“They who mention towns and walled cities

from the days of Yehoshu’a bin Nun

will not remain servants of Ahashverosh” (Rav A.I. Kook)

Rav M. Elon

1. “Servants of Ahashverosh”

We begin Sefer Vayikra this week - and with Purim occurring this coming week – we will discuss both Vayikra and Purim.

The topic of this shiur is taken from a statement of Rav A.I. Kook, and is one of those statements with which one should adorn his calendar. In 5674, 1914 according to the Gregorian calendar, the year in which the First World War broke out, Rav Kook writes:

“They who mention towns and walled cities from the days of Yehoshu’a bin Nun are unable to remain servants of Ahashverosh”

What does this deep statement mean? First we will examine the Talmudic explanation of these words.

In Megillat Ester it is repeatedly emphasized that Purim is celebrated on two separate dates. There is the day of the “Perazim” – the un-walled towns – which is celebrated on the fourteenth of Adar; and there is the day of those cities which were surrounded by a wall since the times of Yehoshu’a bin Nun, which is celebrated on the fifteenth of Adar.

As the Mishnah in Masekhet Megillah states:

“Cities surrounded by a wall since the days of Yehoshu’a bin Nun read (the Megillah) on the fifteenth (of Adar); villages and large cities read (it) on the fourteenth.”

(Megillah 1:1)

The Gemara then deals with the question as to why the date of Purim for those who live in walled cities is reliant on whether the city was walled “since the days of Yehoshu’a bin Nun.” We will deal with the Gemara’s solution shortly.

“Servants of Ahashverosh” is in fact a Halakhic concept which appears in the Talmud. When the Gemara deals with the question of the absence of the recital of Hallel on Purim, the Gemara answers:

“For we are still the servants of Ahashverosh.”

(Megillah 14a)

Indeed they had been saved from the cruel decree of Haman – and death itself – yet they have simply regained their original status prior to Haman’s appearance. They were still subjects of the Persian Empire, they were still servants of Ahashverosh.

This then is the meaning of the conclusion of Rav Kook’s declaration regarding the month of Adar – “servants of Ahashverosh.”

It is fascinating to note that according to Hazal (Our Sages of blessed memory) the Hallel which states: “Halleluyah! (“Praise God!”) Give praise, O servants of God,” (Tehillim 113:1,) was said by Pharaoh. Pharaoh, who at midnight – when God smote every firstborn in Egypt – comes to Mosheh and Aharon in a terrified state, and tells them “Rise up, get out,” (Shemot 12:31), is answered (according to Hazal) by Mosheh, who says: “You are our king.” Pharaoh then answers him that neither he, Mosheh, nor Am Yisra’el are his servants, rather they are the servants of God. Mosheh persists and insists that Pharaoh declare that Am Yisra’el are solely the servants of God. Indeed Pharaoh declares “Halleluyah! Give praise, O servants of God…”

Thus the appropriate context of Hallel is solely when we are free of the reign of any foreign powers or nations.

2. “Walled cities from the days of Yehoshu’a bin Nun”

The Ramban, (Nachmanides,) and after him the Rashbez, (Rabi Shimon bar Zemah,) pose the following question: What festival is there that is celebrated on two separate dates, some of Am Yisra’el celebrating it on one date, and another portion of the nation celebrating it on a separate date? Certainly we may consider Yom Tov Sheni shel Galuyot, (The second day of Yom Tov in the Diaspora,) yet this has a simple solution. The second day of Yom Tov is celebrated as Yom Tov itself in the Diaspora owing to the doubt as to when the correct date of the Festival occurs. There remains only one set date of the Yom Tov.

Furthermore, specifically in that Festival which is characterized by Ester’s call of “Go, assemble all the Jews,” (Ester 4:16,) and which comes to rectify the situation mentioned in the beginning of the Megillah: “There is a certain people, scattered abroad and dispersed,” (ibid. 3:8) – specifically on this Festival which has the unity of Am Yisra’el at its core, two separate days are established for its celebration? Establishing two separate days for the Festival would seem to perpetuate the divisiveness within the nation!

