Staying or Going

Obviously Purim is a Yom Tov that is different from all others. The Mitzvos of Purim are of course D’Rabanan, and a bulk of those Mitzvos are done in a purely Gashmius way—both characteristics that set Purim aside from all other Yomim Tovim. We also know that Purim is a uniquely special day: Sefarim say that in some ways Purim that is more Kadosh that Yom Kippur itself—truly a sign of a day unlike most others.

There is another aspect of Purim that is a little more puzzling however: the days on which it is celebrated. As opposed to any other Yom Tov, the day on which you celebrate Purim is determined by the city in which you live. Most have Purim on the 14th of Adar, but those living in walled cities, such as Yerushalayim, observe what we call “Shushan Purim” on the 15th.

On one hand we know that this is a function of the way the Nes Purim played out. On the the 13th of Adar, when the Jews throughout the Kingdom fought against their enemies, as the Meggilah tells us “Nikahalu HaYehudim…L’Shloach Yad B’Mivakshei Ra’asam.” Following that day, Esther asked Achashverosh to allow the Jews in Shushan to fight on the 14th day as well. As a result the Yom Tov was set up such that those who live in the unwalled cities celebrate Purim on the 14th of Adar, the day on which most rested, but those who live in cities with walls have Purim on the 15th, which we call Shushan Purim.

Nonetheless it would seem that the Yom Tov could have been established as one day for all—with everyone celebrating on the 15th, when all the fighting was over—or even as two days of full celebration, allowing everyone to commemorate the victories that took place in Shushan as well as the rest of the world. Why was Purim established such that some people celebrate on one day, and the rest on another?

This is an especially relevant question when we consider that one of the reasons that Haman thought he could defeat us was because we were “Mefuzar U’Mifurad Bein HaAmaim”, dispersed amongst the nations. Haman knew that a lack of Achdus in Klal Yisroel was our acheles heel and that this deficiency would leave us open to attack. If this is the case, why establish at Yom Tov that by its very nature divides us? It is more difficult to recify the claim of “Mefuzar U’Mifurad” if our Yomim Tovim don’t even occur on the same day.

In truth, even the determination of which cities celebrate on which day raises a question. The Halacha is that only cities that had walls from the time of Yehoshua Bin Nun celebrate Shushan Purim on the 15th, which the Gemarah learns from a Passuk in Parshas Devarim that speaks about the cities of Og Melech Habashan that were captured by Bnei Yisroel before they entered Eretz Yisroel. The Passuk there refers to “Arei HaPrazi” or un-walled cities, using the same term as the Megillah: “Al Ken HaYehudim HaPraizim Hayoshivim B’Arei HaPrazos”. Thus the Gemarah learns that there is a connection between the cities mentioned in Sefer Devarim and those in the Megillah, and establishes the timeframe of “M’yemos Yehoshua Bin Nun”.

Those cities were captured, however, while Moshe Rabbeinu who was still the Manhig of Klal Yisroel—in Parshas Devarim Moshe is speaking, and relating that they were indeed captured. If so, why does the Gemarah set the time as “M’yemos Yehoshua Bin Nun” and not “M’yemos Moshe Rabbeinu?”

I think there is a way that we can use these questions to gain an insight into the true message of Purim.

R’ Hutner, in Pachad Yitzchok, points out that the two days of Purim correspond in a way to the two Milchamos Amalek that took place elsewhere in Tanach. The first war with Amalek occurred in the Midbar right after Yetzias Mitzrayim and Krias Yam Suf, and is the Krias HaTorah for the morning of Purim. The second war took place in the times of Shaul, when Hashem commanded him, through Shmuel Hanavi, to destroy Amalek wholly and completely. As we know, Shaul failed to fulfill this task, leaving Agag alive for one night, which eventuated the birth of Haman and the story of Purim. We read about this war in the Haftorah for Parshas Zachor.

R’ Hutner explains that these two Milchamos were different in one key way: which party instigated the war. In Parshas Beshalach the Torah tells us “VaYavo Amalek VaYilachem Im Yisroel B’Rifidim.” Amalek was the pursuer; they came to Klal Yisroel and waged war against them. In Sefer Shmuel, however, we are told that Shmuel instructed Shaul to “Attah Lech V’Hikisa Es Amalek.”

This dichotomy is reflected in the two days of Purim as well. On the 13th of Adar, Klal Yisroel stood up against those who attempted to follow the decree of Haman: they fought only “L’Shloach Yad B’Mivakshei Ra’asam.” When that was over, however, Esther asked Achashverosh permission to extend permission to the Jews of Shushan to continue their war. R’ Hutner explains that the fighting on this day was not defensive—Esther sought to destroy more of Amalek.

