False Security

To accept upon themselves to observe the fourteenth day of the month of Adar and fifteenth in it in every year.  (Megilat Esther 9:21)

I. Purim’s two dates

Most communities observe Purim on the fourteenth of Adar.  In cities that were walled in ancient times, Purim is observed on the fifteenth of Adar.  It is not relevant whether the walls of the city are currently standing.  If the city was walled at the time of Yehoshua’s conquest of the Land of Israel, it is treated as a walled city.  What is the significance of these two dates?

Haman decreed that the enemies of the Jewish people should destroy them on the thirteenth of Adar.  Mordechai and Esther were successful in overcoming Haman but could not rescind his royal decree. The Jews’ enemies arose against them.  Throughout the kingdom of Achashverosh, the conflict raged on the thirteenth of Adar and in Shushan, the capital, it continued though the fourteenth of Adar.  The Jews triumphed and vanquished their enemies.  They celebrated their salvation on the following day.  Throughout the kingdom, the celebration took place on the fourteenth of Adar.  In Shushan, the conflict continued through the fourteenth.  The Jews of Shushan celebrated their salvation on the fifteenth.

These two days of celebration are recalled though our observance of Purim on the fourteenth and fifteenth of Adar.  In Shushan and cities walled in ancient times Purim is observed on the fifteenth of Adar.  In all other communities, it is observed on the fifteenth of Adar.

II. Uniform observance

Ramban – Nachmanides – explains that the celebration of Purim on two separate dates is inconsistent with an important principle of Torah law.  Torah law requires uniformity of practice.  Basic laws are observed in the same manner by everyone.

Of course, communities have their own unique customs and practices.  But this diversity is restricted to the details of observance, and does not extend to fundamental practice.  For example, communities have different practices regarding the point in the service at which the Sefer Torah is returned to its ark.  However, they do not differ on whether the Torah is read on Shabbat.  Communities have different practices regarding the permissibility of legumes and near-grains on Pesach.  However, there is no debate regarding actual chametz – leavened grain.  It is universally prohibited.

Purim is an exception to the requirement of uniformity.  Communities celebrate Purim on different days.  Shushan and cities that were walled in ancient times celebrate Purim on the fifteenth of Adar and all other communities observe it on the fourteenth of Adar.  What compelled the Sages to create this exception to the otherwise universal requirement of uniformity of practice?  In order to respond to this question, Ramban traces the development of the festival of Purim.

III.  Reactions to Haman’s decree

Ramban’s response is based upon his understanding of Jewish history.  He explains that although the scene of the Megilah’s narrative is Shushan in Persia, the Persian empire was no longer the center of Jewish life.   The return to the Land of Israel was underway.  The greater part of the return from exile had taken place.[1]  The process of rebuilding the land had begun.

Haman’s decree threatened the fragile Jewish community in the Land of Israel.  The danger was greatest for those living in unwalled communities.  These communities were completely exposed to the aggression of their surrounding neighbors.  Communities within walled cities had reason to feel more secure.  The walls of their cities provided them with some protection and the Jewish population dominated many of these cities.  The Jewish inhabitants were less threatened from within and more protected from threats from outside the city.  The respective attitudes of these two types of communities directly impacted the development of Purim.

 

Therefore, the Jews of unwalled cities, who lived in unwalled cities, observed the fourteenth day of the month of Adar with celebration and festive drinking, as a festival, and through sending portions of food to one another.  (Megilat Esther 9:19)

IV. The early history of Purim

Purim was established in stages.  In its early stage, Purim was a “grassroots” celebration.  This is described in the above passage.  The people, acting on their own initiative, created the celebration.  As indicated by the passage, this early adoption was not universal.  Communities in unwalled cities were the early adopters. Communities in walled cities did not participate in this initial stage.  Why did they not adopt the observance?

Ramban deduces from their behavior, that the communities in walled cities did not feel that they were in as great danger as those living in unwalled cities.  Therefore, the communities in walled cities did not continue to celebrate their victory in the years following it.

 

Because Haman the son of Hamdata, the Aggagi, afflicter of the Jews, contemplated the Jews to destroy them.  He conducted a “pur” – that is the lottery – to terrify them and to destroy them.  (Megilat Esther 9:24)

V. The establishment of Purim

In the second and final stage of the development of Purim, the Sages established it as a permanent festival.  They were persuaded to take this step by Esther and Mordechai.  Mordechai recorded the decision of the Sages in the Megilah and distributed the Megilah throughout the Persian kingdom.  In the above passage, he explains that all communities will celebrate the festival.  Haman’s intention was to destroy all Jews.  According to Ramban, this passage addressed the attitude of the Jews living in walled cities.  He told the Jews of these communities that every Jew had been in danger, even those who believed that they would be afforded protection by the walls surrounding their city.

Based on this understanding of the development of Purim, Ramban explains its two dates of celebration.  Communities in unwalled cities were assigned the fourteenth of Adar as their day of celebration.  This is the date on which these communities celebrated in the year of their salvation.  The assignment of this date to these communities reflected two considerations.  First, these communities adopted the annual celebration on their own initiative.  Second, these communities were in the greatest danger and experienced the greatest miracle.  Communities in walled cities were assigned the fifteenth of Adar as their day of celebration – the day celebrated in Shushan.[2]

In other words, the observance of Purim on the fourteenth of Adar by communities in unwalled cities preserves the record of their initiative to create the festival and it recognizes their clear perception of the danger from which they were rescued.  Because communities in walled cities did not participate in this initiative they are assigned the fifteenth of Adar as their Purim.

