Parshas Ki Sisa

Parshas Ki Sisa - Purim Retrospective Vision

Following the Chet HaEgel, as Moshe Davens to Hashem for Rachamim and forgiveness 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 comprehension.

Hashem tells Moshe that he will pass by, so to speak, reaveling his full Kavod, but that Moshe will only see His Back: “V’Raisi Es Achorai, U’Panai Lo Yeirau”

We of course know that Hashem has no corporeal existence, there is no physical “front” or “back” to Hashem. But if the message to Moshe was that he could not see the entire picture, he could not be shown the entire scope of Hashem’s ways, why did Hashem refer to Panai and Achorai specifically? Why were these terms, which refer to a physical manifestation that does not actually exist, chosen to convey this message?

The Chasam Sofer explains that there are times when we witness events on the world stage or experience things in our own lives that seem random and disconnected from one another. Sometimes, however, we later learn that those events were in fact very much connected to one another, and were the links in a chain that brought about our salvation.

We have Emunah that everything is for the best, but we cannot always see the good as events transpire. In retrospect, however, we can sometimes see the path that we had to travel. This, says the Chasam Sofer, is “V’Raisi Es Achorai, U’Panai Lo Yeirau.” We can see the ways of Hashem only as we look backwards, but we don’t see the front, we cannot see the path forward or the reasons that things are happening as they do.

I would like to use this thought of the Chasam Sofer to understand a Medrash about Purim, which can help us all bring the message of Purim with us as we move on in our year.

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.

The Rashba asks number of questions on this Chazal, among them: 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 if we think about it, the Nes of Purim is not really a complete salvation. 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 therefore understand this Pshat in the Medrash?

I think that 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, 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.

Although we live in precarious times, and hatred certainly lurks in 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 hateful dictators, and are free to practice our Yiddishkeit as we please. How then does this Medrash relate to us? Where can we see the Havtacha of V’Yimei HaPurim HaElu Lo Yavru in our times?

Based on the thought of the Chasam Sofer we can understand this aspect of Purim as well. Purim was a Nes that epitomized V’Raisi Es Achorai, U’Panai Lo Yeirau. As the events we read of in the Megillah we unfolding, Bnei Yisroel had no way of knowing that they were building to the Yeshuah that we saw. Some of the most integral pieces of the Purim puzzle must have seemed completely unrelated and certainly unremarkable. Only after the entire story was complete could anyone see how all the pieces we put in place.

Maybe this is the aspect of Purim that we continually experience, even in our times. Our lives may be full of V’Raisi Es Achorai, U’Panai Lo Yeirau without us even realizing it. Seemingly random occurrences may in fact build toward our own personal Nissim and Yeshuos and we may not even realize that until many years later.

When we say “She’Asah Nissim L’Avoseinu Bayamim HaHeim BaZeman Hazeh,” it is meant literally: even today, as we live in relative tranquility, we experience Nissim that are exactly like those of Purim. Our vision is so limited that we can only see backwards, understanding the significance of events many years after they occur. But we can be secure in the knowledge that Yimei HaPurim HaElu Lo Yavru, the Nissim occur in ways that we cannot see, but they are happening nonetheless.