Purim 5781
Rabbi Jablinowitz
The Gemara in Shabbos 88A teaches that there was a reaccepting of the Torah on Purim. The Gemara darshens the words of the Megillah (Chapter 9, Pasuk 27), Kiymu V’Kiblu HaYehudim Aleihem, the Jewish people accepted the mitzvah of Purim on themselves. The Gemara learns that there was a reacceptance of the entire Torah, Kiymu Mah Shekiblu K’var. Rashi adds that the reason Bnei Yisrael willingly accepted the Torah upon themselves at Purim was M’Ahavas HaNes She’Na’aseh Lahem; from the love they felt for the miracle done to them.
The Sfas Emes explains the idea of Kabbalas HaTorah on Purim in the following manner. Hashem gave us the Torah on Shavuos which is called Tov, as the pasuk says in sefer Mishlei (Chapter 4, Pasuk 2), Ki Lekach Tov Nasati Lachem, Torasi Al Ta’azovu. But Hashem not only gave us Tov, He was also Meitiv; He wanted that Tov to be part of us. As we say in the bracha on the Torah, V’Chayei Olam Nata BeSocheinu, Hashem planted the eternal life of Torah within us. The Torah is meant to be part of our being, part of our essence.
This is Torah Shebe’alpeh, our involvement in Torah. When we learn and have an insight or a Chidush, we are making Torah a part of us. Any deep understanding of what Chazal are teaching us is meant to be integrated into our lives and become part of who we are. The pasuk in Mishlei says (Chapter 3, Pasuk 3), Kasveim Al Luach Libecha, inscribe them on the scroll of your hearts. The parchment, or Klaf, of Torah Shebe’alpeh is the hearts of the Tzadikim and the Talmidei Chachamim.
This is the meaning of the derasha in Megillah 16B on the pasuk in the Megillah (Chapter 8, Pasuk 16), LaYehudim Haysah Orah, Orah Zu Torah. The light that the Jews experienced in the miracle of Purim was the light of Torah. The Megillah uses the word Haysah; this is the same word used in the Torah for a marriage in sefer Devarim (Chapter 24, Pasuk 2), V’Haysah L’Ish Acher. The Torah became an acquisition, a Kinyan, on Purim. It became a Havayah; part of their essence and part of their being. And this is the idea in the well-known teaching in Avos (6, 6) of the “Mem Ches Devarim”, the 48 ways of Kinyan Torah. It’s not enough to be obligated by Torah; we must make Torah a part of ourselves.
Why did this clinging to Torah and making it part of ourselves happen at Purim?
Historically, the impediment for our connection to Hashem is Amalek. The whole point of Yetzias Mitzrayim was for us to receive the Torah, as the pasuk says (Shmos, Chapter 3, Pasuk 12), B’Hotzia’cha es Ha’Am M’Mitzrahim Ta’avdun es Ha’Elokim al HaHar Hazeh. And at the conclusion of Yetzias Mitzrayim, as we were about to receive the Torah, we read (Chapter 17, Pasuk 8), Vayavo Amalek. Our moment of freedom was meant to be capped with a real connection to Hashem and His Torah. Instead, the hate and derision of Amalek arrives and interrupts this connection. Only when there is an annihilation of Amalek and its power, can there be a dedication to Hashem.
The Megillah states (Chapter 9, Pasuk 28), V’Hayamim Ha’Eileh Nizkarim V’Na’asim; there is a connection between the remembering and the acting. When there is a memory of Amalek and its capabilities, then we can act and connect to Torah. When Beis Yaakov is Eish, when we are infused with a fire and excitement for Torah, then V’Hayah Eisav L’Kash, then Eisav is consumed by the fire of our enthusiasm and excitement for Torah, like straw. These two events occurred on Purim; the defeat of Amalek and the reacceptance of Torah.
As we mentioned above, Torah Shebe’alpeh is meant to be part of us. When this connection is separated by Amalek and all it represents, there is no room inside for Torah. It’s an interruption and a barrier between us and Hashem. We can’t have Torah and Amalek and it culture in our hearts simultaneously. Rashi explains that the love for the miracle brought about the reacceptance of Torah. The internal love and connection we have for Hashem and His Torah was reawakened with the defeat of Amalek. And this is our ongoing battle; to remember Amalek and defeat them in order to ensure that our inner being is one with Torah.
Good Shabbos and Purim Sameach
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