Purim – פרק כ׳׳ב

Kapital 22 begins with the words “Lamenatzeach Al Ayeles HaShachar Mizmor L’Dovid”, a unique introductory phrase. Rashi, however, explains that this Mizmor was composed by Dovid Hamelech and meant to be played on an instrument called “Ayeles Hashachar”. Although Radak suggests at the outset that Dovid wrote these words as he fled from Shaul, the consensus of the Meforshim, including Rashi and Radak, is that this Perek is “Al HaAsid”, and speaks about Galus and its pains.

The Perek is quite long, but its Pessukim maintain a singular message: as battered as we may be, as difficult as the Galus is, our dependence on HKBH does not waver. Its lines are therefore filled with pleas such as “Al Tirchak Mimeni…” but also declarations such as “Becha Batchu Avoseinu…” Indeed, the reality of Galus is expressed throughout: though we may be stirred to cry out to Hashem, asking “Hatzileni M’cherev Nafshi…”, our pain is alleviated by the confidence that one day soon “Yizkiru V’Yashuvu El Hashem Kol Afsei Aretz…”

These Pessukim are truly timeless: so many times in our history have we faced enemies that wished us harm, causing us to cry out to Hashem in the hopes of Yeshua. It is at those times when we turn to the words of this Perek, written by Dovid Hamelech for all who live in Galus, at any time, so they may take solace in its words. Nonetheless, these Pessukim are most often associated with a specific instance in which they were said.

The Gemara in Meggilah tells us that when Esther entered the inner chambers of Achashverosh, after three days of Taanis and Teffilah, the presence of the Avodah Zara caused Ruach HaKodesh to leave her. At that moment, says the Gemarah, she cried out “Keli Keli Lama Azavtani”, using the words from this Perek to ask HKBH why she was left alone at that critical time. The Gemara continues, telling us of the Teffilos said by Esther at that time, which used other Pessukim from this Perek, reinforcing the connection between Esther and this Mizmor.

The Medrash Tehillim also brings Drashos connecting Esther to this Perek. Among them, the Medrash tells us that the words “Keli Keli” are repeated because Esther begged Hashem for a display of Kvod Shamayim on par with Krias Yam Suf and Mattan Torah. Indeed, many of the Divrei Aggadah related to Megillas Esther are found in the Medrash on this particular Perek.

The truth is that even the introduction to the Perek is tied to Esther Hamalka. The Gemara in Yoma explains that the words Lamenatzeach Al Ayeles HaShachar refer to Esther herself, providing two explanations for the connection between Esther and the words “Ayeles HaShachar”, which literally means “the morning deer”. The second explanation given is more familiar: “Mah Shachar Sof Kol HaLayla Af Esther Sof Kol HaNissim”. Just as dawn heralds the end of night, the Nes of Purim was the last that was written as part of Kisvei Kodesh.

While we know that Esther, who lived so many years after Dovid Hamelech, was not the first to recite these words, the various Mamarei Chazal make it clear that this Perek has a significant connection to Purim in general and Esther specifically. In fact, many have the Minhag to say the Mizmor of “Lamenatzeach Al Ayeles HaShachar” at some point on Purim or Taanis Esther, seeking to take advantage of its link to the Yom Tov.

It is not only Drashos and Aggada that connect this Perek to Purim, however—an important Halacha is also learned from one of its Pessukim.

The Gemarain Megilah teaches: “Chayav Adam Likros Es HaMegillah Balayla U’Lishenosa Bayom”. The Chiyuv is to hear the Megilah at night and then again during the day, as we do. The source for this Chiyuv is a Passuk in this Perek: “Elokai Ekra Yomam V’Lo Sa’aneh V’Layla V’Lo Dumiyah Li.” Rashi on the Gemara tells us that because the Mizmor of “Lamenatzeach Al Ayeles HaShachar” is related to Esther, as the Gemara in Yoma tells us, the reference to both day and night in this Passuk is used to learn this Halacha.

How can we understand this Gemara? The words “Elokai Ekra Yomam …V’Layla V’Lo Dumiyah Li” are hardly positive—they call attention to the fact that our Teffilos sometimes seem to go unanswered. Why is this the source for such a joyous Mitzvah as Mikra Megilah? Why does the Gemara point to the mere mention of “Yom V’Layla” as the source for this Din?

Perhaps we can answer this question, explaining the Gemara and the Passuk, based on another Medrash on the Megilah.

After Esther enters the innermost chamber of Achashverosh, and says the timeless words of this Kapital, she approaches the king with a request: “Yavo Hamelech V’Haman El HaMishteh Asher E’she Lahem U’Machar Eseh K’Dvar Hamelech.” Esther does not immediately tell Achashverosh about the dangers she and her nation faced, instead requesting that he and Haman come to a Mishta. The Yalkut Shimoni, there, points out that the words “U’Machar Eseh K’Dvar Hamelech” seem to be extra: Esther told Achashverosh that the Mishteh would be the next day, why did she need to tell him that she would fulfill his wishes “Machar”? She could have just said “B’Mishteh Eseh K’Dvar Hamelech” or something similar.

