Special Purim Edition
TheProfoundWord
Howard S. Joseph
A General Explanation of the Purim Miracle
-Rabbi Naphtali Zvi Yehudah Berlin
“These Purim days will never cease from among the Judeans and their children will never stop remembering them.” (The use of the term ‘Judeans’ rather than ‘Jews’ for ‘Yehudim’ will serve to clarify his message-hsj)
We must understand who are being referred to as the Judeans and who are their children, for after all, descendants of the Judeans are Judeans as well. It is also difficult to think that the expression ‘from among the Judeans’ refers only to those living during the time of Mordekhai and Esther. This is the opinion of Tosafot on Tractate Megillah 7a, that ‘from among’ does not mean only during that period.
In Tractate Shabbat (88a), we find a comment on ‘kiyemu vekiblu hayehudim‘ – the Judeans fulfilled and accepted – that explains it to mean that they now fulfilled what they had previously accepted, because in the beginning (at Sinai) ‘the Blessed Holy One lifted the mountain over their heads like a tub’ so that they would accept the Torah,[therefore, questioning the validity of the covenant] while in the time of Ahashuerus they willingly accepted it.
Tosafot questions this as a puzzling approach for at Sinai they said ‘na’ase venishma’ (indicating apparent willingness). Even more difficult is the text in Midrash Tanhuma (Noah) that asks the same question (about ‘na’ase venishma’) and answers that at Sinai they willingly accepted the Written Torah but refused the Oral Torah. However, in the time of Ahasuerus they accepted the Oral Torah.
We must understand how this miracle effected their acceptance of Oral Torah.
I already explained in Harhev Davar (end of Bo) the reason why the Torah is compared to a sword and not any other weapon. The sword offers two types of protection to its bearer. In peacetime, the sheath is a beautiful decoration for the hero and instills fear among those around him. In war, however, the main purpose of the sword is through its sharp blade. So, too, the Torah serves as the sword of Israel. The Written Torah is the glorious sheath containing the names of God, about which it is written that ‘the nations will see the name of God upon you and revere you’ (Deut. 28:10). This was fulfilled during the era of the first Temple during which there was peace upon Israel and the power of Judaism. All the miracles then were considered visible ones (nes nigleh). However, after the destruction of the Temple the main purpose of the Torah as defender of Israel was through the Oral Torah which is similar to the sharpened blade in the sheath (as I explained there the words of King Josiah.) During the era of the second Temple the miracles were accomplished through hidden Providence through the ways of nature. The people of God realized this during the time of Ahasuerus, for the miracle was a hidden one. From this they understood that now they must occupy themselves with the Oral Torah which is the blade of Israel. This is the meaning of the phrase they ‘fulfilled now what they had accepted’ already before.
I have also already explained (in Ha’amek Davar, Ex 3:14, and Harhev Davar to Deut. 33) the words of Mekhiltah about the difference between the tribes of Judah and Benjamin. Judah naturally understood that God’s Providence of Israel was entwined in the ways of nature; Benjamin was otherwise. For this reason also Benjamin was called the ‘seed of Israel’ as we see in Vayikrah Rabbah (6) the comment on ‘the seed of Jacob will honor him’ to refer to all the tribes while (the end of the sentence) ‘all the seed of Israel will fear him’ refers to Benjamin. (Also see what I wrote in Harhev Davar, Gen. 33:7.)
My explanation of this is that the name ‘Jacob’ refers to the ordinary dimension of human beings whose Providence is entwined with the ways of nature. The name ‘Israel’, however, points to a dimension removed from nature, as I wrote in Genesis 46:2. This quality flourished in the tribe of Benjamin and, therefore, the name Israel refers to them. We also find that when the Prophet Samuel (I Sam. 15:17) spoke to Saul (a Benjaminite) he called him ‘the head of the tribes of Israel.’ So we see that not all of Israel were called Judeans. This occurred only following the destruction of the first Temple for since then Providence has been hidden and Israel entered the dimension of Judah.
This is the subject of the Book of Esther. Mordekhai is called ‘ish yehudi’, a Judean, yet he was actually from the tribe of Benjamin, as he is also called ‘ish yemini’. The reason for this is that Mordekhai functioned in the dimension of Judah and Providence worked through him in this (hidden) manner. From this time the miracle was commemorated through the Purim celebrations not only to express gratitude to God for redemption, for there is no obligation to express thanks except after the event itself (as I wrote on Ex. 12:26). The purpose of this new holiday was also to implant in us an appreciation of the power of Providence that works through natural events. Through this we will be inspired to strengthen our attachment to Oral Torah for through this holy ‘sword’ we struggle with all occurrences in the time of exile.
If this be so, Purim should only last as long as the exile while we are Judeans. In Messianic times, when Providence will again be visible and we will again be called “Israel”, we should not celebrate Purim any longer. Thus, we are told through the Spirit of Holiness that ‘these Purim days will never cease from among the Judeans’, meaning as long as we are Judeans (in exile). (The word ‘mitokh’ – from among – suggests ‘in its midst,’ its ‘essence.’ For even today visible miracles may occur to various select individuals. But, essentially, our survival is linked to Purim.) And, that (in the last part of the verse) ‘their children will never stop remembering them’ which refers to the Messianic Age when we will no longer be called Judeans but Israel once again. Nevertheless, we will never forget Purim.”
[This short essay is found in the standard Ha'amek Davar volume of Shemot, following the text of Esther. It is now also printed as the eleventh derasha in Derashot HaNeziv. Translation by Howard S. Joseph. Please feel free to distribute this material for educational purposes. All rights reserved.]
Purim Sameah to all
Hayyim Shemuel Yosef
Purim 5770