There is an additional question which we hinted at the start of the shiur. Since it was established that Purim would be celebrated on two separate days, why is the era of Yehoshu’a bin Nun chosen as the reference point for establishing when a specific city will celebrate Purim? Why do we not refer to cities that were walled during the era of Mordekhai and Ester? Indeed this leads to the ludicrous situation whereby the Jews of Shushan – which was not walled during the days of Yehoshu’a – are to celebrate Purim on the fourteenth of Adar, when the basis for the “Purim of walled cities” on the fifteenth of Adar is Shushan itself! (Since the Jews of Shushan were permitted to further defend themselves against their enemies for an additional day in Shushan.)

Let us examine the words of the Rambam:

“The following are the days (on which the Megillah) is read:

Every city which was surrounded by a wall in the days of Yehoshu’a bin Nun, whether in Erez Yisra’el or in the Diaspora, even though it presently has no wall, reads the Megillah on the fifteenth of Adar – and such a city is called a ‘kerakh,’ (‘metropolis.’)

And every city that was not surrounded by a wall in the days of Yehoshu’a bin Nun , even though it is currently surrounded by a wall, reads the Megillah on the fourteenth (of Adar) – and such a city is called an ‘ir,’ (‘city.’)”

(Rambam, Hilkhot Megillah 1:4.)

The Rambam then moves on to explain the absurd reality, so to speak, of Shushan being a city wherein Purim is celebrated on the fourteenth of Adar.

“Shushan the Capital, even though it was not surrounded by a wall in the days of Yehoshu’a bin Nun reads (the Megillah) on the fifteenth (of Adar) since the miracle occurred there, as the verse states: ‘And they rested on the fifteenth,’ (Ester 9:18.)”

(ibid. 1:5)

The Rambam explains that according to the basic criterion of “cities surrounded by a wall in the days of Yehoshu’a bin Nun” – Shushan would be required to read the Megillah and celebrate Purim on the fourteenth of Adar. However, since the miracle of Purim occurred in Shushan, Hazal established that Shushan, too, would celebrate Purim on the fifteenth of Adar.

Thus Jerusalem’s status is far greater than that of Shushan – for it is the pivotal reason of Purim’s differing dates that requires that Jerusalem observe Purim on the fifteenth of Adar. Shushan, however, is in fact required to observe Purim on the fourteenth of Adar, and it is only to avoid the unusual situation of Shushan not observing the historical event that took place within its own borders that led Hazal to alter the date of Purim that Shushan is required to commemorate.

Why were the days of Yehoshu’a bin Nun chosen as the reference point for the establishment of Purim’s dates?

“Why was the matter (of the dates of Purim) made dependent on the days of Yehoshu’a bin Nun? In order to give honor to (the cities of) Erez Yisra’el which lay in ruin at that time (of the Purim miracle.) In order that they will read (the Megillah) on the fifteenth (of Adar) as the inhabitants of Shushan do, and they will be considered as cities surrounded by a wall – even though at present they lie in ruin, for they were surrounded (by a wall) in the days of Yehoshu’a.

Thus this miracle (of Purim) will include a commemoration of Erez Yisra’el.”

(ibid.)

Thus due to the ‘honor of Erez Yisra’el’ we have a rather ‘strange’ festival. Throughout the world the Megillah is read on the fourteenth of Adar, yet some read it on the fifteenth of Adar in corresponding to Jerusalem’s observance of Purim. We might say that this is a direct transgression of the negative prohibition of “Lo titgodedu” – “Do not make separate factions” – each community observing Purim on a different date. However in truth this is not the case, for this can be considered as two separate Batei Din (courts) within one city – in which case one may follow the rulings of his Beit Din.

Despite this, the separate dates and the division which Purim seems to affect must be understood.

It is interesting to note how the Megillah emphasizes the existence of these two different dates on which to celebrate Purim.

“The Jews confirmed, and took upon themselves, and upon their seed, and upon all who joined them, without fail, to observe these two days in their prescribed manner, and in their appointed time each year;

And that these days should be remembered and celebrated throughout every generation… and that these days of Purim should never cease among the Jews…

To establish these days of Purim in their appointed times…”

(Ester 9:27,28,31)

The name “Purim” – in the plural – hints at the existence of two days of Purim. For it is named thus after the “pur” – the “lot” – that Haman cast when choosing a date for his evil plan. Why then is Purim not called “Pur” in the singular?

