The rose of Yaakov was cheerful and glad when they jointly saw Mordechai robed in royal blue

These words are sung universally throughout every Jewish community that celebrates Purim. This beautiful poem, which is alleged to have been authored by the אנשי כנסת הגדולה, the Men of the Great Assembly, seems to be based on the verse in the Megillah that describes how after the decree was abolished Mordechai appears before his brethren in royal attire and they react jubilantly.

ומרדכי יצא מלפני המלך בלבוש מלכות תכלת וחור ועטרת זהב גדולה ותכריך בוץ וארגמן והעיר שושן צהלה ושמחה, Mordechai left the king’s presence clad in royal apparel of blue and white with a large gold crown and a robe of fine linen and purple, then the city of Shushan was cheerful and glad.

But wasn’t Mordechai clothed in several other colored garments as well? Why then do we commemorate for all of posterity only the royal blue color of his garment? What is it about this color specifically that caused them to burst out with joy and cheer?

There was only one garment, that which only the High Priest wore, that was totally blue; the מעיל, the robe. When the Holy Ark travelled, it too was covered in a completely blue covering. Additionally, wherever there was a need to connect items to one another, threads or loops of blue were employed. The two sets of curtains that were joined as the initial covering above the Tabernacle, were joined by gold hooks curled into blue loops. There were threads of blue that connected the חושן, the High Priest’s breastplate, to the אפוד, his apron. The ציץ, the head-plate of the High Priest, that had the Ineffable Name of G-d etched upon it, was secured to his head by a cord of blue as well.

Rabbi Samson Raphael Hirsch makes a most fascinating observation and theory.

The spectrum of visible colors can be broken down into three Hebrew terms for color that intimate the significance of these colors. אדום for red, ירוק for yellow and green, and תכלת for blue and violet.

אדום similar to אדם, man, connected to אדמה, earth, and related to אדן, a base, symbolizes the most basic connection of man to earth and his role as an agent for the Divine and G-d’s dominion on earth. When light, a source of G-dly energy, is refracted through a prism, the least refracted light and thus that closest to the unbroken ray of light that is absorbed into matter, is red. ‘Red is light in its first fusion with the terrestrial element.’

The next segment of ‘refracted’ light in the rainbow of colors is categorized as ירוק, yellow/green. ירק means to ‘cast away from oneself’, emphasizing the need to divert oneself with greater effort in transforming ourselves into beings that throw off a radiance of the Divine Itself.

The end of the spectrum is blue, תכלת, rooted in the word כלה, the end. It is the last element of energy that is visible to the human eye. It is ‘the bridge that leads thinking man from the visible, physical sphere of the terrestrial world into the unseen sphere of heaven beyond.’

The outer edge of our world represented by the sea that spans beyond our view is thus blue, and so naturally leads our gaze to the beautiful blue sky so that we may ponder and conclude the ‘end’ source of all of creation, the Throne of G-d, which is likened to the radiant blue of the sapphire stone, for it is the תכלית, the purpose of all of existence.

The מעיל, the robe of the High Priest served to atone for the sins of לשון הרע, slander. Perhaps it was the awareness of the ‘invisible’ that this blue garment brought about, that awakens us to realize that not all that is apparent necessarily comprises the whole picture of a person or event. There is so much more that meets the eye that defines a person’s actions, motivations and intentions. We tend to react too swiftly thinking we know the whole story.

This is true in life as well as we are often inclined to judge our circumstances from the narrow strand of ‘visible’ light, leading us to frustration and disappointment with ourselves and in our relationship with G-d.

Joy stems from living a life where all its components are integrated into a whole. When we sense fragmentation we fall apart and despair. One though who lives with a faith and allegiance to the ever present Divine knows that despite all appearances there is a method to the ‘madness’.

May I suggest that the deeper meaning in their rejoicing  'בראותם יחד תכלת מרדכי', be translated: when they observed the ‘unity’ in all the components of life, the ultimate message of that royal blue color, they exploded in joyous celebration, suddenly sensing His loving embrace in every facet of their being.

The commitment to accept the Torah anew wasn’t merely a promise to adhere to the will of G-d. They realized that only through the prism of Torah can one gain an appreciation of the light that is not visible to the physical eye. They understood that Mordechai had an accurate perception of the full spectrum of light that can only be viewed through the lens of Torah. Only one who delves into the world of Torah study and its wisdom is capable of living with that inspired consciousness. It was a commitment to see the world in a different light, a world illuminated by Torah.

The High Priest who wore the royal blue מעיל illuminated the nation to this higher reality.

The masters of the secrets of Torah direct us to a verse in Proverbs.

מאור עינים ישמח לב (משלי טו ל), The light of the eyes makes the heart happy.

The first letters of this sentiment spell out מ-ע-י-ל, the robe.

When one views the world through the lens of Torah one will see the thrilling unity within all of creation and experience, and exult naturally with cheer and joy!

May we merit this Purim to perceive the world more accurately, opening our eyes to new realities, and merit to ‘sing the blues’ aloud!

א ליכטיגען און פרייליכען פורים!

באהבה,

צבי טייכמאן