Description: Purim 05
Sichos Rav Shimshon Pincus
Purim 05
Chazal say, that when Moshiach comes, all of Kisvei Hakodesh will become batail, meaning not relevant, other than Chumash, and Megillas Esther. What this shows us is that the whole Torah can be divided into two parts. Chumash and Megillas Esther, and the Nevi’im, sefer Yehoshuah through Trei Asar, and the Kesuvim, can all be put aside, because all that they say are included in Chumash. But what is taught by Megillas Esther can’t be learned anywhere else, therefore it can’t become batail. What does this mean?
According to what we have explained, the message of Megillas Esther is a big chiddush. It goes against the ‘policies’ set in place by the Torah of how this world is run. It teaches us a whole new approach that Hashem can and will take. Hashem will say, stand aside and let me drive! Although what we have done is deserving of punishment, and we don’t have any merits to have a redemption – Hashem will go beyond those rules because of His love for us. That’s Megillas Esther! It’s a limud which can’t be deduced from the Torah or from Nevi’im – therefore it’s eternal.
If we think about the story of the Megillah, Hashem demonstrates that the whole premise of the world, politics and power, can be changed in a moment. Things that were built up over decades, kingdoms and followings, can be cast away by Hashem in a fleeting second. Haman was of the richest men alive, and within one day, all his wealth went over to Mordechai. He was the second most powerful man in Persia, certainly something he worked decades to accomplish, to climb through the ranks of the king’s advisors until he was promoted to second in command, and it all dissolved in the span of one day. From early morning, when he went to convince the king to hang Mordechai, he was sent to lead him through the streets, returned to Esther’s party, and was hung on the gallows he himself built. Natural course of events would necessitate that this take time – but on Purim it changed in an instant. When Hashem steps in directly – nothing stands in the way – as long as we step aside.
With this we can understand what Mordechai and Esther were arguing about. Esther sent clothing for Mordechai to wear. Esther looked at the situation as one which requires hishtadlus. The approach would be for Mordechai to come before the king and start to convince him to change his decree. But that would require him to be clothed properly. Mordechai refused, because he saw that this decree was sealed in heaven. At this point, there was no hishtadlus, nothing we would do could change the decree. The only approach was to try and invoke Hashem’s mercy. This wasn’t just any tefillah, and it wasn’t even an approach of teshuvah. Mordechai saw that even teshuvah wouldn’t help at this point. If he was trying to get Klal Yisrael to do teshuvah he wouldn’t have had them fast on Pesach! He gathered the children who hadn’t sinned, hadn’t eaten from Achashveirosh’s party – because he was trying to accomplish something different. He was trying to invoke Hashem’s mercy. Hashem would see the children, and Hashem would see that Klal Yisrael isn’t keeping Pesach – because if Klal Yisrael disappears there won’t be any Pesach. The only approach was one of ‘tze’akah,’ screaming out to Hashem, tzom, u’bechi, u’mispaid.
Sichos Rav Shimshon Pincus
Purim 05
Chazal say, that when Moshiach comes, all of Kisvei Hakodesh will become batail, meaning not relevant, other than Chumash, and Megillas Esther. What this shows us is that the whole Torah can be divided into two parts. Chumash and Megillas Esther, and the Nevi’im, sefer Yehoshuah through Trei Asar, and the Kesuvim, can all be put aside, because all that they say are included in Chumash. But what is taught by Megillas Esther can’t be learned anywhere else, therefore it can’t become batail. What does this mean?
According to what we have explained, the message of Megillas Esther is a big chiddush. It goes against the ‘policies’ set in place by the Torah of how this world is run. It teaches us a whole new approach that Hashem can and will take. Hashem will say, stand aside and let me drive! Although what we have done is deserving of punishment, and we don’t have any merits to have a redemption – Hashem will go beyond those rules because of His love for us. That’s Megillas Esther! It’s a limud which can’t be deduced from the Torah or from Nevi’im – therefore it’s eternal.
If we think about the story of the Megillah, Hashem demonstrates that the whole premise of the world, politics and power, can be changed in a moment. Things that were built up over decades, kingdoms and followings, can be cast away by Hashem in a fleeting second. Haman was of the richest men alive, and within one day, all his wealth went over to Mordechai. He was the second most powerful man in Persia, certainly something he worked decades to accomplish, to climb through the ranks of the king’s advisors until he was promoted to second in command, and it all dissolved in the span of one day. From early morning, when he went to convince the king to hang Mordechai, he was sent to lead him through the streets, returned to Esther’s party, and was hung on the gallows he himself built. Natural course of events would necessitate that this take time – but on Purim it changed in an instant. When Hashem steps in directly – nothing stands in the way – as long as we step aside.
With this we can understand what Mordechai and Esther were arguing about. Esther sent clothing for Mordechai to wear. Esther looked at the situation as one which requires hishtadlus. The approach would be for Mordechai to come before the king and start to convince him to change his decree. But that would require him to be clothed properly. Mordechai refused, because he saw that this decree was sealed in heaven. At this point, there was no hishtadlus, nothing we would do could change the decree. The only approach was to try and invoke Hashem’s mercy. This wasn’t just any tefillah, and it wasn’t even an approach of teshuvah. Mordechai saw that even teshuvah wouldn’t help at this point. If he was trying to get Klal Yisrael to do teshuvah he wouldn’t have had them fast on Pesach! He gathered the children who hadn’t sinned, hadn’t eaten from Achashveirosh’s party – because he was trying to accomplish something different. He was trying to invoke Hashem’s mercy. Hashem would see the children, and Hashem would see that Klal Yisrael isn’t keeping Pesach – because if Klal Yisrael disappears there won’t be any Pesach. The only approach was one of ‘tze’akah,’ screaming out to Hashem, tzom, u’bechi, u’mispaid.