On
Saturday night and Sunday, we will celebrate Purim
Last
week we discussed the power of Adar and more specifically Adar Bet
Why
is Purim celebrated in Adar Bet ?
By
Sephardim, any yahrzeit or birthday which occurs in a regular year in Adar is
marked in a leap year in Adar bet.
We
learn in Shulchan Aruch under the Laws of Passover Siman 429 Seif 1, we are
commanded to start (re) learning the Passover laws thirty days after Passover
right after Purim. Thus, Purim needs to remain thirty days before Passover and
is pushed to Adar Sheni.
Additionally
we celebrate Purim during Adar II, in order to juxtapose the joy of the Purim
redemption with the redemption from Egypt. We also read the Four Parshiyot
during this month, because Parashat Shekalim, Parashat Para, and Parashat Ha-ĥodesh were instituted as a
preparation for the month of Nisan, and Parashat Zakhor must be read
immediately before Purim, which we celebrate in Adar II ( We read Zachor this
Shabbat – Question if we are commanded to
remember what Amalek did and also not to forget – then why not just unfurl a poster or a sign or simply
get up and say I remember or add it to our prayers which many of us do each day.
Why must we come to the synagogue and hear the Torah? Remind me at the end to
bring it back to this.
I
want you to image a 100 yard dash
The
starting line and the finish line are the two points furthest from each other
Now
let’s imagine a race in a stadium around
a track
There
we circle the track and the start line becomes the finish line
In
this case the starting line and the finish line are the two points closest to
each other
How
do you look at time? As a straight line or as a circle?
Our
class today is based on the beautiful words of Rav Pinchas Friedman of Belz,
The Shvilei Pinchas
We
have learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — when Adar begins we increase joy. Rashi comments: ” ימי נסים היו לישראל פורים ופסח “ — since this month ushers in the time during which the
great miracles of Purim and Pesach occurred.
The
commentaries wonder: What provoked Rashi
to associate the miracles experienced by the Jewish people on Purim, in the
month of Adar, with the miracles that they experienced on Pesach in the month
of Nissan?
In
fact, the Gemarah’s statement -- ” משנכנס אדר מרבין בשמחה “ — does not even mention the month of Nissan.
As
we mentioned last week, concerning Haman’s choice to issue his decree against Yisrael specifically in the month of
Adar, the Gemarah teaches (Megillah 13b): he was extremely
pleased and happy when the lot fell out on the month of Adar; he reasoned that
it was fortuitous that the lot fell out on the month during which Moshe died;
he did not realize, however, that Moshe not only died on the seventh of Adar
but he was also born on the seventh of Adar. The commentaries note that in this
statement from our blessed sages, the day of death is mentioned before the day
of birth. Seemingly, it should have said: “He did not know realize that he was
born on the seventh of Adar and he also died on the seventh of Adar.”
What day did Haman sit and do the lottery?
. The Rabbis explain that it was the 13th Day of Nissan
Lets look at a timeline of the entire Megilah
How many years from the feast until Hamans Decree
How long between Haman’s decree and his hanging?
One would be surprised to learn that although the entire story takes place
over a decade, the bulk of it takes place of three days !
Achashverosh ascends
the throne of Persia
Achashverosh's
Feast, lasting 180 days
Esther taken
to Achashverosh's Palace
First
decrees dispatched by Haman
Nissan 13, 3404 (357 BCE)
Three
days' Fast ordered by Esther*
Nissan 14-16, 3404 (357 BCE)
Haman's
downfall and execution by hanging*
Nissan 17, 3404 (357 BCE)
Second
decrees, reversing the first
Sadness
turned to gladness; Haman's ten sons executed
Purim celebrations
everywhere, except Shushan where a second day of reckoning is added
Purim celebration in
Shushan
The
Megillah recorded; Festival of Purim instituted for all generations
Additionally,
let us examine why Queen Esther requested that Mordechai command all of the
Jews living in Shushan to fast for three days — including the first day of Pesach. It is written in
the Megillah (Esther 4, 15):
וַתֹּ֥אמֶר אֶסְתֵּ֖ר לְהָשִׁ֥יב אֶֽל־מׇרְדֳּכָֽי׃
Then Esther sent
back this answer to Mordecai:
לֵךְ֩ כְּנ֨וֹס אֶת־כׇּל־הַיְּהוּדִ֜ים הַֽנִּמְצְאִ֣ים בְּשׁוּשָׁ֗ן
וְצ֣וּמוּ עָ֠לַ֠י וְאַל־תֹּאכְל֨וּ וְאַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙
לַ֣יְלָה וָי֔וֹם גַּם־אֲנִ֥י וְנַעֲרֹתַ֖י אָצ֣וּם כֵּ֑ן וּבְכֵ֞ן אָב֤וֹא
אֶל־הַמֶּ֙לֶךְ֙ אֲשֶׁ֣ר לֹֽא־כַדָּ֔ת וְכַאֲשֶׁ֥ר אָבַ֖דְתִּי אָבָֽדְתִּי׃
“Go, assemble all
the Jews who live in Shushan, and fast in my behalf; do not eat or drink for
three days, night or day. I and my maidens will observe the same fast. Then I
shall go to the king, though it is contrary to the law; and if I am to perish,
I shall perish!”