Certainly we may answer that this festival has two separate dates on which it is to be celebrated, two festivals of “Pur,” hence the name Purim in the plural. Thus the two-day nature of Purim is an essential, defining aspects of the festival.

Yet still we must clarify this issue further – for the only significance of the fifteenth of Adar for someone who celebrates Purim on the fourteenth is the absence of Tahanun (the penitential prayer recited after the Shemoneh Esreh of Shaharit and Minhah.) Thus it seems that the two days of Purim are two independent entities.

3. “They offered honor to Erez Yisra’el”

Why, then, are there two separate days of Purim?

We mentioned the Rambam’s explanation that these two days were instituted out of respect for Erez Yisra’el. In fact the Gemara records a dispute about this:

“Rabi Yehoshu’a ben Korhah says: ‘Cities surrounded by a wall since the days of Ahashverosh read (the Megillah) on the fifteenth (of Adar) similar to Shushan – just as Shushan was surrounded by a wall since the days of Ahashverosh, and (there) they read (the Megillah) on the fifteenth, so too every (city) surrounded by a wall since the days of Ahashverosh reads (the Megillah) on the fifteenth.’”

(Megillah 2b)

In the ensuing discussion the Gemara brings the reasoning of the opinion of the Tanna (Mishnaic Sage) of the Mishnah, which is established as Halakhah, that the reference point for walled cities regarding the reading of the Megillah is the days of Yehoshu’a bin Nun. (The Tanna bases his opinion on a gezeirah shavah – the comparison of similar terminology of two different verses, utilizing each verse to explain and clarify the other.)

In fact, the motive of “the honor of Erez Yisra’el” appears in the Jerusalem Talmud:

“Cities surrounded by a wall since the days of Yehoshu’a bin Nun read (the Megillah) on the fifteenth (of Adar.)

Rabi Simon (said) in the name of Rabi Yehoshu’a ben Levi: ‘They offered honor to Erez Yisra’el which was desolate at that time, and they (made the date for the reading of the Megillah) dependent on the days of Yehoshu’a bin Nun.’”

(Talmud Yerushalmi, Megillah 1:1)

The basis, then, for the two day festival of Purim is the “honor of Erez Yisra’el.” Let us examine this concept further.

What is the miracle of Purim? The miracle of Purim is greater than the miracle of Pesah in a certain respect – for on Pesah we were liberated from slavery, whereas on Purim our salvation was from complete annihilation. In general terms, the miracle of Purim demonstrated that the world has a leader and director, the world has a King Who is far above the influence of cruel despots. Even when God’s name does not appear explicitly in the Megillah, still “The King” – the King of the universe leads and directs everything.

4. “And may Harvonah, too, be remembered for good”

An extremely interesting expression of this concept is the words we say at the conclusion of the reading of the Megillah, after the berakhah concluding the Megillah:

“And may Harvonah, too, be remembered for good.”

(Concluding words of the “Shoshanat Ya’akov” paragraph.)

Who was Harvonah that is to be “remembered for good?”

Recalling the events of the Megillah, after the first feast that Ester holds for Ahashverosh and Haman, Haman returns to his home with an air of arrogance and haughtiness, for the Queen held a feast in his and the king’s honor. Only one thing casts a gloomy shadow over his elevated mood – that stubborn Jew, Mordekhai, who refuses to prostrate himself before him.

Then, when Haman gathers his closest friends and confidantes, they hatch the plan of making a 50 cubit high wooden structure to serve as Mordekhai’s gallows. Haman’s wife, Zeresh, suggests that Haman wait until the morning before constructing the gallows, yet in a frenzied state of fervor Haman begins the construction immediately. That night, “the king’s sleep was disturbed,” (Ester 6:1,) which led to Haman leading the king’s horse through Shushan with his archenemy, Mordekhai, riding upon the horse. Haman leads the horse proclaiming: “Thus shall be done for the man whom the king desires to honor,” (ibid. v. 9.)

The next day Haman participates in Ester’s second feast, when Ester reveals the identity of he who desires to annihilate her people. She declares to Ahashverosh:

“A man who is an adversary and an enemy! This wicked Haman!”