Perhaps this can be more clearly seen from the fact that Esther also asked permission to hang the sons of Haman on that day. R’ Shlomo Kluger explains that Esther did so to send a message to all those who may at some point in the future wish to destroy Klal Yisroel. Haman himself was hung by word of the King, and so his death, though public, did not reflect on the Nitzchius of Klal Yisroel—he may have merely been a victim of circumstance. Therefore, Esther wished to publicized the demise of his children which came about only because Klal Yisroel overcame the decree of Haman and, literally, lived to fight another day. This would fit well with the notion that the second day of fighting, the 14th day of Adar, was proactive, and to an extent even meant as a statement, rather than a defensive action.

With this in mind, perhaps we can understand the two days of Purim.

We know that Amalek, besides being a nation, is the physical representation of the Yetzer Harah on this world—Amalek represents the spiritual inverse of Klal Yisroel. In that way, though we may not be engaged in an actual war, we face something of a Milchemes Amalek every single day. We fight valiantly to defeat the Yetzer Harah in order to lead the lives we know we should.

In this spiritual war, there are perhaps two approaches—that of “VaYavo Amalek” and that of “Attah Lech V’Hikisa”. Some choose to fight the Yetzer Harah by creating situations where they have to face him as little as possible. They protect themselves from the lurte of the Sitra Achra to whatever extent possible, choosing to do battle only when he seeks them out.

On the other hand, there are those that cannot live their lives in this way. Their personal situations force them to go out and be proactive—to meet the Yetzer Harah where he lives and to do battle there.

In most cases, though, we lead lives that are a mixture of the two: we try to avoid contact with the Yetzer Harah, but we know that there are times at which we must face him head-on. We have no choice but to wage war with Amalek on his turf, much as we hope to avoid it.

Perhaps this is why both days of Purim are given their own celebration: to show us that we can be victorious in either method of battle. Whether are lucky enough to find ourselves in a situation of “L’Shloach Yad B’Mivakshei Ra’asam”, where we encounter the Yetzer Harah only when he comes to us, or whether we are forced to follow a path which seeks him out, we must know that we can be victorious.

If only one day was celebrated—presumably the 14th of Adar, when most of the Nes took place—it might send a message that the only way to fight Amalek and the Yetzer Harah is in a defensive posture. Therefore some celebrate only the 15th, to show that the fighting that took place on the 14th , with all of its implications, was also significant. This is the message of Purim: that we have an opportunity to overcome our personal Amalek regardless of how we face him.

This may also be why Yehoshua’s name is used to define which cities are considered Prazim and which are not as opposed to Moshe Rabbeinu: it would seem that Yehoshua has a specific connection to Milchemes Amalek.

The very first time we hear of Yehoshua in the Pessukim is in Parshas Beshalach, during Milchemes Amalek. When Amalek arrived and Moshe Rabbeinu had to gather an army, he instructed Yehoshua to choose the men that would fight, and to lead them into battle. It was Yehoshua that led the first Milchemes Amalek, and the Torah credits Yehoshua for the victory: “VaYachalosh Yehoshua Es Amalek V’Es Amo Lifi Charev.” Perhaps here too there is a message for us in our battle against Amalek.

The word used to describe the victory is “Vayachlosh: and he weakened.” This refers to less than a complete victory. It would seem that Yehoshua weakened Amalek to the point that they could not fight, but was not able to destroy them completely.

The Malbim explains that the reason Yehoshua could not completely vanquish Amalek was that the Zechusim of Klal Yisroel at the time were depleted—as we know Amalek came in Rifidim, which refers to a status of “Rafu Yidehem Min HaTorah”—and so the Milchama was fought in a Teva manner—without open Nissim. The Jews had to fight an actual battle, and were only victorious “Lifi Charev”, as opposed to other wars, which were conducted in a much more miraculous manner. This being the case, Yehoshua was not able to obliterate Amalek, but he was able to weaken him substantially.

This is a message for us as well. When we face Amalek, in whatever guise he appears, and in whichever circumstance we find ourselved, we must know that even when we cannot destroy him, we can always weaken him. Even if we ourselves are in a state of “Rafu Yidehem Min HaTorah”, we can achieve a level of “Vayachalosh.” For this reason the benchmark for which cities are considered Prazim and which aren’t, uses Yehoshua’s name: so that we are reminded of the victory Yehoshua saw in Rifidim.

As we celebrate the day of Purim, one in which our own enjoyment is highlighted, let us not lose sight of the awesome Ruchnias aspects of the day. The message of the day about our own daily battles with Amalek should give us the power to go forward equipped to face the Yetzer Harah and emerge victorious. Though we may not reach a level of Mechias Amalek, we can weaken him, surviving to see the day when the ultimate battle is waged on our behalf, and we can reach a level of “Nachu Meyoyvahem” in every sense.