The Weekly Shtikle - Purim

By now I'm sure most of you have seen or read all sorts of inspiring thoughts making the obvious connection between the events of the day and the story of the megillah. (One clever observation I saw from Noam Jacobson highlighted the fact that the Iranian regime was the epitome of a Haman, more so than any of the numerous individuals and nations who sought to obliterate us over the generations. They all had elaborate schemes which would certainly take years to carry out.  Only the Iranians, with their nuclear ambitions, sought to carry out an instantaneous genocide – beyom echad – as Haman did.)

This morning, I noticed a much different historical context in the story of Purim. As is well-known and much discussed, there is a deep connection, albeit ironic, between Purim and Yom HaKippurim. It begins with the similarity of the name and goes off in many different directions. On Yom Kippur, we read the story of Yonah who was commanded to inform the great city of Nineveh that they were to be destroyed for their wicked deeds. One of the common understandings of Yonah's reluctance to deliver this prophecy is that he was afraid that if the gentile city of Nineveh were to repent – as they, in fact, did – it would reflect drastically upon the Jews of the time who seemed resistant to the many rebukes from the prophets.

Perhaps Yonah's reasoning was virtuous and even justified, if looked at merely in the context of the present day. But a line in the selichos for Taanis Esther reveals what the flaw in his approach might have been in the greater context of Jewish history. In the first selichah, as we poetically retell the story of Purim, we recount that they learned the lesson from Nineveh that through teshuvah and tefillah, we can annul a most devastating decree.

Even if the teshuvah of Nineveh had negative consequences for the Jews of the time, it served as a blueprint for future generations to inspire them to never lose hope to achieve salvation through prayer and repentance. And the inclusion in the selichos is surely a call to all further generations – including our own – to never lose hope in the most trying times and to always have faith in the power of our deeds and our words to bring deliverance to our nation.

Have a  Purim sameiach!
Mishenichnas Adar marbim be'simchah

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Please see my Purim archives for some more insightful (hopefully not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther                                                                                                                                              

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The Weekly Shtikle - Purim

Last night, many of us on this side of the ocean witnessed a total lunar eclipse (although it was pretty late for east coasters.) Lunar eclipses on Purim are not particularly rare. It definitely happened 18 years ago, maybe some time in between, as well. Surely, there has to be a connection.

 

As previously discussed, B'nei Yisrael are symbolized by the moon. More specifically, the kingdom of beis David is likened to the cycle of the moon, its pinnacle being the rule of David and Shelomoh, the 14^th and 15^th generations from Avraham Avinu. Now, how does that relate to Purim?

 

Rashi and Radak note in Hoshea (3:5) that B'nei Yisrael rejected three things in the days of Rechavam (the 16^th generation, from which things would get progressively worse.) Amongst them was malchus beis David. The Chasam Sofer (Darshos page 169 – this is what I have in my notes, although I haven't found a good link) notes that the word yehudi is a reference to malchus beis David. In the beginning of the megillah, B'nei Yisrael were living rather peacefully under the rule of Paras and Madai and lost interest in malchus beis David and Eretz Yisrael. Had they been truly yearning for its return, surely, they would not have taken part in Achashveirosh's party. But they did. And therefore, they are not referred to as yehudim but rather kol ha'am hanimtze'im. Mordechai, however, truly yearned for the return of malchus beis David. That is why the pasuk goes out of its way to refer to him as ish yehudi even though he was from the tribe of Binyamin. The purpose of the party was to show that malchus beis David was over and done with and that the Jews would be ruled by Achashveirosh forever. Therefore, Mordechai did not attend the party as a statement to his brothers that they not give up on the return of the beis haMikdash and malchus beis David. Later in the megillah, we do in fact see the Jews referred to as yehudim. Mordechai's stand most certainly made an impression.

 

Surely, in these times, in light of the turmoil we are witnessing in Eretz Yisrael, HaShem has unfortunately made it very easy for us to realize the terrible consequences of the Jews being ruled by a body other than malchus beis David. This should serve as a strengthening for our constant yearning for the return of the beis haMikdash and malchus beis David and the biyas hago'eil bimheira v'yameinu.

 

Have a freilichen Purim and good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Mishenichnas Adar marbim be'simchah

Please see my Purim archives for some more insightful (hopefully not inciteful) thoughts on Purim. 