(ibid. 7:6)

The king leaves the feast in a fit of anger, and then returns to find Haman fallen on Ester’s bed, something which only infuriates him further, raising his loathing of Haman to a climax. In all this confusion and chaos, suddenly Harvonah appears with a proposition for the king:

“Furthermore, the gallows which Haman had made for Mordekhai – who spoke good for the king – stands in the house of Haman fifty cubits high.”

(ibid. v. 9)

Harvonah did not need to say anything more, for the king responded immediately, in the light of Harvonah’s proposition:

“Hang him on it.”

(ibid.)

Let us consider the course of events. Harvonah knows that the gallows stand in Haman’s house. How did he know this? Haman consulted with only his closest family and friends! The only conclusion we may reach is that Harvonah had been present in Haman’s house the previous evening. Yesterday, Harvonah was among Haman’s supporters. However, like every good politician, he senses the political gains that may be reaped from the situation before him. His ally, Haman, is about to lose everything, and thus Harvonah allies himself with the ‘correct’ political faction. This, then, is Harvonah who is to be “remembered for good!” It would seem that there is nothing of Harvonah’s actions that is to be “remembered for good,” he seems to be a good politician with a keen sense of in whom he is to place his political allegiance?

Harvonah, in fact, represents Megillat Ester. Harvonah is a personality who only yesterday was allied with Haman, he sees how overnight reality is completely overturned, undermining all political rationale, and then he understands that Haman’s gallows are not to be used in the execution of Mordekhai, but rather in Haman’s own execution.

It is this awareness that forms the basis for Hazal’s comment that Harvonah is Eliyahu, (Cf. Yalkut Shimoni, Ester 1056, s.v. va-yomer Harvonah.) Sometimes Eliyahu appears without a long white beard, he appears as God’s emissary who is to act in the most obscure circumstances, when God’s hand is hidden beneath a thick veil of secrecy. Eliyahu acts in a manner which is seen to be completely natural, yet which is in fact a fusion of miracles. Megillat Ester is the Megillah which accompanies each and every one of us through the national exile, and through our own private exiles and diasporas – it forms the basis of our day-to-day conduct, which is replete with concealed miracles.

“All the festivals are destined to be annulled, yet the days of Purim are never to be annulled.”

(Midrash Mishlei 9, s.v. tavhah.)

The Festival of Purim does not commemorate the occurrence of an historical event, but rather an event that did not occur. If we take Pesah as an example, the festival commemorates our exodus from Egypt, from the house of bondage. In the future, there will be even greater miracles, such that the miracles of Pesah will be voided by them. All the festivals will be annulled for they represent a specific phase or stage. Purim, however, does not represent an event that transpired in a specific era, but rather an event that did not take place – and therefore it will not be annulled.

(This is the Maharal’s understanding of this Midrash regarding the annulment of the festivals.)

5. What is the source for Ester in the Torah?

The Gemara records Hazal’s question and answer as follows:

“What is the source for Ester in the Torah?

‘And I will surely conceal My face (“haster astir”) on that day,’ (Devarim 31:18.)”

(Hullin 139b)

Rav Nahman of Breslev explains this as follows: one may be in a state of hester panim (the concealment of God’s face,) a state which he senses and feels only too well, sensing that he is distant from God. Even if he is not experiencing crises in his day to day living – still he feels that he lives in darkness. There is another form of hester panim – far more severe – whereby God’s presence is so deeply concealed that one does not even sense that he lives in a state of hester panim. He feels nothing, not even sensing the loss and the distance from his Creator. This is the concept that “haster astir” relates – the reality of God’s concealment is itself concealed and hidden.

Chronologically, Ester is the final personality of the Tanakh, as Hazal say, Ester is “the conclusion of the miracles.” Yet Megillat Ester depicts a great tragedy.

Two generations previously Koresh, the Persian King, declared:

“The Lord God of heaven has given me all the kingdoms of the earth.”

(Ezra 1:2)

He called to all the Jews of the Diaspora to rise up to Erez Yisra’el and re-establish the Temple. However the resulting events give rise to two opposing political movements. An autonomous kingdom is established in Yehudah, as the books of Ezra and Nehemyah describe. Simultaneously the Jews are offered ‘emancipation’ – the opportunity to become one with the surrounding nations, as the books of Ester and Dani’el depict.

