Musar su Isaia 8:78

“You shall not follow the many to do bad.” (Exodus 23:2). We were warned with this not to verbally strengthen the hands of sinners, and not join with those that conspire to do injustice - like the matter that is stated (Isaiah 8:12) “You must not call conspiracy, all that people call conspiracy.”

And similarly a friend who will take from you whatever he needs and cause you much harm for the little benefit he will gain from the transaction — quickly turn away from such a friend. And do not make friends with those who "go along with the crowd" and who always agree that there is an injustice, as it is said, "Do not say 'Conspiracy!' just because this people says 'Conspiracy!' " (Is. 8:12).

We need to say a few words in introducing the subject of the significance of the moon. The sanctity with which we sanctify G–d when blessing the New Moon is of a dual nature. Similarly, the sanctity which G–d bestows upon us is also of a dual nature. We therefore have two sanctities which are in reality four. How does this work in practice? We sanctify G–d by devoting both our body and our soul to Him when there arises the need to sanctify His holy Name. In such situations we are considered like sheep ready to be slaughtered; we do this joyfully as mentioned in Song of Songs 2,5: "for I am sick with love." This means that I, the כנסת ישראל, love You, G–d when I am sick, i.e. when I accept your afflictions with love. This is totally different from the way the Gentiles react to afflictions. Their reaction to afflictions is described in Isaiah 8,21: "When he is hungry, he shall rage and revolt against his king and his divine beings." This is why most kings divest themselves of their crowns in the first three hours of the day and pray to the sun, as pointed out in the Talmud Avodah Zarah 53. They keep up this practice because the sun, unlike the moon, never wanes and thereby convinces them of its power. Israel, on the other hand, counts according to the lunar calendar which wanes every month. This is what the Midrash quoted above had in mind.

A third reason why the Jews accepted the Torah with alacrity after the fall of Haman will become clear after we first explain some of the differences between acting under compulsion and acting without any kind of duress. The author of Kliy Chemdah writing in the name of his father in his commentary on פרשת יתרו describes the acceptance of the Torah by the Jewish people at Sinai as an act of compulsion since it was an act of gratitude for all the supernatural miracles G–d had performed for them. He defines a voluntary acceptance of the Torah as an appropriate description of Jews embracing the Torah because they find themselves in dire straits. This is alluded to in Song of Songs 2,5: חולת אהבה אני, "For I am sick with love (when bereft of Your Presence)." Israel loves G–d and holds on to the Torah even when sick, i.e. when in distress such as in exile. This is in direct contrast to the Canaanites of whom it is recorded that they curse their deities when in trouble, as we know from Isaiah 8,21: "and he curses his god." I have seen this interpretation in a book called Shoshanat Amukim on the above quoted verse from Song of Songs. In view of this it is perfectly understandable that, due to their extreme distress the Jews under threat of annihilation from Haman embraced the Torah more than they ever had in their entire history. When such acceptance is contrasted with the normal human reaction of resentment and rebellion against protective powers which have failed one, one can truly describe such acceptance of the Torah as being totally voluntary.