 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

Ki Sisa:

Dikdukian: Kol Annnos

Dikdukian: Yeiaseh vs.Taaseh by Ephraim Stulberg

Dikdukian: No More Drinking

Dikdukian: Minimizing Sin

Dikdukian: Whys and Wherefores

Dikdukian: Need to Bring this Up

 

                                                                                                                                                     

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The Weekly Shtikle - Purim

I recently heard a beautiful perspective on a thematic element of the megillah from Rabbi Gershon Schaffel of Skokie, IL.

 

Esther's life is obviously turned upside down when she is chosen to become queen. Any aspirations she had of living a purely frum life feel by the wayside as she took her place in the palace of one of the most powerful kingdoms in history. Just about the only thought that could get her through this predicament was that somehow, this was all for the best and part of HaShem's master plan.

 

Although the story of the megillah moves rather quickly, in truth, it was more than five years for which Esther had to survive on this one glint of hope. Sure enough, the stage was set when Haman's decree came down. When she initially resists Mordechai's plea to beseech the king to intercede, Mordechai retorts with a mussar schmooze of sorts. He ends with (4:14) "who knows if perhaps it is for this very reason that you have been put in this royal position." Indeed, it was no longer time to wonder what greater good was behind the unfolding of events of years prior. This is it.

 

In the beginning of the next perek, as Esther prepares to make her daring appeal, the pasuk recounts (5:1) "Vatilbash Esther malchus." The simple meaning is that she put on her royal clothes, with the word malchus meaning bigdei malchus. However, on a deeper level, this pasuk is telling us that Esther, having absorbed and internalized Mordechai's message, finally embraced her role as queen. All these years, she had only tolerated her situation without any vision or understanding of why she had been put there. Now, she was truly able to seize the day and realize her destiny. And we all know the rest of the story.

 

This can certainly serve as inspiration for anyone who finds themselves in a life predicament which may just not seem right.  The true challenge is to embrace the destiny of the moment.

 

Purim samei'ach!

Mishenichnas Adar marbim be'simchah

Please see my Purim archives for some more insightful (hopefully not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

                                                                                                                                                     

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The Weekly Shtikle - Purim

The world recently marked a full year since the Russian invasion of Ukraine. Sitting around the table at the seudah last year, I offered my very amateur – and somewhat biased – analysis of why our current government might have a vested interest in a prolonged altercation. Our economy had been in the middle of a pretty steep decline. The prices of gas and many other necessities were sharply on the rise and the supply chain crisis was also taking its toll. With the war exacerbating these issues, it presented the perfect scapegoat, a cataclysmic event on which to hang the blame for our troubles, regardless of the mismatch in timing. Indeed, it presented a very practical case of techilaso bipshi'ah, vesofo be'oneis – a Talmudic concept relating to the laws of custodians where an initial negligence on the part of the custodian is followed by an unpredictable event beyond his control. What was previously attributable to bad policy and poor management was now the fault of a foreign power. (Nevertheless, the halacha (Bava Metzia 42a) is that he is liable.)

This overly simplistic explanation of a very complex situation is definitely debatable. But what in the world does it have to do with Purim (unless we suggest that Russia is the modern-day manifestation of Amaleik?) And why would I waste precious moments of Purim joy discussing geopolitics? Well, it just so happens that this thought allowed me to understand a passage relating to the megillah that had previously perplexed me.

The gemara (Megillah 14a,) in its extensive expounding upon the story of the megillah, likens the relationship of Achashveirosh and Haman two individuals, one of whom had an unwanted mound of dirt in the middle of his field and the other of whom had a ditch in the middle of his field. Each was wallowing in their predicament until they came upon each other and the owner of the ditch asked the other to sell him the dirt so that he may fill his ditch. The owner of the dirt responded, "Please, take it for free."

This passage suggests that both Haman and Achashveirosh had the same desire for the fate of the Jews. They were merely helping each other reach a common goal. But how are we to understand the king's side of this relationship? Why would the ruler of the world, ostensibly, need another to execute his wishes. Could he not have simply commanded it on his own?

