Purim as the Counterpart of Matan Torah

Starting with Parashat Yitro and Matan Torah, and continuing on to the intricacies of the Mishkan itself, we find many connections to the month of Adar and Purim.  One such connection is the act of receiving the Torah at Har Sinai and Bnei Yisrael’s act of “kimu v’kiblu,” “they fulfilled and accepted upon themselves,” at the end of Megillat Esther. Chazal teach that this is Bnei Yisrael accepting upon themselves Ol Malchut Shamayim, the yolk of Heaven, and the responsibility to keep the Torah. This was something they had already done at Har Sinai, so why is it repeating itself now? Is it separate or is it a continuation of the same? Let’s explore this further.

On the 6th of Sivan in 2448, Bnei Yisrael were encamped around Har Sinai. They had prepared for 3 days before the actual day of Matan Torah for the experience that was to come. It describes how Bnei Yisrael waited “beneath the mountain” (Shemot 19:17). Yet, waiting beneath a mountain is not physically possible. Rashi, quoting the Gemara (Shabbat 88a), explains that Hashem held the mountain over them like a barrel and said to them, “If you accept the Torah, fine; if not, here shall be your grave.” 

It would appear that the acceptance of the Torah at Har Sinai was one under duress, by means of coercion. Based on the continuation of the Gemara, the acceptance of the Torah would then be open to be contested as a legal contract. Rabbi Willie Balk describes their need to accept the Torah for fear of destruction. He refers to the Midrash Tanchuma in Parshat Noach who wonders why Bnei Yisrael had to be coerced into accepting the Torah in the first place. The Torah clearly states that Bnei Yisrael declared “naaseh v’nishma,” we will do and we will listen. Definitely a statement of willingness and acceptance. When they agreed to accept the Torah though, the Midrash explains, it was only in reference to the Torah she’bichtav, the Written Law. The Oral Law, the Torah She’ebal Peh, on the other hand, was more complex and challenging to follow. They were not prepared to accept upon themselves the Oral Law with the same degree of commitment. 

At Har Sinai, Bnei Yisrael experienced Hashem’s voice and revelation firsthand. The verses described the awesomeness of the experience in great detail where “Hashem descended upon Mount Sinai” and Bnei Yisrael “saw the God of Israel.” Every single person, even the lowly maidservants, experienced the highest level of prophecy and “face to face God spoke [to them]…on the mountain, from within the fire.” Bnei Yisrael literally experienced the truth that is the Divine Presence. It was as if they had no option but to accept, because to reject the offer would be to deny the truth. The incident of the sin of the golden calf which followed was a big step backwards from their previous affirmation of loyalty, despite their close encounter.

This is in stark contrast to the times of Purim when Hashem’s name is not mentioned even once throughout the Megillah. Purim was a time of hester panim, Hashem’s act of hiding His face. The darkness that they experienced during this time was lacking all prophecy. The era in which the events of Purim took place were following the destruction of the second Beit Hamikdash. The Jews had been exiled from Eretz Yisrael and were living among the 127 countries now ruled by King Achashverosh, from Persia to Media. He had halted the decree ordered 14 years earlier by emperor Cyrus to rebuild the Beit Hamikdash. Everything to follow woven throughout the story of Purim took place under the thick cover of natural events. Each step of the way, it is up to us to read between the lines and watch how the seemingly natural order of events is truly Divine Providence in action.

Even before the start, Achashverosh came to power through his marriage to the royal dynasty of Nebuchadnezzar by means of Vashti. His greed for power and lust for wealth drove his choices. During the beginning of his rule, he hosted a celebration for all the nobles and aristocracy located in his lands followed by a party for everyone in the land, especially the Jews. The goal was to showcase his wealth, strength, and control over the region, which at the time constituted the majority of the functioning world. In order to show the strength of his kingdom, he put on display the utensils of the Beit Hamikdash. Their magnificence and new location would go a long way towards demonstrating his prowess as a king. This was the truth that the Jews were faced with.

The truth is not something that is defined by our sight or senses. It is something that is chosen under all circumstances be they natural or clear yad Hashem. The Purim experience added to the already established acceptance of the Torah and our everlasting connection to Hashem.

He relied heavily on his advisors as he was not used to the administration of a kingdom. Haman, or Memuchan, one of his main advisors, capitalized on Achashverosh’s insecurities about his royal role and desire for ultimate wealth and power. He weaseled his way closer to the throne and even received the royal signet ring. Haman HaAgagi, born from King Agag of Amalek whom Shaul Hamelech had in his misplaced compassion allowed to live, was on a mission. The circumstances were manipulated like a noose tightening around the neck of the Jews. There was no voice of Hashem to direct them or seemingly to save them outright.

However, the Jews were not blameless. Against the behest of Mordechai, the Jews attended Achashverosh’s overindulgent celebration. Participating in the feasts of food, endless cups of wine, and the reveling in the stolen wealth of the royal kingdom sealed their fates at the hands of Haman and Achashverosh. The distance between Hashem and Bnei Yisrael was one of Hashem hiding His Presence as well as the Jews choosing to involve themselves in such an environment.

As their fate was sealed following the deadly goralim, lotteries, of Haman for the 13th of Adar the following year all looked bleak and hopeless. During this time of hester panim and assimilation into the culture of the time, the Jews found themselves searching for hope and meaning. Through the insight and deep emunah of Mordechai HaTzadik along with the extreme mesirut nefesh, giving of oneself, of Esther HaMalka, Bnei Yisrael grabbed onto Hashem and His Torah for dear life. They realized that the only way that they would be saved was through Hashem – through teshuva, tefillah, and tzedakah. Mordechai led Bnei Yisrael in acts of mourning, Torah learning, fasting, and ultimately a genuine and heart-wrenching teshuva that their lives completely depended on. It appears to one who was living at the time that based on the sequence of events ,they would be killed. The perspective of a reader of the story, however, is able to notice how Hashem orchestrated these events and ensured the outcome for the Jews would be favorable once they returned to Him.

However it may seem, Hashem’s hasgacha, Divine Providence, is always present. It catalyzed the greatest demonstration of loyalty and emunah in our history. For the entire 11 months that Haman’s decree hung like a black cloud over Bnei Yisrael, every single Jew stayed on track. No one left the fold to convert or try to escape the decree. In fact, Megillat Esther notes that there were many conversions to Judaism! “The Jews fulfilled and accepted upon themselves…to observe these days of Purim…” (Esther 9:27). There was a deep connection that was rekindled, and each Jew on their own connected and committed to Hashem on his or her own. It was an inner choice, and when we find our own meaning our sense of fulfillment and ability to maintain those commitments exponentially increases. “Fulfilled and accepted”–they fulfilled (on Purim) that which they had already accepted back then (at Sinai)” (Shabbat 88a). They returned to the experience and meaning of Har Sinai and made it their own. The beginning was Matan Torah, the incident being the sin of the golden calf, and the rectification here was the act of “kimu v’kiblu” in the Purim story. Purim is a counterpart to Matan Torah, continuing the acceptance, and this time without the truth staring them in the face.

The truth is not something that is defined by our sight or senses. It is something that is chosen under all circumstances be they natural or clear yad Hashem. The Purim experience added to the already established acceptance of the Torah and our everlasting connection to Hashem. The level of the Jews attained at Har Sinai was diminished through the sin of the Golden Calf, but the act of kimu v’kiblu brought our relationship with Hashem to a new level of lasting commitment. Now the oral law, the torah she’bealpeh, was accepted to the fullest extent. This is the part of the Torah that is not written down and thus has a degree of intangibility just like the hester panim during this time. Purim added a new dimension to the experience that was Matan Torah.