וַֽיַּעֲבֹ֖ר מׇרְדֳּכָ֑י וַיַּ֕עַשׂ כְּכֹ֛ל אֲשֶׁר־צִוְּתָ֥ה עָלָ֖יו
אֶסְתֵּֽר׃ {ס}
So Mordecai went
about [the city] and did just as Esther had commanded him.
וַיַּעֲבֹר מָרְדְּכָי. עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, שֶׁהִתְעַנָּה
י'ד בְּנִיסָן וְט'ו וְט'ז, שֶׁהֲרֵי בְּיוֹם י'ג נִכְתְּבוּ
הַסְּפָרִים:
Mordechai passed. [I.e., he
transgressed] the law *Otherwise, ויעבר מרדכי is apparently superfluous
because the text further states that he implemented all her instructions.
Alternatively, Mordechai actually went over (=ויעבר) a bridge. What sin did he
commit?
(Masechet Megillah 15a) by fasting on the
first festive day of Pesach, for he fasted on the fourteenth, the fifteenth
*I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed the
obligation and ordered the fast, using the special authority of the Sanhedrin
to suspend such obligations in times of extreme need. *
“ויעבר מרדכי, אמר רב שהעביר יום ראשון
של פסח בתענית” —
Rav teaches that this possuk indicates that Mordechai
supplanted the first day of Pesach with a fast. The Midrash (Esther Rabbah 8,
7) explains the matter in greater detail:
Esther
requested that Mordechai gather together all of the Jews living in Shushan and
refrain on her behalf from food and drink for three days — the thirteenth, fourteenth and
fifteenth of Nissan. Mordechai questioned her request on the grounds that one
of those days was the first day of Pesach. She replied, אמרה לו זקן שבישראל למה הוא פסח
“Elder of Yisrael, what is
the point of celebrating Pesach?” Upon hearing her reply, he confessed that she was in the right and proceeded
to carry out all of her demands — including fasting on the first day of Pesach.
We
must endeavor to understand what possessed Esther to set in motion the
miraculous events of Purim specifically in this manner. Why was it necessary to
annul a positive Torah commandment — to eat matzah on the first night of Pesach -- and a
Rabbinical commandment — to drink four cups of wine
on the first night of Pesach?
Furthermore,
what message was she conveying with her statement to Mordechai: “זקן שבישראל למה הוא פסח” — Elder of Yisrael, what is the point of
celebrating Pesach? Surely,
she was not suggesting that it is permissible to annul or ignore Hashem’s mitzvos whenever Yisrael is faced
with an imminent danger.
Rather,
hear this well, she was trying to stir things up in the heavens above. Even so,
why did she specifically choose to annul the mitzvot related to the first night
of Pesach?
Imagine
for a moment the great Rabbi Yisrael of Rozhin’s, zy”a, festive Purim meal. How
can I ask you to imagine if you have no idea who this Rabbi was?
He
was the great grandson of the Magid of Mezerich. He was born in 1796 and passed
at 54 years old in 1850. He was orphaned at 6 and grew up in the home of Rav Menaḥem Naḥum Twersky, whose daughter he married.
Yisra’el’s elder brother, Avraham succeeded his father after the latter’s death and, at the age of 15,
became the first yenuka (child officiating as a tsadik) in Hasidic history.
