Purim תרל”ז

תרל”ז
כנוס כו’ כל היהודים הנמצאים בשושן כו’. כי הבינו שהגזירה הי’ ע”י החטא שנהנו מאותה סעודה של אחשורוש. ולכן נאמר לעיל עשה כו’ לכל כו’ הנמצאים בשושן כו’ משתה כו’. וכן כאן הנמצאים. שזה קאי על בנ”י. כמו שדרשו חכמים בפסוק שתי בנותיך הנמצאות כו’. ובזה התענית תקנו זה החטא ושבו בתשובה שלימה. והוא פלא שבאותה המשתה עצמה נעשה ההצלה שנהרגה ושתי אז. וזהו כעין אמרם ז”ל בתשובה מאהבה. הזדונות נהפכו לזכיות. והקב”ה ראה שישובו בתשובה שלימה. ונראה שלכך תקנו זה היום למשתה. לאשר כי נהפך להם חטא המשתה על ידי התשובה כנ”ל. וי”ל זה פי’ הפסוק ובכן אבוא אל המלך אשר לא כדת. פי’ שהתקרבות אל הבורא ית’ יהיה ע”י החטא עצמו. והוא שלא כדת ע”י תשובה כנ”ל:
Go, assemble all the Jews who are found -הנמצאים in Shushan, and fast on my behalf; do not eat or drink for three days, night or day (Esther 4:15). They realized that this decree was because of the sin, that they had benefited from the Achashverosh’s banquet. This is alluded to in the word הנמצאים that is used above is (Esther 1:5) “At the end of this period, the king gave a banquet for seven days in the court of the king’s palace garden for all the people who were found-הנמצאים in the fortress Shushan, high and low alike”.
The word הנמצאים is used to refer to Bnei Yisrael as our Sages explain the words (Bereishis 19:15) “Your two remaining daughters”. It was through this fast that they now repaired the sin, and returned completely.
This is indeed a wonder, how in the very feast where they had sinned, there seeds of salvation were already laid, for that is when Vashti was killed (which led to Esther becoming queen).
This is the idea that our sages teach, that when a person repents out of love, then even the willful sins tun into merits. HaShem knew that they would indeed repent, (and therefore planted the seeds of salvation then). This would seem to be the reason why it was established as a day of joy, for the sin of joining the banquet was converted through repentance, as above.
Furthermore we can explain that thi sis the meaning of the verse (Esther 4:16) “Then I shall go to the king, though it is contrary to the law” (The king here is referring to HaShem), that the closeness to HaShm will come about throug the sin itself. This is idea of “contrary to the law”. However it comes about through repentance, as explained above.

ובכל יום ויום מרדכי מתהלך כו’. נראה שכל הדברים הנזכרים במגילה היה הכל לצורך הנס. ובודאי זה דבר גדול מאוד שהי’ כארבעה וחמשה שנים מעת הלקח אסתר לאחשורוש. ומרדכי הצדיק הלך בכל יום ויום לראות שלומה בעבור כי היתה יתומה. ובצער התפיסה בבית הנכרי. ובזכות זה זכה לנס. וכתיב גם כן באמרם אליו יום ויום כו’. שע”י שבכל יום ויום מתהלך זכה לזה לנצח את המן הרשע ולהכעיסו בכל יום ויום:
And every day Mordechai would go and check on Esther.
It would seem that everything that’s mentioned in the book of Esther was to teach us the Miracles that occurred.
It is clearly not a small event that for four or five years from the time that Esther was taken to Achashverosh’s palace, Mordechai with God every single day to visit her, because she was an orphan. And in pain locked up in this foreigners house. It was due to this that he merited to have a miracle performed. The (same words are used later when Haman gets vexed with Mordechai) “When they spoke to him day after day” (Esther 3:4). (this alludes to the idea) that it was because Mordechai went every day to visit Esther, that he eventually was able to overcome the wicked Haman, and anger him every day.

בן קיש. ואיתא בתרגום שני שהי’ מזרע שאול א”כ למה לא יחסו אחר המלך שאול. ומה”ט נד האבן עזרא מדברי חכמים. אבל נראה שע”י ששאול חטא והשאיר מזרע עמלק לכן לא נזכר שמו בכאן. [אח”כ מצאתי בפי’ הר”ש אלקבץ זצ”ל שכתב שתיקן חטא שאול. ונק’ בן קיש שמילא מקום שאול בן קיש ע”ש. נראה כוונתו שבן קיש קאי על מרדכי הקודם. ולפי זה נראה שיש בו סוד גילגול ועיבור נשמת שאול כנ”ל]:

בגמרא קימו וקבלו הדר קבלוה בימי אחשורוש כו’. ותוס’ הקשו הא הקדימו נעשה לנשמע. אבל נראה שהקב”ה ראה שיחטאו אח”כ בעגל ויאבדו נעשה כמ”ש במדרש. אך על ידי שהקדימו נעשה במסירת נפשם לה’. זכו שיכפה עליהם הר כגיגית. פי’ שניתן להם התורה בע”כ. ולכך נשארה להם התורה גם אחר החטא. שלא ניתן להם ע”י הקדמה זו רק בעל כרחם. ולכך נשאר להם כנ”ל. אבל באמת כל חטא העגל נראה שהיה ע”י עמלק הרשע ימ”ש שלולי הוא שעירבב את בנ”י בדרך לא היה שום חטא. ולכך בכל עת שיש מחיית זרע עמלק נתקן חטא העגל. וז”ש הדר קבלוה כו’ שחזרו לזכות ההקדמה של נעשה לנשמע כנ”ל:
(Shabbos 88b The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is a substantial caveat to the obligation to fulfill the Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.)
Tosefos asks on the Gemara: How can it be that they were forced, they accepted the Torah when they said Na’ase Venishma, we will do and we will hear, which was clearly done willfully?
It would seem that HaShem foresaw that they will eventually sin at the Golden calf, and they lost the merit of “na’ase”, as stated in the Midrash.
Yet since they had originally made the commitment of with absolute self sacrifice, they indeed merited that HaShem forced them by overturnign the mountain like a tub, over them, and they accepted the Torha against their will.
Therefore the Torah remained with them even after they had sinned. For it was not dependant on their original introduction of Na’ase, rather it was forced upon thme, and therefore remained with them,
The truth is that the entire sin was really only due to Amalek, may their memory be obliterated, for had they not confused Bnei Yisrael on their path, they would ot have sinned.
It is for this reason that anytime there is more erasure of the memory of AMalek, there is a reparation of the sin of the Golden Calf. Therefreo the Gemara above states that they reaccepted the Torah in the days of Achashverosh, for there was an obliteration of the remnants of Amalek and therefore they now returned to their original status of Na’ase Venishma.