Purim – פרק צ׳׳ח

Kapital 98 begins with the words “Mizmor Shiru L’Hashem Shir Chodosh”, and is immediately familiar as one of the Perakim said each week as part of Kabbalas Shabbos. Although the Perek itself does not include any attribution, the Medrash Tehillim tells us that it is included among the eleven Kapitlach that Moshe Rabbeinu wrote on the final day of his life.

Although it was written so long ago, the Meforshim establish this as a very forward looking Perek. Rashi very succinctly explains the purpose of this Mizmor: “Kol Eilah L’Asid”. Similarly, Sforno explains that this Mizmor was written about the Yemos HaMoshiach, which will arrive after the final Yom Hadin. Moshe Rabbeinu wrote these words to give us a taste of the days to come, in which we will indeed sing a “Shir Chodosh”, as warranted by the new world in which we find ourselves.

As we would expect from a Mizmor written with this purpose, the focus is on offering Shevach V’Hodaah to HKBH for the Geulah. The initial words of the Perek reflect this idea: “Ki Niflaos Assah Hoshia Lo Yemino U’Zroah Kadsho”. Metzudos explains that the Nissim of Geulah will show us that we need not the Yeshuos of anyone else, for we have been saved by the Yad Hashem, Yemino U’Zroah Kadsho, directly.

The next Passuk continues to speak about the Yeshuas Hashem: “Hodiah Hashem Yeshuaso L’Einei HaGoyim Gilah Tzidkaso.” Radak explains that the second half of the Passuk explains the first half: HKBH made his Yeshua known by bringing it about in a way that the Umos HaOlam were able to discern. Later the Passuk makes it clear that the nations of the world will be more than mere bystanders at the time of Geulah. Radak explains that the words “Hariu L’Hashem Kol HaAretz…” refer to the fact that the Umos also have reason to rejoice for they now live in a world free of conflict.

Much of the Perek speaks about the great level of celebration called for by the events of Geulah, and the ways in which the Shiros V’Sishbachos. “Zamru L’Hashem B’Kinor V’Kol Zimra”, musical instruments and voices shall be used, both alone and in concert. Sforno points out that while the Kinor may be used both inside the Mikdash and outside, the word “B’Chatzrosos V’Kol Shofar” refer to a level of Zimra that will occur only in the Bais HaMikdash, “Lifnei Hamelech Hashem”.

The nature of the Geula will ensure that the Shiros V’Sishbachos will not be limited to one specific locale, but will spread the world over. The Meforshei HaPshat explain that phrases such as “Yira’am HaYam U’Melo Tevel V’Yoshvei Bah” and “Nehoros Yimchau Kaf” are not meant to be taken literally, but rather are B’Derech Mashal to show how widespread the Simcha will be. The Perek ends by reminding us of the cause for all this Simcha, which will, of course, be “Lifnei Hashem”: “Yishpot Tevel B’Tzedek V’Amim B’Meysharim.” HKBH will have completed the final Din, punishing those that had been so deserving and rewarding those who have been waiting so long for their Schar.

It is clear that a main theme of this Perek is the broad impact of the Geulah HaAsida, and the Shiros V’Sishbachos that will arise as a result. This idea is best expressed by the words “Hodiah Hashem Yeshuaso L’Einei HaGoyim Gilah Tzidkaso”, but there is a second Passuk with a similar idea.

The Passuk begins with the words “Zachar Chasdo V’Emunaso L’Bais Yisroel” and Radak explains that HKBH will remember, so to speak, the Emuna that Bnei Yisroel had in the Geulah and bring it in a public manner: “Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu.”

There is a simple question to be asked here: Why does the Passuk again tell us that the Geulah will be seen by all? The previous Passuk told us “L’Einei HaGoyim Gilah Tzidkaso”—why the need to repeat itself? What is added by this second mention of the Geulah's public nature? This Passuk clearly requires additional explanation. Although the Meforshim universally agree that this Perek, written so long ago by Moshe Rabbeinu, speaks about a future for which we all still yearn, there is a Gemara that assigns a different meaning to these words.

The Gemara in Megillah tells us of the ways in which various Amoraim would begin their Purim Drashos. Among them, we learn that R’ Yochana would begin by quoting this Passuk, “Zachar Chasdo V’Emunaso L’Bais Yisroel Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu”, and ask a question: “Aimasai Rau Kol Afsei Aretz Es Yeshuas Elokeinu”, when was it that the Afsei Aretz saw the Yeshuas Hashem? The answer: “B’Yimei Mordechai V’Esther.”

According to R’ Yochanan, the words “Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu” apply to the Nes Purim, which was seen by all. Rashi explains that since everyone received both letters—the one sent by Haman and the later one sent by Esther—they were aware that the Yidden had been spared.

There are a number of questions to be asked on this Gemara. First, why is this important to know? What do we learn about the Nes Purim from the fact that it was in the category of “Ra’u Kol Afsei Aretz”? we know that the Nes Purim occurred, and have a Yom Tov dedicated to its celebration—why is it important that the Umos HaOlam also understood the Nes?