Then the great feast is held in the Capital of Shushan, the capital of the Persian Empire. Those who lived in Shushan were in large part members of the upper echelons of the administrative bodies of the empire. Many Jews participate in the feast. The conclusion to be drawn is clear and obvious. The Jews had succeeded in rising to key positions in the Persian Empire. The great Aliyah (literally “ascent” – i.e. immigration to Erez Yisra’el,) was lost. They who took up the opportunity to move to Erez Yisra’el were the poor of the nation.

There amidst the opulence and affluence, afforded the ability to join in the “religious ritual” of the Emperor’s feast, it would seem that the Jews have attained great stature and success. In truth, the Jews live in a reality of hester panim – moreover they live in a reality where the very Divine concealment is concealed from them, and they do not even appreciate the great loss with which they live.

6. “If only everyone would have heeded the call and returned to Erez Yisra’el…”

This massive refusal to make Aliyah to Erez Yisra’el will have dire repercussions, ramifications that Rabi Yehudah ha-Levi so aptly described in his book, the Kuzari.

In response to the question of the King of Kuzar as to why he does not make Aliyah to Erez Yisra’el, for in so doing he “constricts the love of your Torah.”

The Sage answers the king:

“Indeed you have found my point of great shame, King of Kuzar.”

(Kuzari 2:24)

This is a strong expression of the “great shame” that neglecting one’s duty to make Aliyah to Erez Yisra’el is considered.

He continues:

“Indeed it is this very sin that prevented us from achieving that which God promised us for the Second Temple, as it states: Rejoice and be happy daughter of Zion, [for I am coming and will dwell in your midst, says God,] (Zekharyah 2:14.)

(ibid.)

There was a Divine destiny which could have been realized by Am Yisra’el if they had only returned to their land. This destiny is none other than the prophecy of the prophet that the Sage quotes to the king:

“This means that the Divinity was prepared to settle (in the Second Temple) as it had at first (in the First Temple,) provided that the Jewish People would all agree to return to Israel eagerly. Instead, only some returned, while the majority – including the important leaders – remained in Babylon. They preferred subservience in the Diaspora, so that they would not have to part from their homes and affairs.”

(ibid.)

If the entire nation would have returned to Erez Yisra’el – “the Divinity was prepared to settle (in the Second Temple) as it had at first.” God would have been manifest as He had “at first” – Hazal explain that this “at first” hints as the Garden of Eden when God’s manifestation was at its purest.

However the nation, and even its leaders, had different priorities. Therefore the results are as follows:

“Therefore God repaid them with that which was hidden in their hearts, in that all the holiness that returned was in a diminished state, commensurate to their diminished state.”

(ibid.)

Rabi Yehudah ha-Levi explains that the world exists in accordance with a very simple equation:

“For Divinity only rests upon a person in accordance with the person’s receptivity to it, if small – then small, if great – then great.”

(ibid.)

What then is the conclusion to be drawn in the contemporary age? Rabi Yehudah ha-Levi draws the conclusions relating to his own era:

“So too us, were we to properly prepare ourselves to greet the God of our ancestors with a whole heart and a desirous soul, we would encounter Him in the same miraculous manner that our ancestors did in Egypt.”

(ibid.)

The manner in which Am Yisra’el is to “properly prepare ourselves” is to make Aliyah to Erez Yisra’el – for this is the entire context of these paragraphs in the Kuzari: Aliyah to Erez Yisra’el and the spiritual ramifications of such an act.

Returning to Megillat Ester, the Megillah deals with “haster astir” – the two-fold concealment which undergoes ‘only’ one concealment. Erez Yisra’el is desolate and in ruin, degraded and defiled by Am Yisra’el who leaves it lying in its ruin, instead joining in the feast of that evil king, for if we had heeded the call to Aliyah “with a whole heart and a desirous soul” – we would have merited the complete “resting of Divinity” on us.