Ramban, in the beginning of Shemos (1:10) explains that even all-powerful monarchs who rule with an iron fist need to be careful in how they govern so as not to provoke a revolt. This is why Paroah had to devise a devious plan to subjugate the Jews, rather than just wiping them out right away. Achashveirosh, as well, had to be mindful of the optics of a brutal decree that would originate from his palace. To him, Haman was the fall guy to whom any blame for the genocide could be deflected. Indeed, the decrees were signed with his own ring but they were still Haman's decree. The king still maintained some semblance of plausible deniability. This is why Achashveirosh is portrayed as "needing" Haman to take care of the Jews.

Purim samei'ach!

Mishenichnas Adar marbim be'simchah

Please see my Purim archives for some more insightful (hopefully not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

                                                                                                                                                     

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The Weekly Shtikle - Purim

The Weekly Shtikle is dedicated le'iluy nishmas my father, Reuven Pinchas ben Chaim Yaakov, a"h.

When Haman first cements his deal with Achashveirosh to proceed with his plan to destroy the Jews, he is referred to (3:10) as "Haman, tzorer hayehudim," Haman, the oppressor of the Jews. This same term is used two more times. However, much later, after his demise, in the very last mentioning of his name (9:24) he is called "tzorer kol hayehudim."

When the decree first came out, there was undoubtedly a sentiment that this whole predicament was brought about by Mordechai's stubbornness. If only he would have just complied and capitulated, things wouldn't be so dire. What would follow is the notion that Haman really didn't want to destroy the entire nation – only Mordechai and those of his ilk. Therefore, Mordechai is to blame.

To dispel this view, the megillah reveals Haman's true essence. This is done not as part of the story but as part of the explanation for why we all celebrate the holiday of Purim as one nation. Haman had a deep-seated enmity for the entire Jewish people. Mordechai may have been his excuse but he was not the cause. Malbim offers a very similar idea to explain the addition of the word kol.

The lesson conveyed in the megillah is indeed one for the ages and applicable to every generation. It is often tempting to point to a group, a movement or an event and declare, "That is why they hate us." Not only is this misguided, it is dangerous as it sows internal discord which is exactly what our enemies want. Seeing our foes as tzorerei kol hayehudim helps us stay united and keep the proper focus on our challenges together.

Purim samei'ach and good Shabbos!

Mishenichnas Adar marbim be'simchah

Please see my Purim archives for some more insightful (not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

                                                                                                                                                     

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The Weekly Shtikle - Purim / Tetzaveh

The Weekly Shtikle is dedicated le'iluy nishmas my Oma, Chaya Sara bas Zecharia Chaim, a"h.

 

This week's shtikle is dedicated for a refuah sheleimah for my father.

Please include Reuven Pinchas ben Yehudis in your tefillos.

 

As we have discussed on a number of occasions, the juxtaposition of certain parshios to certain events in the calendar is no coincidence and there is often an underlying message to be found. In almost every non-leap year, the Shabbos before Purim, Shabbas Zachor, falls out on parshas Tetzaveh. In anomalous years such as this, it falls out on Terumah, with Purim itself running right up against Tetzaveh (or on it, for Shushan Purim.) There must be a connection between these parshios and Purim.

 

As we know, HaShem's name is completely missing from the text of the megillah. But I find that in addition to that, the megillah also lacks a strong historical context. From the text itself, we know very little about the story's place in history, what preceded it, what followed it, and even some explanation of the events recounted. Who was Achashveirosh? What was his relationship with the Jews? What was his party all about? Perhaps the only inkling of historical context in the megillah is the brief biography of Mordechai, in which we are told that he was part of the final exile at the end of the first Temple. For "the rest of the story," we must turn to our sages.

 

Over the course of the megillah, we go to great lengths to demonize the evil Haman, and rightfully so. We make loud noises at the mere sound of his name and then stick in a good curse for him and his wife in the Shoshanas Yaakov song that follows the reading. But what about Achashveirosh? Where does he fit in? There's no mention of him in the song. And we certainly don't make noise for him. (Would the reading ever end if we did?) But we are told in the gemara that the Jews had already begun rebuilding the beis haMikdash. It was Achashveirosh who put an abrupt halt to the reconstruction. There was a well-known prophecy by both Yirmiyahu and Daniel that the Jews would go through 70 years of exile after which they would return to Eretz Yisrael and rebuild the beis haMikdash. Belshatzar, a previous ruler, had come to the conclusion that 70 years had passed and rejoiced that the prophecy would not come true. His calculation was erroneous and he was dead by the next morning. Achashveirosh made some adjustments to the calculation and determined that now according to his enhanced calculation, which would also prove to be erroneous, the 70 years had passed and there was no more hope for the Jews (Megillah 11b.) This was the cause for celebration. The keilim mikeilim shonim (1:7) were in fact the vessels of the beis haMikdash. 

