Purim Torah That Works This Year
If there’s a biblical book that appears to lend itself to this moment, during war with Iran, it seems to be Megillat Esther. An easy manipulated ruler is convinced by an insecure, evil advisor to arrange for the massacre of his Jewish population. And the whole plan is eventually flipped on its head–Haman and his supporters receive what it is they had planned. Esther brilliantly used her provisional power.
But there’s an important thing too remember this year, and probably every year: Megillat Esther ends in the middle of the story. The Babylonian Talmud in Tractate Megillah (14a) provides a posture that makes sense to me as we enter this year’s Purim festivities.
Here’s a brief retelling of the passage in my words:
“From where do we derive the authority to add a celebratory reading of Esther on the holiday, one that isn’t in the Torah? Well, if we sang songs of praise after transforming from slaves to free people, and sang, all the more so we should do the same after escaping death itself.
Okay, fair. But then shouldn’t we say the formal Hallel service on Purim, like we do on other redemption holidays?
No, actually, because the Purim story occurred in diaspora!
But wait, so did the Exodus from Egypt!
Well yeah, but that was all before we entered the Land. Now that we’ve entered the Land, we only say Hallel for miracles that occur there.
Rav Nachman enters the conversation (through editors) and offers that, in fact, the reading of the Megillah on Purim is itself a recitation of Hallel. Se we do say Hallel, as it were, just not formally.
Rava responds: Actually, no. Hallel isn’t appropriate. There, in the Exodus story, we no longer served Pharaoh. Only God. Here, in the Purim story, we are still under the thumb of King Achashverosh.”
In other words, the story isn’t over. The fate of the Jews during that time, although less precarious without Haman in the picture, was still subject to a royal whim. And this king was an easy target. Similar to the beginning of the Book of Exodus when the memory of Joseph was forgotten and a new Pharaoh turned on us, who knows what might happen when an Esther or a Mordechai no longer have palace access.
Joy is appropriate. Especially when the middle of the story has such a significant redemption. We ought mark this moment, read the ancient tale, give gifts to friends, donate to the most vulnerable among us–all of it. But the reason for withholding Hallel remains relevant and instructive.
This story is far from over, and too many remain in serious peril. Israelis are in and out of bomb shelters and many don’t have access to such infrastructure. American and Israeli troops are in harm’s way. Courageous Iranians, yearning for their own freedom, are caught up in the deadly crossfire. And, the Achashverosh’s of the world abound. We have quite a few leaders easily swayed by their own vanity, ego, or desire for self-preservation–all conditions for manipulation. We are in the middle of the story, and most of the Purim analogies fall short.
Except this–there’s a reason we express all the emotions on Purim but don’t say Hallel. “Achati avdei Achashverosh anan.” The story, even with some momentous endings along the way, is still being written.
