Post date: Mar 18, 2011 3:9:51 AM
אֲשֶׁר הֵכִין לוֹ
Asher heichin lo
(6:4)
In order to do a Mitzvah properly, there is usually some amount of preparation required. Sometimes a Mitzvah “falls into our laps” and we can fulfill the Mitzvah with little preparation. But, generally speaking, we must actively prepare in order to do Mitzvahs. On the other hand, Aveiros are more often done spontaneously--most people don’t make grand plans to do Aveiros.
Haman knew where to find the perfect beam with which to build the gallows, and he removed that beam from within his own home. (What determination!) Haman worked with such zeal that he stayed up the entire night working with is own hands to ensure that the Mitzvah would be carried out without any unnecessary delay. He made sure that the gallows was built to the proper specifications. He even tried the noose around his own neck to make sure it fit just right. So what was the Mitzvah that Haman was preparing for?
Our Pasuk tells us, “אֲשֶׁר הֵכִין,” that he (Haman) prepared “לוֹ” for himself!
We see that Haman was making his preparations in anticipation of the Mitzvah of “מחית עמלק” (Micheyas Amalek), wiping out Amalek!
----------
קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים עֲלֵיהֶם
Kimu v’kiblu hayehudim aleihem
(9:27)
Despite the vort that Yom Kippur is a day like Purim (Yom kiPurim/a day like Purim), we’ll now explain how Purim is actually the mirror image (opposite) of Yom Kippur—not a parallel day.
We make a קבלה (Kabalah)—an acceptance of a commitment—on Purim and on Yom Kippur. However, the ramifications of each קבלה (Kabalah) is different.
On Yom Kippur, our קבלה (Kabalah) is that we will make a behavioral transformation. The קבלה (Kabalah) is due to a regret of past misdeeds. On Purim, we say קִיְּמוּ וְקִבְּלוּ (Kimu v’kiblu) as we reaccept the Torah willingly, of our own free will. This is a new obligation for which we have no regret. This קבלה (Kabalah) is used to eliminate our feelings of coercion that remain from the giving of the Torah at Har Sinai. (.שבת פ"ח)
We’re taught that Hashem held Har Sinai over the heads of בני ישראל (Bnei Yisrael) and gave them the “choice” of either accepting the Torah or not. There was almost a feeling of “I didn’t say ‘Yes.’ That wasn’t me!” But on Purim, the Torah is reaccepted willingly and lovingly. We recognize that when we said נעשה ונשמה (Na’aseh v’nishamah), we really did have free choice. We affirm that “Yes, that was me! I did say ‘Yes.’”
Rambam in Hilchos Teshuvah defines regret as “I’m not the same person who sinned.” (This is our defense on Yom Kippur. The bad decree was for someone I used to be. But I’m a new person because I have changed, so that decree shouldn’t apply to me.) We make the opposite argument on Purim. The קבלה (Kabalah) that we make is a reaffirmation of what previously happened. Despite our previous feelings of seeming coercion by Har Sinai, we now reaffirm that our original statement was actually made with a full heart. “Yes, that really was me! I did say ‘Yes!’” The קִיְּמוּ וְקִבְּלוּ (Kimu v’kiblu) of Purim confirms that we in fact accepted the Torah willingly at Har Sinai, with love and a full heart.
(Pachad Yitzchak)