 

It is understandable that Esther could not have written anything in the megillah itself that would shed a negative light on her husband, the king. But the midrashim make it quite clear what Achashveirosh was all about. Perhaps the juxtaposition of parshios Terumah and Tetzaveh are meant to help preserve that historical context. We spend two complete parshios detailing the beauty and the splendour of the mishkan and the men who were tasked with doing its work. That special beauty was even enhanced in the edifice constructed by Shelomoh to be the permanent dwelling place of the Holy Presence. After nearly 70 years since its destruction, we were ever so close to getting it back. The beauty and the splendour would return once again. The story of Esther chronicles the hurdles and obstacles we needed to overcome to finally reach that moment.

 

Purim samei'ach and good Shabbos!

Mishenichnas Adar marbim be'simchah

 

Please see my Purim archives for some more insightful (not inciteful) thoughts on Purim.

 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

Dikdukian: Ner Tamid

Dikdukian: Of Plurals and Singulars

Dikdukian: The Lord and the Rings

Dikdukian: Tarshsih veShoham

Dikdukian: Sham and Shamah

 

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle and related content are now featured on BaltimoreJewishLife.com

 

The Weekly Shtikle - Purim

A Weekly Shtikle mazal tov to my nephew, Yeshaya Shonek, on his engagement to Tzippora Leah Munk of Kew Gardens. Mazal tov to the ganse mishpacha.

 

There are certainly no shortage of interpretations out there for the exact understanding of the ad delo yada obligation on Purim. However, I would like to share yet another which my rebbe R' Kulefsky, zt"l, would unabashedly repeat nearly every year in the name of the Nesivos. R' Kulefsky would often repeat certain vortlach in their applicable time over and over but would make it clear that he was well aware of the repetition but that it was nevertheless worthwhile for all who have heard it to hear it again. (Incidentally, this is not the first time I am posting this but felt it was apropos, considering it relates, albeit tangentially, to a recent topic discussed in daf yomi.)

 

As an introduction, the gemara (Pesachim 50a) states that whereas in this world, we make the berachah of hatov vehameitiv on joyous news and dayan haemes on unfortunate, saddening  news, in the world to come we will only make the berachah of hatov vehameitiv. The Tzelach asks, what unfortunate saddening news will there be on which to recite hatov vehameitiv? Rather, we will look back in retrospect at the events in history we regarded as sorrowful and realize the truth purpose of each and  every one and realize that it was all for the good.

 

In fact, even for us in this world, a certain degree of this realization can be reached. The sefer Orchos Tzaddikim (Sh'ar HaSimchah) describes the highest levels of joy, citing the gemara (Berachos, beginning of 9^th perek, et. al.) which states that just as we recite a blessing on the good, we must recite a blessing on the bad and unfortunate. He understands that when the gemara says kesheim, just like, it means that we should recite a blessing on the bad with the same degree of joy and happiness as that which we do on the good.

 

In the story of Purim we read about the evil decree of Haman, a mournful moment for the people of that time. And yet, that decree was a catalyst to unprecedented levels of teshuvah and the ultimate deliverance from that imminent threat. And so, suggests Nesivos, the obligation to rejoice on Purim until one does not decipher between "cursed Haman" and "blessed Mordechai" is not to say we should lose our ability to judge and not see the difference between them. Rather, we should reach a level of joy such that, with the utmost clarity, we realize that there is no difference and that even the gravest calamities that befall us are part of a greater good.

 

We certainly live in turbulent times on many fronts. (Have there ever been times that weren't turbulent?) Our nation faces threats to its very existence at nearly every turn. But perhaps these dire times present an even greater opportunity to use this Purim to strive to reach the realization that everything HaShem does is for the good.

 

 

In a weekly chaburah, we recently discussed the last pasuk of the megillah. It is stated (10:3) that Mordechai was "gadol laYhudim veratzui lerov echav," popular with the multitude of his brethren. At least that's the simple understanding. Rashi, however, explains that the word rov actually means majority, but not all. Some of the men of the Sanhedrin distanced themselves from Mordechai after he became close with the king and lax in his studies. I was thinking – that is so sad to only have a following of a majority after all of his heroics. But I bet he still has Bibi Netanyahu jealous!!