After
Avraham’s death 10 years later, Yisra’el, himself then only 16, was called
upon to take his place. In 1815, he moved his court to nearby Ruzhin, and his
fame spread quickly. From the very beginning of his “reign” he stood out for his sharp wit, his organizing
abilities, and his original religious approach. Rejecting asceticism and
self-imposed poverty as religious ideals, he adopted a maximalist
interpretation of the idea of “worship through
corporeality” (i.e., the positive religious value
hidden in trivial, earthly life, such as eating or drinking, sexual relations,
making a living) as equivalent to Torah study or prayer.
I
imagine we can say that the test is to find Hashem in everything!
Inspired
by this philosophy, his court was based on an ostentatious display of the
material wealth and luxury in which the tsadik and his family lived. His palace
at Ruzhin—a mecca for admirers of all social
ranks, including Russian aristocrats—was famed not only for its splendor, but also for its carriages, the
thoroughbred horses in its stables, and the klezmer bands that entertained
visitors and accompanied the tsadik on his travels. He amassed a tremendous
fortune, mainly from donations from his admirers. He became wealthy enough to
be registered in the Second Merchants Guild—an official standing that earned him various privileges and stood him in
good stead later, when he was forced to flee Russia.
.
The dramatic events in which he was involved—imprisonment on suspicion of aiding and abetting the violent murder of
informers, flight from Russia to Austria—made him a legend in his own lifetime, revered by his followers but
despised and ridiculed by his opponents, mainly maskilim. Descended from a
distinguished Hasidic family that
claimed descent from King David, and possessing exceptional religious charisma,
sharp natural intelligence, and organizational talents, he was not only one of
the most prominent and impressive Hasidic leaders in the period of the greatest
growth of Hasidism, but also the founder of a new style of Hasidism known as
the “regal way.”
So
now imagine, you are sitting at a table similar to one set by nobility at the
time with as much opulence as you can imagine and at that seudah, the Rabbi presented
divine and enlightening insights encompassing the entire festival of Purim with
incredible clarity.
His
words are cited in the sefer Irin Kadishin. He addresses the issue of why the
wicked Haman specifically chose to carry out his decree in the month of Adar.
Here are a few of his remarks that are quoted:
“והטעם שהוא בחודש אדר, כי יש י”ב צירופי הוי”ה כנגד י”ב חדשי השנה, ובחודש ניסן אזי מאיר שם
הוי”ה כסידורו והיא התגלות החסדים, ואחר כך נעשה צירופים בכל חודש וחודש, וכל חודש
אשר הצירוף מתרחק מן השורש יותר הוא בהסתר, ובחודש אדר שמאיר בו הצירוף האחרון הוא
הצימצום וההסתר יותר מכל חודש. ועל כן טעה המן והפיל פור, וכל זה בכדי לעשות רע לישראל
ח”ו מחמת שהוא צירוף וההסתר האחרון, אך טעה בזה, כי סוף מעשה במחשבה תחילה, ונעוץ
סופו בתחילתו, כמו שמזל יום שבת קודש הוא מזל אחרון ]יום השביעי[, ודוקא יש בו התגלות
הקדושה, וכמו שאנחנו בעיקבתא דמשיחא שהוא ההסתר היותר אחרון, אנו מצפים להתגלות אור
היותר עליון”.
He explains
as we discussed last week that there are twelve permutations of the four lettered
name Havaya corresponding to the twelve months of the year, i.e. the letters of
the four-lettered name can be arranged in twelve different ways.
The
month of Nissan is illuminated by the name Havaya with its letters in their
original order; this permutation signifies the revelation of Hashem’s favors and kindness.
Thereafter,
each subsequent month is influenced by its particular permutation of the holy
four-lettered name. The farther a month and its permutation are from the
original source, the greater the degree of obscurity and concealment. He
suggests that the month of Adar, which is illuminated by the last permutation
of the holy name, reflects the greatest degree of concealment and restriction.
This,
in fact, was Haman’s mistake. He reckoned
that the month of Adar being the farthest away from the source (Nissan and
redemption of Pesach) was the ideal time to harm Yisrael, chas v’chalilah. The truth of the matter,
however, is that the end of the year is intimately connected with the beginning
of the year.
