Post date: Mar 16, 2014 6:53:10 AM
[Purim Vorts] The Hallel of Purim
The Gemara (Megilah 14a) asks why we do not recite Hallel on Purim, a day when we were all saved from certain annihilation. To which it tells us that the Megilah is the Hallel of Purim.
The Meiri says that if one is unable to read the Megilah, he is required to say Hallel instead. However, he is a singular opinion in his position, and everyone argues with him. But if the requirement of saying Hallel on Purim is fulfilled by reading the Megilah, then why wouldn’t recitation of Hallel itself not be an appropriate manner in which to fulfill that requirement?
We recite Hallel in celebration of public miracles, when the Hand of Hashem is obvious, like on Pesach, Chanukah, etc… Hallel is a public celebration that mirrors the public nature of the miracle. But the miracle of Purim was hidden. There is no overt mention of Hashem in the Megilah. Insight and hindsight is required to see the Divine choreography within the events recorded in the Megilah. A hidden miracle requires a hidden form of Hallel; in this case, the reading of the Megilah.
Concealment is the nature of Megilas Esther. On Purim, the Megilah doesn’t replace Hallel. The Megilah becomes the unique form of the “Hallel of Purim” in its own right!
[Purim in a new light, p.147]
[Purim Vorts] Bearer of bad news
“Vayagidu l’Mordechai eis Divrei Esther”
They related Esther’s words to Mordechai
(4:12)
Two Pesukim earlier, Esther gives Hasach a message for Mordechai, and the word “Vatitzaveihu” (and she told him) (written in the singular form) is used. Now that Mordechai is being given the message, who is this group implied by the plural form of the word “Vayagidu” (and they related)?
Esther had bad news for Mordechai. She was turning down his request that she go to Achashveirosh without being summoned in order to plead on behalf of the Jews. Most people know that it’s never good to be the bearer of bad news. Esther anticipated that because of this, Hasach would try to pawn off the responsibility, so she commanded him specifically to relay the message. Nonetheless, as we see from our Pasuk, he still found others to go with him to share the burden of relaying Esther’s bad news to Mordechai.
[Zvi Fleisher @ shemayisrael.com]
[Purim Vorts] You can take him at face value
“Vayis’apak Haman”
Haman restrained himself
(5:10)
Haman is elated to have been invited to Esther’s party along with Achashveirosh, but his joy quickly turned to fury when he happened upon Mordechai sitting at the King’s gate, and noted how Mordechai continued to not stand up as he passed before him. However, Haman was on his way home to prepare for Esther’s party, so he restrained himself and didn’t dwell on Mordechai’s protest at this moment.
The Bnei Yisaschar tells us that most letters in the Aleph-Beis when spelled out completely (Bimilui) contain other letters.
For example:
Alef = Alef, Lamed Fei
Beis = Beis, Yud, Saf
Gimmel = Gimmel, Yud, Mem, Lamed
These different letters contained in the name of the base letter allow for additional insight, and expansion of concepts on a deeper, spiritual plane.
The letters of Haman’s name (Heih, Mem, Nun) is all repetition with no additional letters available for this type of expansion.
Heih = Heih, Heih
Mem = Mem, Mem
Nun = Nun, Nun
This is precisely the “Vayis’apak” (restrain) that he experienced at that moment. Haman felt restrained by who he was. His one dimensional name was precisely fitting for the shallow character that was the very core of his being.
[Zvi Fleisher @ shemayisrael.com]
[Purim Vorts] Nothing yet
“Lo na’asah imo davar”
Nothing has been done for him
(6:3)
After hearing the record of his being saved from the assassination plot of Bigsan and Seresh, Achashveirosh asks what was done to reward Mordechai. Let’s analyze the response that his servants gave.
R. Meir Shapiro of Lublin understands the response to mean “We have not done anything bad to him,” and that itself is his reward. The anti-Semitic feelings in Shushan weren’t limited to Haman and Achashveirosh, and this response makes that quite clear.
The Gemara (Megilah 16a) says that their response (that Mordechai’s reward was still unpaid) was not made out of love for Mordechai, but rather out of hatred for Haman. How do we see this? The Chacham Tzvi cites a few places in Tanach where someone is mentioned, but not by name. He says that this is always because there is animosity towards that person. In this case, they hated Haman more than they hated Mordechai, so they relished the opportunity to incense Haman even with the prospect of Mordechai being rewarded.
Other says that the word “Davar” should be understood to mean “a little bit,” meaning that Mordechai is only deserving of a small reward because what he did didn’t really take that much of his own effort. They attempted to down play what he did in order to minimize the reward that he might receive.
[Zvi Fleisher @ shemayisrael.com]
[Purim Vorts] Have no fear
“Hinei ha’eitz asher asah Haman l’Mordechai”
Here is the gallows that Haman made for Mordechai
(7:9)
When pointing out the gallows to Achashveirosh, why does Charvonah bother to include the seemingly insignificant detail that Haman had prepared the gallows for Mordechai?
R. Zvi Fleisher reminds about the Gemara (Megilah 15b) that tells us that Haman was Mordechai’s slave. That being the case, Haman’s death would have meant a financial loss to Mordechai. Just in case this consideration might have dissuaded Achashveirosh from killing Haman, Charvonah reassured the king that surely Mordechai would happily forgive the financial loss in exchange for being rid of Haman.
[Zvi Fleisher @ shemayisrael.com]
[Purim Vorts] It adds up
We just read Parshas Zachor (earlier this morning) in order to fulfill our requirement of remembering to wipe out Amalek. Even more recently (just a few hours ago) we read in Megilas Esther about the evil of Haman. But rest assured that both can be overcome, especially on Purim, one of the most awesome of days!
If you take the combined Gematriahs of Haman (Heih, Mem, Nun) and Amalek (Ayin, Mem, Lamed, Kuf), the result is 335, which is still less than the Gematriah of Purim (Pei, Vav, Reish, Yed, Mem) which totals 336.
[Inside Purim, p.41]