 

Have a chag Purim samie'ach!

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Please check out all Megillah-related Dikdukian posts

And all my previous Purim shtikles

Al Pi Cheshbon: 10,00 Kikars

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle and related content are now featured on BaltimoreJewishLife.com

The Weekly Shtikle - Purim

On a previous occasion, we have discussed that the story of Purim mirrors the story of yetzias Mitzrayim in many significant ways. However, it recently occurred to me that the very same time the story very much foreshadows the future destiny of our people, more significantly the events of the past century or so.

 

The period of exile between the two batei mikdash was certainly a difficult time. The destruction at the hands of Nevuchadnezzar and the subsequent subjugation in Bavel took its toll. But Haman's decree was a threat unlike any other which, if carried out, would have meant the demise of our nation. Similarly, in the period of galus we currently find ourselves, it can certainly be argued that threats we faced at the hands of Communist Russia and Nazi Germany were more grave and ominous than anything else we encountered throughout the millennia of pogroms, expulsions and persecution.

 

As the story progresses, we eventually find Esther, though unwanting, rising to power as the queen of the kingdom that essentially ruled the entire world. While we enjoyed our own sovereign monarchy for many centuries, the idea of a Jew sitting at the throne of a foreign power was certainly a foreign one. But desperate times called for desperate measures and this was necessary to put our salvation in motion.

 

The establishment of our nation state in Eretz Yisrael is certainly a hotly debated topic, even more than 70 years later. Like Esther's rise to the throne, it puts a Jewish state in a position of power which was never experienced throughout the many years of exile. But it can be (and has been) argued that this was a development born out of necessity, with millions upon millions of Jews having been defenselessly slaughtered by the nations that previously allowed us safe and tranquil refuge in their land. The "luxury" of self-determination became a tool for survival.

 

Just as it was Achashveirosh, the ruler of all nations, who put Esther on the throne, it was an act of an international body representing countries from all corners of the globe that made the State of Israel a reality. But in the megillah, we have Achashveirosh the man, who was very much an enemy of our people in many ways, alongside the concept of the king - hamelech. I do not know the exact source but there is a well-known idea that although HaShem's name does not appear at all in the megillah, the repetition of hamelech - which in some megillos finds itself at the top of every column - is, in truth, a metaphor for the true King who was really orchestrating all of the events from above. This was the case then and is surely the case now. In fact, it is always the case.

 

After finally escaping the clutches of Haman and all the death and destruction he had planned, we found ourselves on the cusp of the rebuilding of the bais hamikdash, which completed only a few short years later. We surely hope and pray that today, in our time, the rebuilding of the bais hamikdash is just around the corner, may it come speedily in our day.

 

Have a chag Purim samie'ach!

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Please check out all Megillah-related Dikdukian posts

Al Pi Cheshbon: 10,00 Kikars

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle and related content are now featured on BaltimoreJewishLife.com

 

The Weekly Shtikle - Purim

One of the topics often discussed in relation to Purim is the theme of (Esther 9:27) "kiyemu vekiblu," B'nei Yisrael's voluntary re-acceptance of the Torah and its correlation to the more coerced acceptance on Har Sinai. In going through the Megillah one year, it occurred to me that the connection is really much broader than that. The entire story of Purim parallels the episode of Yetzias Mitzrayim in many striking ways.

• In Parshas Beshalach, Amaleik attacks B'nei Yisroel as a result of a lapse in Torah as Chazal teach us with regards to the word "Refidim"(Shemos 17:8). So, too, we are taught that B'nei Yisroel reached a spiritual low when they partook in the Achashveirosh's feast. And instantly Amaleik was brought upon them..

• The pesukim (Ibid 15:14-16) tell us that after the splitting of Yam Suf, all the nations of the world trembled and were petrified of B'nei Yisroel. A similar situation is found in the Megillah. "Many from among the people of the land converted to Judaism, for the fear of the Jews had fallen upon them.

