Sequel to "Amalek is alive and well..." Pt. 3

27 Shevat 5772


(I was actually heading towards a completely different ending until I suddenly found myself here.)

To understand who might be at risk from today's 'Haman', we have to look at what precipitated the first Purim decree, see how those same conditions might have been manifested in mid-20th century Europe and how and where they might be replicated today?

I found a nice little shiur by Menachem Leibtag at The Tanach Study Center online that addresses some of these questions:

As every book of the Tanach contains a prophetic message, Megillat Esther should be no different. It is commonly understood that the Megilla teaches us how to see the 'hidden hand' of God behind the events that ultimately lead to Bnei Yisrael's salvation from Haman. Some even suggest that the Megilla's use of the name Esther (from the Hebrew verb 'lehastir' - to hide) instead of her real name - Hadassa (see 2:7) teaches us this very lesson.

However, if the Megilla wants to show us how God saved His people, why isn't this message explicit? Furthermore, why isn't God's Name ever mentioned? Most every other sefer in Tanach expresses this point explicitly. Why is Megillat Esther different?

Furthermore, most all other seforim in Tanach explain not only how God saves Am Yisrael, but also why they are being punished. This theme of divine retribution is explicit in the Torah in the tochachot (Vayikra 26:3-46, Devarim 11:13-17, 28:1-69, etc.) and reiterated over and over again by all of the prophets. In fact Chazal's explanation of the name Esther reflects this very same concept:

"Esther min ha-Torah minayin?" What is the source in Torah for the story of Esther?] "ve-Anochi haster aster panai ba-yom ha-hu" [I will surely hide my face from you on that day.] (Devarim 31:18 / See Chullin 139b).

However, if we take a closer look at that pasuk in Devarim, we find that its message is significantly different. Rather than explaining how God 'saves' Am Yisrael in a 'hidden manner', it explains how God 'punishes' them:

"And God told Moshe, after you die... this nation will leave Me and break My covenant...And My anger will be kindled against them on that day and I will forsake them, ["ve-histarti panai"] and I will hide My face from them... and many evils and troubles shall befall them - & they will say on that day, these evils are because God is not among us. - Ve-anochi haster astir panai ba-yom ha-hu - and I will hide My face from them on that day because of all the bad that they have done... [Therefore,] - Write down this song and teach it to Bnei Yisrael, so that it will be My witness..." (see Devarim 31:16-18).

In these psukim, God warns Bnei Yisrael that should they betray His covenant, great evil will befall them. Even though it may appear to Bnei Yisrael that God has left them, these psukim teach them that God only appears to be 'hiding His face' ['hester panim"] from them.

Nonetheless, Bnei Yisrael are expected to realize that their punishment is from God. Therefore, Moshe is to teach Bnei Yisrael Shirat Ha'azinu in order that they recognize this. The shira will teach Am Yisrael to contemplate their predicament and relate their punishment to their wayward behavior. To verify this point, simply read Shirat Ha'azinu [note especially 31:19-20.] Above all, Shirat Ha'azinu explains how we are to determine why we are being punished. In that song, we are told:

"Zechor yemot olam, binu shnot dor va-dor..." (Devarim 32:7). [Remember the days of old; consider the years of ages past.]

The shira teaches us to contemplate our history, especially how and why we were chosen (see 32:8-9), in order to realize why we are being punished. It reminds us that when something does go wrong, it is our fault, not God's (see 32:4-6!).

Even though God may hide His face, Shirat Ha'azinu does promise that God will ultimately redeem His people, however, not necessarily because they deserve redemption. Rather, God will have mercy on our pitiful predicament (see 32:26-27, also 32:37-38) and save us at the 'last minute'.

Most all of the prophets deliver a very similar message. They explain to Bnei Yisrael what they have done wrong, and hence why they are being punished. Prophecy teaches man not only to thank God for salvation, but also to recognize his faults and correct his mistakes.

Therefore, the Megilla should be no different, and especially because its name alludes to the pasuk in Chumash that commands us to search for a reason why we are punished. [This supports the Gemara's question in Masechet Megilla 12a (middle) "sha'alu talmidav et Rashb"i: mipnei ma nitchayvu..."]

Even though the Megilla does not provide an explicit reason for this impending punishment, this background and its name suggest that we search for a 'hidden' (or implicit) one. To find that reason, we must consider prophetic and historical setting of that time period.

Sequel - Part 4