We read
(Shemos 12, 2): “החודש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה” — this month shall be for you the
beginning of the months; it shall be for you the first of the months of the
year.
The
Ramban explains that we are commanded to count the month of Nissan as the first
month of the twelve months of the year, since in this month Yisrael went out of
Egypt in a miraculous fashion.
The
Tikunei Zohar (Introduction 9b) explains that the permutation that reigns in
the month of Nissan is the name Havaya in its proper order; this permutation is
derived from the first letters of the possuk (Tehillim 96, 11): י’שמחו ה’שמים ו’תגל ה’ארץ — the heavens will rejoice and the
earth will be glad.
When
the letters of the holy name are in their proper order, the attribute of mercy
prevails in the world; hence, the heavens and the earth rejoice. During the remaining
eleven months of the year, the permutation of the name Havaya changes from
month to month.
The
farther the month is removed from Nissan, the greater the change in that month’s permutation of the holy name. As a
consequence, the greater the degree of concealment in that month — reflecting the fact that attribute
of mercy is less and less evident. This would suggest that Adar, the last of
the twelve months and the farthest removed from Nissan, and the month
associated with the last permutation — the most distant and different from the permutation
of Nissan — would possess the greatest
degree of concealment of any of the twelve months. So, when the lot fell on the
month of Adar, Haman was extremely happy; he felt that this was a good omen and
would allow him to overcome Yisrael, chas v’shalom.
The
great Rabbi of Rozhin, zy”a, reveals to us that
Haman made a serious error. He was ignorant of the fact that in matters of
kedushah an important principle exists:
the
end is intimately associated with the beginning. The source for this principle
comes from the Sefer Yetzirah (Chapter 1, Mishnah “עשר ספירות בלי מה, נעוץ סופן בתחילתן
ותחילתן בסופן :( 7
כשלהבת קשורה בגחלת, שאדון
יחיד ואין לו שני” — Ten Sefiros of Nothingness, their end is imbedded in
their beginning and their beginning in their end — like a flame in a burning coal. For,
the Master is singular; he has not second.
In
other words, the end of something in kedushah is always inherent in the beginning.
It is a continuous circle; the end and the beginning are connected
magnificently and incomparably.
In
this manner, we find that Shabbat Kodesh, on the one hand, is the final day of
the week. On the other hand, however, it is the beginning and source of what
transpires in the week to come. As the Zohar hakadosh teaches (Yisro 88a), Shabbat
provides the blessings for the week to come and influences the week to come
with abundant good: “כל ברכאן דלעילא ותתא ביומא שביעאה תליין” .
Similarly,
the cycle consisting of the twelve months of the year — beginning with Nissan and ending
with Adar — is like a circle where the
end is intimately connected with the beginning.
This,
in fact, was the wicked Haman’s fatal error. He figured
that being the last month of the year, Adar possessed the greatest degree of
concealment. Therefore, he would be able to succeed in executing his diabolical
decree aimed at the people of Yisrael. He was unaware that in matters of
sanctity, kedushah, the end is inherent in the beginning. Thus, Adar, the final
month of the year, is intimately related to Nissan, the first month of the year
— which possesses the
greatest degree of revelation.
Rav
Pinchas Friedman tells us that he was struck with a wonderful idea based on
this enlightening concept. Queen Esther puts her life in danger by entering the
king’s chambers without permission. She
did so with a clear-cut plan to foil and bring down the wicked Haman, oppressor
of the Jews, and to save Yisrael from extermination. With this understanding,
why was the very first thing she said to Achashverosh (Esther 5, 4): “ותאמר אסתר אם על המלך טוב יבוא המלך והמן
היום אל המשתה אשר עשיתי לו” — if it pleases the king, let the king
and Haman come today to the banquet that I have prepared for him.
Now,
our blessed sages have taught us a very important principle (Esther Rabbah 3,
10): “כל מקום שנאמר במגלה זו למלך אחשורוש, במלך אחשורוש הכתוב מדבר, וכל מקום שנאמר
למלך סתם, משמש קודש וחול” — whenever the Megillah mentions “King Achashverosh,” it is referring to the
actual flesh and blood king with that name; however, whenever the Megillah
employs the generic term “king,” it serves a dual purpose — referring to our heavenly King as
well as to the lowly human king. This is the basis for the following
elucidation of the possuk (Esther 6, 1) found in the Gemarah (Megillah 15b): “בלילה ההוא נדדה שנת המלך, אמר רבי תנחום,
נדדה שנת מלכו של עולם” — “That night the king’s sleep was disturbed.” Rabbi Tanchum says that the possuk
is telling us that the King of the Universe’s sleep was disturbed. Likewise, when Esther says: “if it pleases the king,” employing the nonspecific term “king,” she is also referring to the King of the Universe, HKB”H.