The miracle of Purim also comes to express the special worth of Erez Yisra’el. It is not Shushan that is the essence of the festival, but rather those cities surrounded by a wall since the days of Yehoshu’a bin Nun. Indeed, according to this criterion Shushan should in fact celebrate Purim on the fourteenth of Adar, yet solely due to the miracle having occurred in Shushan – a reason that is secondary in significance to the primary criterion – thus Shushan reads the Megillah on Jerusalem’s day of Purim.

Purim, which is by nature characterized by “haster astir” – a solitary nation exists subject to another nation, and its members participate in the feast of the local tyrant, a feast wherein the vessels of the Temple are displayed for all to see, in a mockery of his own nation. And they see no wrong in this deed, for the most important issue is “And the drinking was… in accordance with every man's desire,” (Ester 1:8.)

In other words it was ‘kosher’ in accordance with the best levels of kashrut.

After Haman’s decree, Am Yisra’el is placed under one level of “hester panim” – they are ‘only’ in exile.

7. World economic crisis and hatred of Yisra’el.

The Megillah begins with Ahashverosh’s feast, however this hedonist king has financial troubles. He would never consider that possibly his licentious hedonist orgies and all the corruption that encompasses them are the very reason for his troubles…

An evil personality in the form of Haman raises his head, offering Ahashverosh a quick solution to all his economic woes – through the genocide of Am Yisra’el. Haman is prepared to make immediate payment of ten-thousand talents of silver. The evil Haman represents the persona of the anti-Semite in every generation, who has the “simple solution” to universal crises. And then the events run their course…

Yet still the conclusion of the Megillah – in light of the great revolution that takes place within the text of the Megillah – is surprising.

“And the king Ahashverosh laid a tribute upon the land, and upon the islands of the sea. And all the record of his power and of his might, and the affair regarding the greatness of Mordekhai which the king had granted him, are certainly written in the Book of the Chronicles of the kings of Media and Persia.”

(Ester 10:1,2)

What does this conclusion mean?

As we mentioned above, the Megillah opened with the harsh economic predicament of Ahashverosh, and Haman’s solution for these problems. And then, all these crises are solved by Mordekhai – not through murder, nor by corruption, but through wiser conduct.

However there is a tragic chord which is struck by these concluding words. It is as if the Tanakh is telling us that Am Yisra’el has not learned anything… For the great revolution does not take hold and there is no massive immigration to Erez Yisra’el, rather everything remains the same – until the next Haman…

8. “When Adar enters, we are to increase happiness”

It is specifically Purim which revolves around: “Go, assemble all the Jews,” (Ester 4:16,) which is celebrated on two separate dates – for we are to learn that we will never be one united nation unless we recall that our place is not in the Diaspora, unless we perpetually remember to place Jerusalem above our rejoicing.

Hazal teach us that:

“Rav Yehudah the son of Rav Shemu’el bar Shilat stated in the name of Rav: ‘Just as when (the month of) Av enters we diminish simhah (happiness,) so too when (the month of) Adar enters we increase simhah.’”

(Ta’anit 29a)

Rashi immediately explains as follows:

“‘When Av enters’ – The miraculous days of Purim and Pesah (occurred then) for Yisra’el.”

(Rashi, ibid.)

At first glance it seems that Rashi’s commentary makes no sense – for Pesah is not in Adar, but rather in Nissan. Why then does Rashi say that when Adar enters we are to increase our happiness owing to the two festivals of Purim and Pesah?

Pesah is the first miracle that was wrought for all of Am Yisra’el, while Purim is the final miracle, (which is recorded in the Tanakh.) These two miracles occurred in the Diaspora, on the way to Erez Yisra’el, both intimating hester panim.

This is closely related to the month of Av, for the Gemara states: “Just as when Av enters we diminish simhah, so too when Adar enters we increase simhah.”

The devastation of the month of Av began with Am Yisra’el, when the slaves incited the nation not to enter into Erez Yisra’el. The hope of its rectification appears with Purim, in the knowledge that even in the darkness and gloom of the exile and the Diaspora, we have the power, and God’s hand will never fail us. For it is from Purim that we learn the concept of “ve-nahafokh hu” – “and it was overturned,” (Ester 9:1.) All the bad was overturned and transformed into good, the darkness was turned into radiating daylight.

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon