Toras Purim 5775


Toras Purim 5775

Toras Purim 5775

תורת פורים תשע”ה

Toras Purim 5775 and Beyond!!!!!

So here goes again. Not again, still. We are constantly accepting the Torah that HaShem gave us, some score and twenty something years ago, around that time when, you know, great things happened to us and continue to happen to us. After all is said and done and heard (that’s the Zohar, by the way, that says that we always have to have to hold on to the נשמע, the hearing). So now, where was I? Oh right, once again lost on a tangent of Drush and intrigue. Oh well, that’s the way life goes. Haman wouldn’t have wanted it any other way. Ok, now for the fun stuff……

The Medrash and the Maaseh (Esther Rabbah????) states that the word המלך mentioned in the Megillah refers to the King of all Kings, HaShem. (Now I will not tell you the exact text of the Medrash, because that would allow you to dispute the above thesis, so suffice it to say that I know where this Medrash is and you don’t). As I was saying, or to be more precise, as the Medrash was stating, HaShem’s Name doesn’t appear outright in the Megillah, but we know He’s there (ואפילו בהסתרה). So, how does that help us? Well, let’s take a look at a few of the instances and see the amazing Megillah that HaShem allowed us to read and understand (albeit with a few clops to get rid of Haman, but he was never worth much anyway). So, here goes:

1:2 בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה, in those days, when King Achashveirosh sat on his royal throne which was in Shushan the capital. The Medrash states that the word כְּשֶׁבֶת alludes to Shabbos, so we can suggest as follows: The Medrash (this one I will tell you is in Vayikra Rabbah 27:10 – did you look it up?) states that an animal is required to experience Shabbos prior to its being offered as a sacrifice, and similarly a Jewish baby boy is required to experience Shabbos prior to his circumcision, similar to one who must see the empress before seeing the queen. The Taz (Yoreh Deah 265) suggests that this is the source for a Shalom Zachor taking place on Shabbos before the circumcision. Based on this we can interpret the verse as follows: כְּשֶׁבֶת הַמֶּלֶךְ, Shabbos, the Empress, comes prior to the Queen (don’t ask me now in this state of being inebriated (I tried to say inebriation but the dictionary said there’s no such word – what do they know anyway?) what the difference is between an Empress and a Queen). The words עַל כִּסֵּא allude to the circumcision where we place a chair for Eliyahu HaNavi. The words אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה also allude to Bris Milah, as the word בְּשׁוּשַׁן can be read as בְּשָׂשׁוֹן, with joy, which is an allusion to Bris Milah. Furthermore, the word הַבִּירָה refers to beer which is traditionally served at a Shalom Zachor (and on Purim). By the way, the roshei teivos (don’t ask me what that means) of the words עַל כִּסֵּא equals the word המילה.

  1. 1:5 וּבִמְלוֹאת הַיָּמִים הָאֵלֶּה עָשָׂה הַמֶּלֶךְ לְכָל הָעָם הַנִּמְצְאִים בְּשׁוּשַׁן הַבִּירָה לְמִגָּדוֹל וְעַד קָטָן מִשְׁתֶּה שִׁבְעַת יָמִים בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ, and when these days were fulfilled, the king made a seven-day feast for all the people who were present in Shushan the capital, great and small alike, in the courtyard of the garden of the king’s palace. So I have wondered for a long time, who were these Jews who were “found” in Shushan? Were they lost? Something just doesn’t add up. So the Gemara (Megillah 6b) states that אם יאמר לך אדם יגעתי ולא מצאתי אל תאמן לא יגעתי ומצאתי אל תאמן יגעתי ומצאתי תאמן, if one will tell you that “I toiled and did not find,” do not believe him. If he claims “I did not toil and I found,” do not believe him. If, however, he declares, “I toiled and I found,” then believe him. The Sfas Emes understands the word מצאתי , “I found,”  to be referring to a lost article, so he wonders how someone can toil to find a lost article (of course we know that people lose things all the time and they shvitz away to find it)? The Sfas Emes answers that just like we find that HaShem taught Moshe the Torah and he would keep forgetting it until HaShem gave it to him as a present, so too when we study Torah and toil in it, HaShem gives it to us like a lost article, i.e. as a present. OK, so how does this apply to the people in Shushan? Were they Achashveirosh’s presents for the party? Highly unlikely. Lo and behold, while reading the Megillah this year, I struck upon a goldmine of an answer, as later on it is said (4:16)  לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל הַמֶּלֶךְ אֲשֶׁר לֹא כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי, “go, assemble all the Jews that are to be found in Shushan, and fast for me; do not eat or drink for three days, night or day; and I  , with my maids, will fast also. Thus I will come to the king though it is unlawful; and if I perish, I perish. Thus, initially the Jews may have been lost in Shushan because, as Haman waxed so eloquently, they were (3:8) מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים, scattered abroad and dispersed among the peoples. However, once Esther declared that the Jews unite, they were no longer “lost.” It is noteworthy that regarding herself Esther proclaimed, וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי, literally translated as “and if I perish, I perish,” which can be interpreted to mean, “if my plan doesn’t work,” then “if I am lost, I am lost,” i.e. if our unity does not effect a change in the decree, we will still be deemed to be “lost.” Now for those who are still sober, you may be wondering how this explanation relates to the word הַמֶּלֶךְ. In truth, at one point in my sober state I was wondering the exact same thing. Can we even begin to posit that HaShem made the Jews lost? This would be a denial of free will! Have no fear, as we can even “find our way out” of this difficulty. We know that HaShem always precedes the healing before the blow, and in Shushan, HaShem provided the healing by orchestrating that Achashveirosh would invite the Jews to the party and this would set off HaShem’s wrath against the Jews. Subsequently, when the Jews realized that without HaShem’s compassion they would be “lost” forever, they repented and lived happily ever after. Amen!
  2. 1:8וְהַשְּׁתִיָּה כַדָּת אֵין אֹנֵס כִּי כֵן יִסַּד הַמֶּלֶךְ עַל כָּל רַב בֵּיתוֹ לַעֲשׂוֹת כִּרְצוֹן אִישׁ וָאִישׁ, and the drinking was according to the law, there was no coercion, for so the king had established for every officer of his house to do according to each man’s pleasure. This one, which we have been just informed by the editors is the end of Toras Purim for this year (don’t be sorry, even if Moshiach comes today, Purim continues for eternity and we’ll be back with more delights next time), is amazing, truly incredible. The Gemara (Shabbos 88a) states ויתיצבו בתחתית ההר א”ר אבדימי בר חמא בר חסא מלמד שכפה הקב”ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו שם תהא קבורתכם א”ר אחא בר יעקב מכאן מודעא רבה לאורייתא אמר רבא אעפ”כ הדור קבלוה בימי אחשורוש דכתיב {אסתר ט-כז} קימו וקבלו היהודים קיימו מה שקיבלו כבר, in short, HaShem held the mountain over the heads of the Jewish People and warned them that if they did not accept the Torah, they would be buried under the mountain. Thus, we can interpret our verse to mean that the “drinking,” i.e. the acceptance of the Torah, which is referred to as drinking (wine, milk, water etc.) this time was without coercion. Now, one last point. What does it mean כִּי כֵן יִסַּד הַמֶּלֶךְ, for so the king had established? Does this mean that HaShem “forced” the Jews to accept the Torah willingly? That would be sort of an oxymoron if you ask me (OK, so maybe you didn’t ask me because you just want to go and get drunk, especially after hearing about all this “free” drinking!) No, this cannot be the meaning of the word יִסַּד. Rather, we can suggest that the word יִסַּד equals in gematria the word עַד, and the Zohar states that the word עַד is the Name of HaShem. Furthermore, the word עַד means a jewel (see Shemos 33:4) so the verse can be interpreted to mean that when HaShem demonstrated His love for the Jewish People by saving them from Haman’s diabolical schemes, they understood that HaShem was restoring their “crown,” i.e. the crowns that they had received at Sinai when they declared נַעֲשֶׂה וְנִשְׁמָע, we will do and we will obey. So the verse means that HaShem showed His love for His people by giving them an opportunity to regain their lost crowns (here we go with lost articles again) and accept the Torah willingly and out of love.

OK, more next year in Yerushalayim Habenuyah!

If you want more now please email me at Ilovedrushandgematriyos@gmail.com and I will make sure to flood your inbox!

אמן ןאמן כן יהי רצון! אכלו ושתו אכלו ושתו, מהרת במהרה בימינות אכי”ר!!!!!!!

See more Drushim and Shtusim at www.www.zzz.qqq.youarereallygoingtoenjoythiewebsite.net.pur.end

Oh I almost forgot the sponsors: Don’t you remember I asked you last year if you would sponsor and you said you definitely would? OK, so today is not a day to break your promises so go right ahead and cut a nice big check. Go ahead, you won’t lose anything if you do!

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