This
coincides beautifully with a teaching of the Arizal’s. He teaches us that with this
statement Esther intended to awaken the King of the Universe’s attribute of mercy on behalf of
the people of Yisrael; mercy emanates from the blessed name Havaya. So she
directs her entreaty to HKB”H with the introduction: ” אם על המלך טוב “ -- if it pleases the king — addressing the King of the Universe;
” “ י’בוא ה’מלך ו’המן ה’יום — note that the first letters of these
four words spells out the name Havaya in its original and ideal order, which
connotes pure mercy.
Now,
let us apply the illuminating concept of the great Rabbi of Rozhin, zy”a, to gain a deeper appreciation of
Esther’s wise intentions. She realized that
Haman’s lot fell on the month of Adar — which pleased him to no end,
thinking that as the final month of the year, it possessed the greatest level
of concealment and was the farthest removed from mercy.
Esther
wisely prayed to HKB”H: ” י’בוא ה’מלך ו’המן ה’יום “ — invoking the ultimate permutation of the name Havaya,
the permutation that reigns during the month of Nissan. By doing so, she established
the connection between the end of the year and the beginning of the year — associating the month of Adar with the
wondrous and miraculous events that took place in Nissan. One might even
suggest that this idea is alluded to by the very name Adar, spelled א-דר . This suggests that the “aleph,” the first month of the year, “dar” — is contained or dwells within the last month of
the year.
Now,
upon closer examination an amazing fact becomes evident. The preparations for
the miracle of Purim already took place eleven months earlier during the month
of Nissan. Firstly, Esther put her life
in jeopardy immediately after Haman issued his decree on the thirteenth of
Nissan. She entered the King Achashverosh’s chambers without an invitation to do so; this was an act punishable by
death under the laws of that regime. Yet, she miraculously found favor in the
king’s eyes and he extended his golden, royal
scepter to her — indicating that she was welcome.
Next,
Achashverosh accepted an invitation to Esther’s first banquet which was held on the first day of
Pesach. These events concluded with her second banquet which took place on the
second day of Pesach. This second banquet resulted in the hanging of Haman on
the tree that Mordechai prepared. This is a clear-cut example of the end being
firmly connected with the beginning. The greatest concealment of HKB”H’s presence associated with the month of Adar — the month designated by Haman for the extermination
of the Jews — was connected with the
incredible revelation of His presence which occurred in the month of Nissan.
The force of this connection led to the downfall of the wicked Haman. Hashem
has now provided us with the tools to decipher our sages’ riddle:
“תנא כיון שנפל פור בחודש אדר שמח שמחה
גדולה, אמר נפל לי פור בירח שמת בו משה, ולא היה יודע שבשבעה באדר מת ובשבעה באדר נולד” .
Based
on the knowledge that Moshe Rabeinu passed away on the seventh of Adar, Haman considered
this fact proof positive that the last month of the year, Adar, is the time of
ultimate concealment; after all, Yisrael’s great leader left this world during the month of Adar.
Nevertheless,
our blessed sages go on to say: “ולא היה יודע שבשבעה באדר מת ובשבעה באדר
נולד” — Haman was unaware that not
only did Moshe pass away on that date, but he was also born on the seventh of
Adar.
HKB”H wished to teach us that concerning
matters of kedushah, the concept of finality and conclusion do not apply.
Instead, the end is always intimately connected to the beginning. Consequently,
the end of a tzaddik’s life, the day of his
death, is related to the day he was born.
This
indicates that their Torah and their life’s work are eternal and continue to live on in this world. This is the
significance of Chazal’s statement: ולא היה יודע שבשבעה באדר מת ובשבעה באדר
נולד” “ — he died and he was born on
the same date, the seventh of Adar, because the end and the beginning are
intimately related in an endless, eternal cycle. This is why Moshe Rabeinu’s kedushah and Torah remain with
Yisrael forever and ever.
