Musar su Ester 9:28

When the Talmud explains that the word שמחה in the Book of Esther refers to יום טוב, a holiday, festival, this is obviously a reference to the holiday of Purim which was established as part of the Jewish calendar as a result of the Haman episode. Our sages have stated that this holiday is such a fixture in our calendar that even if all the other holidays were to be cancelled Purim would never be cancelled (Esther 9,28). It follows that the kind of holiday the Jews received as a result of the cancellation of Haman's decree was on a higher spiritual plateau than the previously existing holidays.

We are told in 28,12 that Aaron was to wear the two gemstones on which the names of the twelve tribes were engraved on the shoulder-pieces of the ephod לפני ה' על שתי כתיפיו לזכרון, "on the two shoulder-pieces for remembrance before the Lord." This is an allusion to the events surrounding Purim of which we read in Esther 9,28 that "these days will be remembered and celebrated." This is a clear reference to the commandment to remember and never to forget what Amalek did to the Jewish people after they had crossed the sea and found themselves in the desert. The reason that the verse speaks both about נזכרים and נעשים is that the commemoration must precede the celebration. Even when Purim, i.e. the 14th of Adar, occurs on a Friday, so that the cities such as Jerusalem who celebrate Purim on the 15th of Adar celebrate it on the Sabbath, we cannot read פרשת זכות on that day, but must read it on the Sabbath preceding the 14th of Adar in order to comply with the sequence indicated in the Book of Esther. There is a dispute about this in Megillah 30 between Rav and Shmuel. The former holds that the paragraph commemorating the attack of Amalek on the Jewish people must be read in the Synagogue on the Sabbath prior to Purim, whereas Shmuel is of the opinion that it may be read even after Purim (i.e. the 14th). He reasons that since there are people who observe Purim on the 15th of Adar, in such an event the remembrance and celebration would coincide. In view of the fact that we accept the view of Rav, we need to understand why it is important to read פרשת זכור before the 14th of Adar.

In this connection I find the words of Rabbi Yitzchak Arama, the author of עקדת יצחק, most astonishing. The author of this book [chapter 90, see my translation. Ed.] questions how the Torah can command us to remember something at all; after all, man is subject to lapses of memory, and therefore such a commandment is beyond his control to observe! How can the Torah command us to perform acts beyond our control? Torah precepts involving vision do not apply to the blind because they cannot see, neither do Torah precepts involving hearing apply to the deaf since they cannot hear! The same rule should apply to precepts involving memory. Rabbi Arama answers this question saying that every remembrance has been preceded by an actual happening. It is the happening which triggers one's memory, and therefore the Torah is entitled to command us to use our memory. He quotes as an example the remembrance of the Sabbath legislation in the Kiddush. The mere fact that one observes the commandment of שמירת שבת, abstains from work, etc., acts as a memory jogger. It is therefore not true to say that the Torah commands only our memory. When we put on the phylacteries, that very act helps us to remember what the phylacteries stand for, as demanded by the Torah (Deut. 6,8); the same is true when we wear the ציצית, another commandment which the Torah has linked to memory (Numbers 15,39-40). The sages of the Great Assembly acted in consonance with this principle when they wanted to insure that the miracle which occurred in the days of Mordechai and Esther should be commemorated for all times. Since the Torah had not fixed a specific day for remembering Amalek, they decided to anchor this remembrance by some easily recognisable act and they instituted the reading of פרשת זכור in conjunction with the holiday of Purim. As long as the commandment was not connected with the anniversary of an anti-Jewish act committed by a descendant of Amalek, the commandment itself was in danger of being forgotten. According to the explanation by the Baal Akeydah the question is why the sages of the Great Assembly did not arrange to have the reading of פרשת זכור after Purim, after we had all remembered what the evil Haman had planned?