary to Mishlei 15:30, among others.)
Joy, then, emerges from lucidity of purpose and direction, a feeling of inner contentment that develops from connecting deeply with our personal pathway and role in this world. Our joy deepens when we get past our fears and limiting beliefs and take the necessary steps to fulfill our purpose and mission.
Confusion, unease, and the real threat of annihilation sit at the center of the Purim story. In one of his earliest acts, Achashveirosh invited the Jews of Shushan to a royal feast. They went en masse, reasoning that their absence would invoke the ire of their ruler. At the party they were treated to all forms of pleasures and seemed to have gained the king’s favor.