Second, and perhaps more pressing, the Drasha of R’ Yochanan, “Aimasai Rau Kol Afsei Aretz Es Yeshuas Elokeinu”, implies that this was the only time that the words Ra’u Kol Afsei Aretz were true. We know, however, that at the time of Yetzias Mitzrayim the entire world understood that HKBH had taken Bnei Yisroel from Mitzrayim with great Nissim: “Shamu Amim Yigazun Chil Achaz Yoshvei Pelashes.” In fact, that was arguably a more obvious instance of “Ra’u Kol Afsei Aretz”, as the Nissim were so spectacular. In the case of Nes Purim, one could attribute the second letter to the fecklessness of Achashverosh rather than Hashgacha—that this is considered “Ra’u Kol Afsei Aretz” at all is surprising, and even more so that R’ Yochanan sees the Nes Purim as a better example that Yetzias Mitzrayim itself.

How can we understand this Gemara, and what does it teach us about Purim?

Perhaps we can answer this question by examining another Mamar Chazal about the Yom Tov.

The Medrash Mishlei teaches that L’Asid Lavo all the Yomim Tovim will be Battul, with the exception of Pruim, about which the Megillah says “Lo Yavru M’Toch HaYehudim.” This Medrash is at once familiar but difficult to understand: why is Purim, of all Yomim Tovim, the one that will exist L’Asid Lavo?

Rav Hutner zt”l, in Pachad Yitzchok on Purim, explains this Medrash with a Mashal.

Two people had to identify others in the middle of the night, one of whom was equipped with a torch and the other who was not. The one with the torch used it to examine the faces of his subjects and discern their identities. His friend, who did not have the benefit of light, trained himself to identify the others by listening to their voices.

It is certain that the one who had a torch would complete his task with a higher degree of accuracy—the light ensures that he can see exactly who he’s dealing with—while the one who relied on voice recognition might not be as accurate. Still, explains Rav Hutner, the second person gains immeasurably from the experience, for he has a new ability to discern voices in the darkness—a skill that will remain with him even when the sun rises. The first person, on the other hand, gains nothing even for all his success and is left with nothing once the day breaks.

The purpose of all Geulah, explains the Rav Hutner, is to come to recognize HKBH. We see this in the first of the Aseres HaDibros: “Anochi Hashem…Asher Hotzeisicha…” Yetzias Mitzrayim led to a Hakara of HKBH. Because the Geulah came with open Nissim, explains Rav Huntner, it is comparable to the person with the torch: the Nissim allowed us to perceive the Anochi in a very clear and unimpeachable manner.

Opposed to this stands Purim, a Geulah that came without overt Nissim. Nonethless were able to see a different Anochi, that of “V’Anochi Haster Aster Es Panai”. The Geulah at the time of Mordechai and Esther also led to a Hakara of HKBH, but this was of a different sort than Geulas Mitzrayim: like the person making identifications in the dark, we gained a new skill. After the Nes Purim, we understood that one can find the face of HKBH even when it is hidden if his hearing is well attuned. The Nes of Purim was less clear but left us with tools for the Galus, like the individual in the Mashal who did not have a torch but gained so much more than the one who did.

Based on this, Rav Hutner explains the Medrash Mishlei. Once the sun rises, L’Asid Lavo, those Yomim Tovim that are related to Yetzias Mitzrayim, celebrating the Hakara of HKBH through Nissim Geluyim, will be Battel—when the sun is shining one no longer needs a torch. Purim, however, celebrates our ability to find HKBH even in the darkness, to discern the Anochi of “V’Anochi Haster Aster Es Panai” in the dead of night—abilities which will still be the reason for celebration even L’Asid Lavo.

Based on this idea, we can explain the Drasha of R’ Yochana slightly differently.

The Passuk in Tehillim, Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu”, uses the Shem Elokus as opposed to the Shem Adnus, which indicates an element of Din as opposed to Rachamim. The question that R’ Yochanan asks reflects this: “Aimasai Rau Kol Afsei Aretz Es Yeshuas Elokeinu”. He was asking: when did the Afsei Aretz see a Nes that came in the guise of Elokim, in a moment of Din? The answer, as we have seen, is “B’Yimei Mordechai V’Esther.”

R' Yochanan introduced his Purim Drasha by highlighting the unique aspect of Purim as a Geulah that came in the Choshech of Galus, in which we discerned the “Anochi” within the Hester Panim. Purim was indeed different from Pesach, or any other Geulah, and was therefore the only time when the words “Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu” were true. At that time the Afsei Aretz indeed witnessed a Geulah of Elokus, one that came even as darkness pervaded.

Perhaps we can explain the Passuk in context based on this idea as well.

The Passuk begins by referring to the Emunah displayed by Klal Yisroel during Galus, “Zachar Chasdo V’Emunaso L’Bais Yisroel” and ends by mentioning the results of this Emunah “Ra’u Kol Afsei Aretz Es Yeshuas Elokeinu.” The Emunah of Glaus leads to moments of “Yeshuas Elokeinu”, in which the Anochi can be sensed even in the darkness, when we find Geulah in the guise of Din. This ability, which is different than the reality of “L’Einei HaGoyim Gilah Tzidkaso” that comes with the Geulah HaAsida, will be a cause for celebration on that day as well, as we will finally see the fruits of our toil.

On Purim, even as we await the great day of “Hodiah Hashem Yeshuaso L’Einei HaGoyim Gilah Tzidkaso” we can focus on the “Yeshuas Elokeinu”, the moments in which we find the Anochi amongst the “Haster Aster Es Panai”, celebrating the presence of HKBH in our lives even as we fight the darkness around us.