The
Shvilei Pinchas now proposes an explanation that is pertinent to all of us with
regards to the great Rabbi of Rozhin’s, zy”a, concept that we have been discussing.
He taught us that the last month of the year, Adar, which possesses the
greatest degree of divine concealment, is nevertheless intimately related and
connected to the first month of the year, Nissan, which possesses the highest
degree of divine revelation. Let us introduce another one of his teachings to
assist us.
David
HaMelech, Yisrael’s sweet psalmist, states
(Tehillim 13, “עד אנה תסתיר את פניך ממני, עד אנה אשית עצות בנפשי” :( 2 — how long will You hide Your countenance from me? How long
will I continue to seek counsel within my own spirit?”
The Rabbi
of Rozhin, zy”a, teaches us a valuable lesson
related to faith in Hashem. When we want to receive salvation from Hashem, we must
first understand that we are totally helpless on our own; our salvation depends
solely on Hashem. As long as we continue to believe that we can save ourselves,
it is impossible to merit Hashem’s salvation.
Therefore,
David HaMelech poses the question to HKB”H: ” “עד אנה תסתיר את פניך ממני -- how long will You hide Your countenance from
me? He then suggests the
definitive answer: ” “עד אנה אשית עצות נפשי
— as long as I delude myself
into thinking that I am capable of resolving dilemmas with my own counsel and
schemes. This was the interpretation of the Rabbi of Rozhin, zy”a.
In
fact, Queen Esther intended to convey this very same message to the people of
Yisrael. We have learned in the Gemarah
(Megillah
15a): “תנו רבנן מה ראתה אסתר שזימנה את המן... כדי שלא יאמרו ישראל אחות יש לנו בבית
המלך ויסיחו דעתן מן הרחמים” — the Rabbis taught in a Baraise: What
was Esther’s reason for inviting Haman? . . . so that the Jews would
not say, “We have a sister in the royal palace,” and neglect praying for divine
mercy.
Esther
endeavored to bring Yisrael to a state of: ” עד אנה אשית עצות בנפשי “ — whereupon they would realize, beyond a shadow of a
doubt, that they were in a desperate, hopeless situation. This knowledge would
force them to rely on Hashem and trust Him; thus, they would merit divine
salvation instantaneously.
Seen
in this light, we can better appreciate the great Rabbi of Rozhin’s, zy”a, idea. So long as HKB”H’s presence is not so concealed,
a person is liable to believe, chas v’shalom, that he is capable of helping himself out of his dilemma. Yet, only
when the situation is desperate, when HKB”H’s presence appears to be so far
removed, does a person wake up to the realization of: עד אנה אשית עצות בנפשי” “. In the merit of this awakening, he
is able to successfully dispel and eliminate the state of HKB”H’s concealed countenance and savor the extraordinary revelations of the
month of Nissan.
Story:
Couple want a child. Come to Rebbe. Asks them for huge amount as pidyon. Go
back. See if they sell everything. Impossible. Come back. Beg. Sorry. Go out.
Only Hashem. Pray. Rebbe comes out to them. Now Hashem will bless you. En Od
MiLevado
This
is precisely what transpired during the time of the Purim saga. Haman’s lot fell on Adar, the last month
of the year; he issued his evil decree to exterminate the Jews during that
inauspicious month. Left to their own devices, they were beyond salvation. They
were left no other option but to trust in Hashem’s salvation — in the merit of Mordechai’s righteousness.
Following
his instructions, all the Jews of Shushan gathered together and fasted for
three days during the month of Nissan. By means of this act of repentance,
they
successfully connected the end of the year with its beginning. Their act of
penitence led to Haman’s being hung in Nissan;
subsequently, in Adar, they defeated their enemies, descendants of Amalek, in
battle.
Continuing
along this exalted path, let us delve even deeper into the intimate
relationship between the months of Adar and Nissan — as we have learned from the great
Rabbi of Rozhin, zy”a. Let us attempt to
explain precisely how the miraculous events that transpired in the month of
Nissan — including all of the
miracles associated with the exodus from Egypt — affected the events of Purim in the month of Adar. Let
us begin by presenting an incredible principle which the Ramban teaches us
towards the end of parshas Bo (Shemos 13, 16) concerning the miracles
associated with the exodus from Egypt.