• Despite the fear of the nations following the splitting of Yam Suf, Amaleik still displayed utmost brazenness by attacking B'nei Yisroel. Here, despite widespread conversion out of utter fear, Amaleik still had the audacity to wage war with B'nei Yisroel. (Pasuk 9:17 implies that all the killings were out of self-defense.

• The gathering at Har Sinai brought B'nei Yisroel to an absolute level of unity, as Rashi teaches us (Shemos 19:2) "Ke'ish echad, beleiv echad," like one man with one heart. When Esther realized the time of need, she commanded (4:16) "go and gather together all the Jews." This was not to be a physical gathering but rather a gathering of hearts. Esther knew that the only way to pull through this ordeal was if the Jews were unified as one.

• Following the acceptance of the Torah on Har Sinai, B'nei Yisroel merited the awesome "Gilui Shechinah" of the Mishkon. So, too, following the "Kiyemu vekiblu" of Purim, the Jews merited the rebuilding of the Beis HaMikdash.

The important lesson to take from these correlations would seem to be that in order to accomplish anything, the Jews need to be united. This is surely a great challenge for the Jewish community today. But we must strive to bring K'lal Yisroel together and may we merit the building of the third Beis HaMikdash speedily in our day.

The Weekly Shtikle - Purim

Please see my Purim archives for some more insightful (not inciteful) thoughts on Purim.

The megillah, delving into the psyche of the characters of the story, reveals a fair bit of anger on the part of the antagonists. There are a number of different words used in Tanach to denote anger such as (charon) af, cheimah, ka'as. Surely, each must have its own precise connotation and the choice of words is not random. The particular flavour of anger that is featured in the megillah is cheimah. When Haman observes Mordechai refusing to bow before him (3:5 and 5:9) he is filled with cheimah. Achashveirosh provides his own healthy dose of cheima as it burns inside of him following Vashti's rejection (1:12) and again after Esther reveals Haman's treachery (7:7) until it finally subsides (7:10) after Haman's hanging. This begs the question: what is the nature of this cheimah and why is it the emotion-du-jour in the megillah?

The initial instinct is to associate cheimah with the word chom, heat. Indeed, we are observing anger in the heat of the moment and anger and heat certainly have a close relationship. Perhaps more can be gleaned by observing its use in other circumstances, particularly in the Torah. I believe the very first occurrence of the word, ironically, is with regards to Eisav, Haman's forebearer. (This is assuming we are not counting the water vessel Avraham gave Hagar. Sorry, Purim Torah.) Rivkah sends Yaakov away to her brother until Eisav's cheimah subsides (Bereishis 27:44.) Fast forwarding to the end of the Torah, we find cheimah once again mentioned, but this time attributed to the animal kingdom - the creepers in the dust (Devarim 32:24) and the viper (32:33). Both seem to be a reference not to the emotion of anger but rather to the venom of snakes. So perhaps cheimah is a more animalistic variation of anger?

The problem with this approach is that there are a number of other references to cheimah in the Torah and they are attributed to Hashem: Devarim 9:19 and 29:27. Interestingly both appear alongside af as does the original reference to Eisav.

HaKesav VehaKabbalah delves deeply into the meaning of the word and connects it not only to heat but to other similar words such as chem'ah for butter and chami/chamosi for one's husband's parents. But I wish to focus on the seemingly opposite approaches of Malbim and Gra. Malbim, in a number of places, explains that cheimah is the anger that is pent up inside and perhaps not even shown while af refers to the outward expression of that anger. This does seem to fit the verbs associated with cheima in the megilla. Haman is filled with it, on the inside, it would seem. We do not find that Haman actually engaged in an overt confrontation with Mordechai despite his defiance. Achashveirosh's cheimah burned inside of him but perhaps he was able to mask the true depths of his anger in public.

The Gra (Mishlei 15:1) suggests that af refers to the emotion of anger in the mind while cheimah is the carrying out of that anger into action. This approach, as well, can be made to fit nicely with our references in the megillah. After we are told of Haman filling with rage, the very next pasuk details his plans to act on that rage and destroy not only Mordechai himself but all of his people. Achashveirosh translated his cheimah towards Vashti into swift action and the same can be said about his similar feelings towards Haman. In each case, cheimah refers not to a benign emotion of inner anger but to an extreme level of rage which is acted upon immediately.

Have a wonderful and joyous Purim, hopefully devoid of any cheimah, other than what we read about in the megillah.

 Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

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