The Medrash answers this question with a somewhat cryptic statement: “Kol Zarah Shel Amalek Lemadim Lipol B’Machar”. The descendants of Amalek have a propensity to experience their downfall “B’Machar”, with the word “Machar”. The Medrash supports this idea with a Passuk which tells us that at the time of Milchemes Amalek Moshe told Yehoshua: “Machar Ani Nitzav Al Rosh HaGivah”. Here too we see the use of the word Machar in relation to defeating Amalek.

How can we understand this Medrash? What is the connection between Amalek and Machar? How can our most hated enemy, who seems impervious to the forces that are lethal to others, be felled by the word “Machar”? What is the Medrash telling us about Amalek?

R’ Avrohom Gurewitz, Rosh Yeshivas Ner Moshe, explains this Yalkut with an insight into the nature of Amalek.

The Passuk in Parshas Balak tells us that when Bilaam saw Amalek he said: “Raishis Goyim Amalek V’Achariso Adei Oved.” The first half of this Passuk, “Raishis Goyim Amalek”, is used to describe the extent of Amalek’s wickedness: they are first among nations in their hatred and persecution of Klal Yisroel. Ramban, there, tells us that Bilaam made a similar statement about their downfall: Amalek was at that time the strongest among the nations, but their eventual downfall would outpace the others as well. As Ramban writes: “V’Achariso Yeaved Yoser M’Kulam”. Amalek is the only nation that HKBH has pledged to wipe from the face of the earth, “Ki Macha Emche Es Zecher Amalek Mitachas HaShamayim..”, and so they are “V’Achariso Adei Oved”, exceptional in their downfall as well.

R' Gurewitz explains that we see from this Ramban that the Raishis and Acharis of Amalek are linked—their destiny includes both elements. This idea can be further explained by a Medrash in Esther Rabba.

The Medrash appears on the words “Achar HaDevarim HaEla Gidal Hamelech Achshverosh Es Haman…” and brings the following Memrah: “Lo Nisgadel Haman Ela L’Raoso”. Haman, says the Medrash, was only elevated so that he could be lowered. The Medrash continues with a Mashal to a king whose son was accosted by a simpleton. The king could certainly have killed him, but it would not be a true show of force. Instead, the king continues to promote the man, until he has achieved a high rank, at which time the king dispatched him. So to, concludes the Medrash, “Oivei HKBH L’Mapalasan Hen Misgadlin”, the enemies of Hashem are only elevated so that they may experience a spectacular downfall.

This, explains R’ Gurewitz, is what Bilaam meant with the words “Raishis Goyim Amalek V’Achariso Adei Oved”. Amalek—his strength and glory—is indeed first among nations, but this Raishis is only for the purposes of his Acharis—so that his downfall is all the more impactful.

The Rosh Yeshiva explains that this can also help us understand the words of the Yalkut, “Kol Zarah Shel Amalek Lemadim Lipol B’Machar”. When we see Amalek on the rise, we must remember that there is always a Machar. If Amalek would be destroyed before the pinnacle of success, it would diminish his Raishis and therefore his Acharis. Instead, he is allowed to achieve great heights, and even enjoy his successes, before his great fall. The Raishis is today, but the Acharis is “Machar”. Esther told Achashverosh “U’Machar Eseh K’Dvar Hamelech”, because in her mind the Machar of Haman was approaching—his Raishis transitioning to Acharis in short order.

We can explain the Gemara based on this idea as well.

When Esther reached the Chatzar Bais Hamelech Penimis, she began to Daven, leaning, as so many before and after, on the words of Dovid Hamelech. The words “Elokai Ekra Yomam V’Lo Sa’aneh V’Layla V’Lo Dumiyah Li” speak about today—we cry to Hashem during the day and at night, but our answer does not seem to come. It was then that Esther recalled the power of Machar—she understood that the Yeshua we Daven for Today may only become clear Tomorrow—and this gave her the strength to approach Achashverosh, putting her plan in place.

The Mitzvah of Krias Hamegillah is an anomaly: few Mitzvos are done at night as well as during the day. Purim is different, however: on this day, we must remember the power of Machar, that what we see today is only a preparation for tomorrow. Therefore, we Lein twice: once at night and once during the day—once today and once tomorrow. This is learned from the words “Elokai Ekra Yomam..V’Layla V’Lo Dumiyah Li”, words that reinforced the concept of Machar to Esther Hamalka at her most desperate hour.

This message resonates throughout the millennia: whenever we see Amalek rising, we must recall that we are witnessing his Raishis, the rise that comes before the inevitable Acharis. Although we may sometimes feel that we are in a state of “Elokai Ekra Yomam V’Lo Sa’aneh V’Layla V’Lo Dumiyah Li”, it is vital to remember the next words of the Perek: “V’Atah Kadosh Yoshev Tehillos Yisroel”. We see today, but HKBH has already planned for Machar. “Oivei HKBH L’Mapalasan Hen Misgadlin” our enemies rise only so that they may fall, their successes turned so quickly into utter decimation. Even when today is bleak, the arrival of Tomorrow brings the ability to see what has been true all along: “Ki L’Hashem HaMelucha U’Moshel BaGoyim.”