Ramban is answering his question.  Why is Purim an exception to the Torah’s emphasis on uniformity?  Ramban responds that if the Sages had initiated Purim, they would have created a single date for its uniform observance.  But they did not create Purim.  Its observance preceded the Sages’ formal establishment of the annual festival.  The Sages, in their formalization of Purim, did not discard the initiative of the communities of unwalled cities. They preserved the record of their initiative in their formalization of Purim observance.  They achieved this by assigning the fourteenth of Adar to unwalled cities alone.

Ramban’s explanation raises a question.  He explains that communities in walled cities did not participate in the early initiative.  They did not recognize the extent of the danger facing them.  Therefore, they are required to delay their observance of Purim to the fifteenth.  This is an interesting response to the disappointing behavior of these communities.  They observe Purim on the same day as the Jews of Shushan.  This seems more a prestigious distinction than an expression of criticism.  As RaN observes, Shushan was the site of the events described in the Megilah.  It is the place in which the miracle unfolded.[3]  Is there a further message in partnering communities in walled cities with Shushan for their celebration of Purim?  Let’s consider another issue that will help answer this question.

 

Therefore, they called these days Purim – because of the lottery, because of all the words of this letter, and what they saw concerning this matter, and what happened to them.  (Megilat Esther 9:26)

VI. The meaning of Purim

The Megilah explains that the celebration of Purim derives its name from the pur – the lottery – used by Haman to select the day on which battle would be waged against the Jews of the empire.  Why was this lottery so significant that it is commemorated in the name of the festival?

Rav Yosef Dov Soloveitchik Zt”l responds that the lottery represents the role of the accidental and the unpredictable in human affairs.  What is a lottery?  One outcome is arbitrarily selected from among other possible outcomes.  In his lottery, by chance and accident, Haman selected the thirteenth of Adar as the day for the Jews’ destruction.  Purim reminds us that we are vulnerable.  We can and must take action in response to problems and challenges that confront us. However, we cannot prepare for the unforeseeable.  Unforeseeable and unlikely events can suddenly place our wellbeing and our lives in jeopardy.  These events are like the outcome of a lottery.  They are unpredictable.  The lottery represents human vulnerability and our helplessness to prepare for the unforeseeable.[4]

 

And Mordechai said to respond to Esther:  Do not imagine to yourself to escape in the house of the king from among all the Jews.  (Megilat 4:13) 

VII.  Mordechai’s message to Esther

The theme of our vulnerability is expressed in the above passage. Mordechai directs Esther to intervene with Achashverosh on behalf of the Jews.  Esther responds with hesitation.  She argues that the time is not best for her to act.  She should wait for a more favorable moment to intercede with the king.  Mordechai responds in the above passage.  He cautions Esther to not deceive herself.  She should not imagine that she is safe in her palace.  Her destiny is tied to that of her people.  In other words, Mordechai questioned the motivation behind her hesitancy.  Perhaps, she believed that her position would save her from the destruction planned for her people.  Mordechai explained that human beings are vulnerable.  At any moment chance and unforeseen events can destroy our lives.  Did Vashti imagine she would be deposed?  What is Esther’s guarantee that she will be saved?

We can look only to Hashem for our protection.  We have very limited control over our destiny.  Events and circumstances that we cannot foresee and over which we have no control can instantaneously alter the course of our lives.  Only Hashem has true control over the affairs of humanity and over human destiny.

 

The couriers went forth in haste by the king's order, and the edict was given in Shushan the capital, and the king and Haman sat down to drink, and the city of Shushan was perturbed. (Megilat Esther 3:15)

VIII.  The message of Purim’s two dates

Let us now return to our question.  Why were communities in walled cities paired with Shushan to celebrate Purim on the fifteenth of Adar?  The communities in walled cities did not fully understand Mordechai’s lesson.  They were guilty of the perspective that Mordechai suspected motivated Esther.  They believed they would be protected by the walls surrounding their communities.  Mordechai explained to them that their sense of security was delusionary.  He directed them to observe Purim with those who were most aware of human vulnerability and our dependence upon Hashem.  This was the community of Shushan.  The Jews of Shushan were at the center of the events that unfolded.  They were welcome guests of the king’s feast and soon after scheduled for annihilation.  Mordechai assigned to the communities in walled cities the fifteenth of Adar as a message.  Let the community of Shushan be your role-model. Replace your delusion of control and safety with their recognition of human frailty and vulnerability.  Turn to Hashem and recognize your dependence upon Him.

IX. An insight into prayer

Rav Soloveithchik explains that this is one of the basic messages of prayer.  In prayer we turn to Hashem.  We ask for health, safety, salvation, sustenance, and the fulfillment of our other needs and desires.  The process of petitioning Hashem has a twofold purpose.  We hope that our prayers will be answered.  Also, we are acknowledging our frailty and dependence upon Hashem.[5]

____________________________ [1] Ramban’s assertions regarding the timeline of resettlement of the Land of Israel are not generally accepted. RaN (Comments on Alfasi, Mesechet Megilah 1a) rejects Ramban’s position.  He contends that the greater part of the return to and resettlement of the Land of Israel took place after the events recalled by Purim.

[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Mesechet Megilah 2a.

[3] Rabbaynu Nissim ben Reuven, (RaN) Notes to Commentary of Rabbaynu Yitzchak Alfasi, Mesechet Megilah 1a.

[4] Rav Yosef Dov Soloveitchik, Days of Deliverance, (KTAV 2007), p 12.

[5] Rav Yosef Dov Soloveitchik, Days of Deliverance, (KTAV 2007), p 6.