Parshas Ki Sisa – Purim Retrospective Vision

Following the Chet HaEgel,as Moshe davens to Hashem for Rachamim and foregiveness on behalf of Klal Yisroel, he asks Hashem: “Hareni Nah Es Kevodech: Show me your glory.” Rashi explains that Moshe realized that he was in an Es Ratzon, and chose to take advantage, asking Hashem to reveal his “Kavod” to him.

The general understanding is that Moshe was asking to understand Hashem’s ways, so that he could best understand the way to seek Kapparah in the future. The next few Pessukim detail Hashem’s response to him, which was that He would indeed teach Moshe how to appeal for Rachamim and Kapparah—through the Shalosh Esrah Middos—but that Moshe would not be able to see the entire picture; he could not be fully shown the Darchei Hashem, as they are not for human understanding.

Hashem tells Moshe that he will pass by, so to speak, reaveling his full Kavod, but that Moshe will only see His Back:

After telling us about the establishment of Purim as a Yom Tov, the Passuk in the Megilah makes a somewhat prescient statement: “V’Hayamim HaElah, Nizkarim V’Na’asim B’Chol Dor V’Dor…V’Yimei HaPurim HaElu Lo Yavru MiToch HaYehudim V’Zichram Lo Yasuf Mizaram: And these days will be remembered and fulfilled in each generation, and the days of Purim will not pass from the Jewish nation and their memory will not perish from their offspring.”

The Medrash on Mishlei learns from this Passuk that although, at some time in the future, other Yomim Tovim will no longer be celebrated, the Yom Tov of Purim will still be observed: “V’Yimei HaPurim HaElu Lo Yavru.”

The general understanding of the Medrash is that “L’asid Lavo,” after the coming of Moshiach, all Yomim Tovim will be Battul, except for Purim.

There are many questions that are asked on this Chazal.

The Rashba asks: why is Purim, which is merely a Takanas Chachamim, everlasting while other Yomim Tovim that come from the Torah itself will no longer be celebrated?

Also, the Gemarah in Megillah says that on Pesach we say Hallel because we are no longer slaves of Pharaoh, whereas on Purim we do not say Hallel because “Akati Avdei Achashveirosh Anan: We are still slaves of Achasveirosh.” Whereas on Pesach we celebrate our complete salvation, MiShibud L’Geulah, on Purim we cannot mark that occasion for while we were saved from Hamman’s decree we were still in Galus and under the influence of Achashveirosh.

This being the case, it would seem that the Geulah of Pesach is more complete and thus more monumental than that of Purim. Why then would Pesach no longer be observed in the times of Moshiach while Purim will still be a Yom Tov?

Based on these questions, the Rashb”a offers a novel Pshat in the words of the Medrash. He explains that there is a Havtacha that even in times when other YOmim Tovim are not celebrated, because of various decrees placed upon us in Galus, the Yom Tov of Purim will remain. Even at times when we are not allowed to express our heritage in an outward manner, when other our observance of other Yomim Tovim is suppressed, the Yom Tov of Purim will not be Battul.

We must understand the words of the Rashba however. We know that there have been very dark times in our history, when our ancestors have had to hide, or even discontinue, their observance of Mitzvos. It does not seem that those who underwent such trying times were nonetheless able to celebrate Purim. Certainly there those who risked their lives for various Mitzvos, but the Rashba seems to say that Purim will escape the decrees, and not be Battul even when other Yomim Tovim are.

How can we understand this explanation of the Medrash?

Perhaps the Rashba refers not to the observance of Purim, but to its affects.

The Mishna in the Second Perek of Meseches Megillah begins: “HaKoreh Es HaMegillah Limafreah, Lo Yatzah: One who reads the Megillah backwards is not Yotzeh.” The Gr”a explains this Mishnah Al Derech HaDrash: if one reads the Megillah backwards, as if it is a history book that happened in the past, he misses the point.

Many Achronim echo the sentiment of the Gr”a: the idea that Yimei HaPurim HaElu Lo Yavru refers not only to the actual Yom Tov of Purim—which will forever be observed—but to the essence of Purim. The Nissim and messages of Purim are everlasting. They apply to us each year again and again; we relive the Nes of Purim constantly.

The Sefas Emes notes that this idea is alluded to in Shoshanas Yaakov: “Teshuasam Hayisah LaNetzach, Visikvasam B’Chol Dor VaDor.” The Nes and the Yeshua of Purim was not a one time occurrence, rather this is something that we experience on a regular basis.

The Megillas Sesarim (written by R’ Yaakov M’Lissa, the author of the Nesivos) says that the each time we are saved from mortal danger—be it on the national, communal or personal level—it is in the Zechus of the Nes Purim and what occurred in those days.

Althought we live in precarious times, and hatred certainly lurks from every corner of the world, it would be easy for us to think that these words does not apply to us. We do not live under the rule of

When we say “She’Asah Nissim L’Avoseinu Bayamim HaHeim BaZeman Hazeh,” it is meant literally: to this day we are saved by Nissim that reflect those of the days of Purim, and perhaps even come about because of those Nissim.