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This verse in Mishlei encapsulates the essence of desire- a solitary existence without concern forothers. Pleasure seeking leads one to a self-centered, isolated destination that leaves no room forsharing nor any notion of giving. Hence, desire is the antithesis of giving and, by definition, of life.Perhaps, the students of Rabbi Shimon Bar Yochai in the Talmud are implying that the sin of thefeast of Achashveirosh was their participation in a gluttonous affair, one that encouraged desireand selfishness. The feast itself was a hedonic event championed by an egotistical king, intowhose pleasure seeking value system the Jews were being drawn. Haman's assessment of theJews at the time may corroborate this suggestion. He describes them as ומפורד“‏ ‏,”מפוזר scatteredand disunified. This may signify more than just a geographic reality, but also a spiritualassessment. They were scattered, disparate individuals seeking their own personal interests.Esther’s response in the face of crisis is revealing as well. She responded to the decree with theultimate act of giving: sacrificing herself and her life by appearing before Achashveiroshuninvited. She charged the Jewish community not just to fast, but “ ‏-”צומו fast for me, as anact of giving and communal unity. Even the origins of the redemption are rooted in giving, asEsther gave credit to Mordechai for the capture of Bigtan and Teresh, which resulted inMordechai’s triumph over Haman.Perhaps now we can accept the literal reading of the Talmud’s statement about the institution ofPurim- that the Jews were saved from actual death. Purim is a story of metamorphosis from aself- centered people to a community of giving. This is truly a transformation from spiritualdeath, at the feast of Achashveirosh, to life, with the unification and sacrifice of a mutuallyconcerned community. It explains why Purim manifests the notion of giving in such practicalways- to enable us to become alive again each year with our acts of giving in fulfillment of thetheme of the Purim story.We can now appreciate the Talmud’s contrast between the giving of Haman and the giving ofthe Jewish community. We describe Haman as the descendent of Amalek, the spiritual nemesisof the Jewish people. While the Jewish people strive to manifest the energy of giving, imitatingG-d’s creation of the world, Amalek stands in opposition. Amalek represents the ultimate evil,which Rav Dessler explains as the attribute of taking. Historically, Amalek was the embodimentof evil as it was a parasitic band of nomads, who sought out defenseless tribes and peoples whomthey could plunder.According to the Talmud, Haman presented his offer to Achashveirosh in an ironic andduplicitous manner. Haman suggested that he was willing to give, to adopt the life force of theJewish nation, to achieve his ultimate goal of taking power, wealth and honor. Hashemresponded by noting that the quality of giving was already spoken for by the Jewish people,whose annual giving to the Beit Hamikdash sealed our destiny as a future of life. Each year, ineach generation, we have the opportunity to tap into this source of life, the spirit of giving. It isour Avodah- our mission- to celebrate the holiday of Purim with its unique Mitzvot thatexemplify this fundamental value. 2עלי2The author is grateful to Professor Leslie Newman for her helpful comments on this article.21YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771
Why Don't We ReciteHallel on Purim?Rabbi Joshua FlugDirector of Torah Research, Yeshiva University’s Center for the Jewish FutureOne of rituals that is noticeably absent from the celebration of Purim is the recitation of Hallel.Hallel is recited on all other holidays that involve rejoicing, including the rabbinic holiday ofChanukah. If so, why don't we recite Hallel on Purim?If so [why don't we] recite Hallel as well? R. Nachman stated: Thereading of [the Megillah] is [Purim's] Hallel. Rava stated: Itmakes sense [to recite Hallel on Pesach] and say "The servants ofG-d sing praise" and not the servants of Paroh. However, here(regarding Purim) "The servants of G-d sing praise" and not theservants of Achashverosh? We are still servants of Achashverosh.Megillah 14aאי הכי הלל נמי רב נחמן אמרקרייתא זו הלילא רבא אמרבשלמא התם הללו עבדי ה'‏ ולאעבדי פרעה אלא הכא הללו עבדיה'‏ ולא עבדי אחשורוש אכתי עבדיאחשורוש אנן.‏מגילה יד.‏According to R. Nachman, there is an inherent requirement to recite Hallel on Purim. However,that obligation is fulfilled through the reading of Megillat Esther. Rava, on the other hand, is ofthe opinion that there is no obligation to recite Hallel on Purim. 3Is R. Nachman's Position Accepted?Rambam (1138-1204) states explicitly that the reading of Megillat Esther serves as the Hallel ofPurim:The [rabbis] did not institute [recitation of] Hallel onPurim because the reading of the Megillah is its Hallel.Rambam, Hilchot Chanukah 3:6...ולא תקנו הלל בפורים שקריאת המגילה היאההלל.‏רמב"ם הל'‏ חנוכה ומגילה ג:וRabbeinu Asher (c. 1250-1327), Megillah 1:8, codifies the opinion of Rava that there is noobligation to recite Hallel on Purim.3The phrase "we are still servants of Achashverosh" seems to indicate that even Rava considered himself a servant ofAchashverosh. Shita Mekubetzet, Erchin 10b, notes a version that states "they were still servants of Achashverosh."Rashi, Megillah 14a, s.v. Akati, also implies that Rava's opinion is that there is no obligation to recite Hallel on Purimbecause at the time of the Purim miracle, the Jews were still servants of Achashverosh.22YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771
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