This
is a principle that is so fundamental and should be reviewed on a daily basis.
He teaches us that the purpose of the supernatural miracles that HKB”H performed on our behalf during the
exodus from Egypt were designed to make us aware of the incredible miracles
that are performed on our behalf daily within the guise of natural occurrences.
Here are his famous words:
“ומן הנסים הגדולים המפורסמים, אדם מודה בנסים הנסתרים שהם יסוד התורה כולה, שאין
לאדם חלק בתורת משה רבינו, עד שנאמין בכל דברינו ומקרינו, שכולם נסים אין בהם טבע ומנהגו
של
עולם, בין ברבים בין ביחיד, אלא אם יעשה המצוות יצליחנו שכרו,ואם יעבור עליהם יכריתנו
ענשו, הכל בגזירת עליון כאשר הזכרתי כבר”.
In
other words, everything we experience is a miracle performed by Hashem; there
is no such thing as laws of nature. This applies both to events experienced by
the general public or by individual. If one observes the mitzvos, he will be
rewarded; if he transgresses them, he will be punished. Everything is governed
from above.
It
is well known that it is not permissible to pray for a miracle. This is
expressed by the Sefer Chassidim as follows ( ואסור להתפלל שיעשה לו הקב”ה נס בשינוי העולם” :( 794 “. He proves his point from the Gemarah (Taanit 26a)
which states that one is prohibited from praying that a tree should bear its fruit
prematurely.
The
reason being that HKB”H created the world to
operate in accord with the laws of nature; yet, it is essential that a person
believes with all of his heart that HKB”H governs nature.
So,
it is prohibited to pray for a miracle, because HKB”H does not want to change nature. At
the time of the exodus from Egypt, however, Yisrael had sunk to the forty-ninth
level of impurity. As a consequence, HKB”H performed supernatural miracles on their behalf in order to instill in
them faith in Hashem. Still, the main purpose for these extraordinary feats was
to bring the people to the realization that even nature is governed by Hashem’s hand — as stated by the Ramban:
“ומן הנסים הגדולים מפורסמים, אדם מודה
בנסים הנסתרים שהם יסוד התורה כולה” — due to the obvious miracles, a
person becomes aware of and grateful for the hidden miracles, which are the basis
for the entire Torah.
With
this, let us present an important principle from the teachings of the Kedushat
Levi (First Kedushah for Purim). He points out that the miraculous feats
surrounding the exodus from Egypt involved an upheaval and departure from the
laws of nature established at the time of creation.
Beginning
with the ten plagues and concluding with the splitting of the sea, the laws of nature
were disregarded.
That
was in stark contrast to the miraculous events that occurred at the time of
Purim — which were disguised
within the framework of nature. Achashverosh got drunk, killed Vashti for not
heeding his command and made Esther the queen in her place. Haman, a descendant
of Amalek, issued a decree to kill all of the Jews. Afterwards, because of
Achashverosh’s love for Queen Esther, Haman was
hung from the tree and the decree was rescinded. On the surface, it does not
appear as if there was any deviation from the laws of nature in this sequence of
events. Nevertheless, it is still quite clear to everyone that
HKB”H orchestrated all of these events
in order to save the people of Yisrael.
Now,
we can begin to appreciate the incredible connection between the holiday of
Pesach and Purim. For, it is only due to the miracles of Pesach that we
recognize and appreciate the miracles of Purim that are concealed within the
guise of nature. Therefore, the main preparation for the miracle of Purim occurred
on Pesach — when Haman was hung.
How
nicely this explains the deeper significance and intent of Esther’s command to fast even on the first
night of Pesach.
According
to the Midrash, we learned that she countered Mordechai’s objection with the words: “זקן שבישראל למה הוא פסח” — Elder of Yisrael, what is the point
of celebrating Pesach under these circumstances. She was suggesting to him that it was necessary
for them to cause a stir in the heavens. After all, as we learned from the
Ramban, the entire reason for celebrating Pesach — on which we celebrate the visible, supernatural
events that surrounded the exodus — is solely so that a person will believe in the
miracles that are concealed within the framework of nature. Hence, if the
miracles of Purim do not occur within the framework of nature, there is no purpose
for the miracles of Pesach.
