The question, “Why do we celebrate Purim?”
seems easy enough to answer. We rejoice because Haman/Achashveirosh
decreed all Jews would die, and G-d miraculously orchestrated our
salvation. Haman’s individual character and background would seemingly
be trivial to the essence of the Purim story.
But this is not
so. Both the Megillah and the Gemara portray the Purim story as a
battle against Haman, particularly against Haman the Amalekite.
1.
We read about the commandment to remember Amalek specifically on the
Shabbos preceding Purim in order to be “makdim zechira la’asiah” -- to
read about the Mitzvah to remember Amalek prior to the eradication of
Haman, the latter being a descendant of Amalek. This Gemara implies that
killing Haman was a fulfilment of the Mitzvah to eradicate Amalek.
Sefer HaChinuch (603) goes further writing that “we should really read
this passage on Purim itself because it is from the themes of Purim
since Haman was from Amalek…” (See also, Ramban to Devarim 25:17)
2.
The Gemara (Megillah 7a) notes that though the joy over the Purim
salvation was great, it was initially unclear how the Jews were to mark
the event. Esther requested that the Sages write the Purim story and
include it in Tanach. Esther further requested that they establish the
days of Purim as days of joy and reading the Megillah for future
generations. At first, the Rabbis had doubts about this because they
were unsure whether it was appropriate to add another description of our
war against Amalek in Tanach. In the end, they found scriptural
allusions that indicate that there is room to write about the battle of
Amalek once again. Accordingly, the Sages composed Megillas Esther (the
Scroll of Esther) and established Purim as an eternal holiday.
It
is clear that the Megillah and the holiday of Purim only came into
existence as an expression of the Mitzvah to eradicate Amalek. Absent
Haman’s connection to Amalek we have neither the Megillah nor Purim.
3.
Each Shabbos we read a Torah portion following a standardized annual
cycle. However, on special days, like holidays, fast days, or Rosh
Chodesh, we insert a special Torah reading that is "me'ein hame'ora,"
based on the character of the day. On Purim we read the story of how
Amalek attacked us when we left Egypt. (Megillah 30b)
4.
The prayers of Purim focus heavily on Haman. In “Shoshanas Yaakov,” we
curse Haman. In “Asher Heinei” we mentioned Haman the Amalekite.
Why
are we so obsessed with Haman? Why is the Amalek connection so
important to the story of Purim? Shouldn’t the storyline primarily be
that we were spared from death?
The Mechilta
The Torah
writes (Shmos 17:14), “I (G-d) will erase the memory of Amalek from
beneath the heavens.” The Mechilta (end of Beshalach) comments, “The
word ‘memory’ teaches that Haman is included. ‘Amalek’ simply refers to
Amalek ((עמלק כמשמעו”
The Mechilta is very difficult to
understand. Haman was a descendant of Amalek. Why does the Torah need
to add an extra word to teach us that Haman must also be eradicated?
R. Soloveitchik’s Amalek
R.
Joseph B. Soloveitchik (Kol Dodi Dofek, ch. 10) quoted his father, R.
Moshe Soloveichik, to explain the following discrepancy.
In
Hilchos Melakhim (5:4) Rambam writes that we cannot currently fulfill
the commandment to destroy the seven Canaanite nations because “their
memory has already been erased,” i.e. they have been mixed in with other
nations and we cannot identify them. However, in the very next
Halacha, Rambam cites the commandment to destroy Amalek and neglects to
mention that their memory has been erased. Why? R. Moshe Soloveitchik
explained that the commandment to destroy Amalek does not apply only to
biological Amalekites, but to any nation like Amalek who attempts to
destroy the entire Jewish nation. Thus Rambam holds that the Mitzvah to
destroy Amalek has contemporary relevance despite the fact that we
cannot identify the nation of Amalek. [It is said that R. Joseph
Soloveitchik applied this to the Nazis.]
As a Halachik (legal)
matter this is difficult to accept. All non-Jewish lineage is paternal
and is passed on biologically via one’s father. Where do we see that
Amalek is different?
There is an incredible Yerushalmi (Yevamos
2:6). While discussing the position of R. Yochanan that non-Jews have
no Halachik lineage, the Yerushalmi asks:
“But it says in the
Megillah, “Haman, son of Hamedasa the Aggagite” [obviously non-Jews have
recognized lineage]? [The Gemara answers] Do you think that Haman was
actually Hamedasa’s son?! No, he was called such, because he was a
murderer the son of a murderer.”
In other words, Haman was
comparable to “Hamedasa” and Amalek in his enmity toward the Jews, but
Haman did not biologically descend from Hamedasa, and hence from Amalek.
(R. Yerucham Fishel Perlow to Sefer Ha-Mitzvos Le-Rasag understands
the Yerushalmi this way).
This Yerushalmi strongly supports R.
Soloveitchik’s idea. Though Haman was not a biological descendant of
Amalek, our Sages clearly treat Haman as an Amalekite. This can only be
understood in light of R. Soloveitchik’s novel thought that anyone who
behaves like an Amalekite has the status of one.
But where did
the Yerushalmi learn this? Where is the scriptural source that one who
behaves like Amalek must be eradicated like an Amalekite?
This is
the Mechilta. Comes the Mechilta and says, true, a biological
descendent of Amalek is “Amalek” and we must destroy him. But how do I
know that a non-biological replica of Amalek must also be exterminated?
The Torah adds the word “memory” to say “even Haman” -- even R.
Soloveitchik’s Amalekite -- must be eradicated.
Purim & Amalek
Perhaps
this explains the significant attention given to Haman/Amalek. It is
true that the Jewish population was spared from mass genocide. But the
story of Purim transcends any particular national salvation. It is the
story of G-d’s commitment, His oath, to eradicate not just Amalek but
anyone who will follow in their ways and brazenly tries to kill the
entire Jewish nation.
Purim was a true expression of “Milchama
laShem ba'Amaleik midor dor;” “an eternal battle of G-d with Amaleik
from generation to generation.” It is thus unsurprising that Purim is
unique in its as eternal status as a holiday.
“…that it will
stand forever; this is the greatness of Purim beyond the other festivals
of the Jews, in that they will be nullified and the festival of Purim
will remain forever.” (Yalkut Mishlei 9)
“All of the books of the
Nevi'im (Prophets) and all of the Ketuvim (Hagiographa) are destined to
be nullified in the messianic era, except for the Scroll of Esther; it
exists like the five books of the Torah and the laws of the Oral Torah,
which are never annulled.” (Rambam, end of Hil. Megillah)
Mark Twain famously wrote in the late 1800’s.
“The
Egyptian, the Babylonian, and the Persian rose, filled the planet with
sound and splendor, then faded to dream-stuff and passed away; the Greek
and the Roman followed, and made a vast noise, and they are gone; other
peoples have sprung up and held their torch high for a time, but it
burned out, and they sit in twilight now, or have vanished. The Jew saw
them all, beat them all, and is now what he always was, exhibiting no
decadence, no infirmities of age, no weakening of his parts, no slowing
of his energies, no dulling of his alert and aggressive mind. All things
are mortal but the Jew; all other forces pass, but he remains. What is
the secret of his immortality?"
Purim contains the answer.
“Milchama laShem ba'Amaleik midor dor” - “an eternal battle of G-d with
Amaleik from generation to generation.”
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