At
this point, we can revisit Rashi’s poetic comment: “משנכנס אדר מרבין בשמחה - ימי נסים היו לישראל פורים ופסח” -- when Adar begins, we increase
joy -- since this month ushers in the time during which the great miracles of
Purim and Pesach occurred. He teaches us that we rejoice in Adar in celebration of both the events of
Purim, which appeared to transpire within the natural realm, and the events of
Pesach, which transpired above and beyond the natural realm. After all, it was
only in the merit of the Pesach miracles that we merited the Purim miracle. So,
clearly, Purim and Pesach are intimately connected and inseparable.
We
can now truly appreciate the depth and significance of the great Rabbi of
Rozhin’s, zy”a, illuminating words. Haman cast his lot on the month of
Adar believing that, as the last month of the year, it possessed the greatest
degree of divine concealment. He was unaware of the intimate
relationship that exists between the end of the year and the beginning of the
year — the connection of Adar
with Nissan. Due to the month of Nissan — a month highlighted by supernatural events — we are able to illuminate even the
extreme darkness of Adar — to believe in miracles that
occur within the framework of nature. So we see that the month of Adar, the
last of the twelve months of the year, is firmly connected to the first month
of the year, Nissan.
This
also illustrates the deeper significance and wisdom inherent in Queen Esther’s plea to our Heavenly King, HKB”H: י’בוא ה’מלך ו’המן ה’יום” “ — let the king and Haman come today. As explained, the first letters of
these words constitute the permutation of the holy name Havaya in its ideal and
original order — the permutation associated
with the month of Nissan. She fully intended to solidify the connection between
the last month, Adar, and the first month, Nissan. For, it is impossible to
appreciate the miracles of Purim that were concealed within the realm of nature
if not for the visible, supernatural miracles that took place during the month
of Nissan. She invoked the auspicious permutation of the name Havaya
represented by the possuk: י’שמחו ה’שמים ו’תגל ה’ארץ -- the heavens will rejoice and
the earth will be glad.
The Arizal explains
that when the snake touched Chava, the negativity of the snake entered her and
came out in her first born Kayin. Kayin rebelled against G-d and we wonder
where did he come up with murder. He explains it was the influence of the
nachash. The negative side passes through into Esav and Amalek who stirs doubt
and kills without fear. In attempting to save his own skin, he does his best to
prevent us from getting to the finish line.
I want to conclude
with the words of the Netivos Shalom, as explained by Rabbi Winston and then my
own
Sholom Noach
Berezovsky 1911 - 2000) was the Slonimer rebbe. His teachings were published as
a series of books entitled Netivos Sholom
He explains Amalek
attacked the Jewish people during their 50 day ascension to Mt. Sinai and the
acceptance of Torah. He didn’t stop it from happening, but he was able to
lessen its impact, and hold of the Final Redemption.
The next time Amalek
tries to block such an opportunity for complete redemption, is just as the
Jewish people are entering the land. This time Amalek attacks through Balak and
Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even
built into their names.
Once again, he didn’t
stop the event, but he lessened it enough to hold off the Final Redemption for
a while longer, once they caused Gad, Reuven, and Menashe to choose to live in
the Diaspora instead of Eretz HaKodesh.
The next potential for
a complete redemption was in Mordechai’s and Esther’s time, which, as the
Talmud says, was really the completion of what began at Har Sinai over a
millennium before. Once again, Amalek showed up, not preventing redemption, but
lessening its impact and its ability to eradicate evil from Creation.
After that, there were
battles with Amalek, but mostly started by the Jewish people, especially in
Shaul HaMelech’s time.
The next war an
Amaleki seems to go out of his way to fight against the Jewish people was in
World War II, which, as Hitler, y”s, himself admitted, was really a war against
the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself
at risk, just to harm and murder more Jews. He may not have physically
descended from Amalek, but he certainly did spiritually.
And if I can suggest.
We are again at the cusp of history.
Amalek through Hamas
attacks us when? Shemini Aseret – The day set aside for us and Hashem. We are
in the ikvei Meshicha.
Just as Amalek did
when we left Egypt, they attack those who are defenseless and it is up to us fight
them.
And finally why do we
recall Amalek through the reading of the Torah.
The Torah reminds us
that Hashem whether we can “see” or not is always with us.
Its up to us to find Him!