Purim: The Simcha and Bitachon That Bring the Yeshuah Before It Arrives

Transcript

This Torah class is brought to you by TorahAnytime.com. Yom Tov. We speak about the upcoming Yom Tov, Purim imirtz Hashem, in a few days. So we'll discuss Purim. What is Purim? We all know Purim is a very heilige tag. Yom Kippurim, famous. Every yeshiva bachur knows this. Brought down from the Kadmonim already. Shlah speaks about it, that Purim is Yom Kippurim, which means Yom Kippur is compared to Purim, not Purim to Yom Kippur, but the other way around. Which means that, if you want to know Yom Kippur, it's Yom Kippurim. What is Purim? And of course, it's a lot of Torah. I'd like to discuss an interesting machlokes, the Nesivos and the Chasam Sofer. To me it was peladik, peladik insight to understanding what is Purim. I want to begin with the piyut that we say after the reading of the Megillah: Shoshanas Yaakov tzahalah v'sameichah, simchah, tzahalah v'sameichah. Why are we called here Shoshanas Yaakov? I've spoken in the past. I've said many different terutzim. Today I have kashya. But today I'd like to discuss Shoshanas Yaakov tzahalah v'sameichah b'rosam yachad. Tcheiles Mordechai. That's it? That's the ganze Tzahalah v'sameicha? I would have expected that the piyut should have said, Shishanas Yaakov tzahalah v'sameicha b'rosam, the tremendous nisim, meiredik, haflah v'fela, v'nahafochu asher yishletu haYehudim heimah b'soneihem. One minute we were supposed to be annihilated, and the next minute the Ribono Shel Olam turned it all around. Why is it not tzahalah v'sameicha to the actual nes, but something which is a side point to the nes? B'rosam yachad tcheiles Mordechai. The Brisker Rav addresses this kasha. There's a shailah that the Brisker Rav speaks about, and the Brisker Rav, k'darko, says, Miduyik in the pasuk: Vayeitzei Mordechai bilvush malchus tcheiles v'chur... v'ha'ir Shushan tzahalah v'sameicha. So you see, klalz the Brisker Rav, it's hadin that the tzahalah v'sameicha has to do with the vayeitzei, as haro'os bilvush malchus, u'memeila, der pilt of Shishanas Yaakov... It is taken from the pasuk, it's a holah v'sameicha. But fregt Brisker Rav a vos takeh? Why is it that this becomes the tzahalah v'sameicha, ach meiredik? There's k'da a beautiful pshat. Which, interestingly, from one of the Fridike Belzer Rebbes, but Reb Chaim Kanievsky in Taima D'Kra brings the same pshat. Interesting. He says that when they were going in the street, Haman is taking Mordecha. What was the people thinking? Fakel, that Mordecha is the one that's slapping the horse, and Haman is on the horse. And that, of course, was the mistake of the daughter. She also made the same mistake, thinking that the one on the horse was Haman, and the one that was taking the horse was Mordecha. So, Tzahalah v'sameicha, b'raisam yachad, techeiles Mordechai. Och, they saw that chap tzitzis, techeiles Mordechai. Ah, so it's Mordecha on the horse. Mimeila, alaz and ingeven tzu freyd. From the Belzer Rebbe from Fridika, but in Taima D'Kra, Reb Chaim's up the seichel. That's how Reb Chaim learns the pshat in the pasuk, in the piyut. B'raisam yachad — maybe yachad means when he stays, so Haman and Mordecha together. Al kol panim, techeiles Mordechai. Aba pashut is that techeiles Mordechai is not going on the techeiles that he wore when he was being driven on the horse, but techeiles Mordechai is this pasuk, like the Brisker Rav says, that he was yatza, bilvush malchus techeiles, and va'ish Shushan tzalah.

Vesameich, and why does this become such an important part of the Tzahalah v'sameich? Habeisai, let's discuss what is the simche of Purim by understanding what is Purim all about. It's yadua, you look at all the Brisker Torah, it's a special din simche on the seudah of Purim, on the Yom of Purim, and mevracha of Rav Pam, Rav Pamranchik, famous talmid of Brisker Rav, is medayek, there's some yuchidike tog fun simche. What is the simche? So let's begin with an interesting Rambam, habeisai. The Rambam, at the end of Minyan HaMitzvos, discusses why Purim. Why? What is Purim? So the Rambam says that actually, that the Neviim added the mitzvah of Purim. It's not min haTorah, it's from the Neviim. And the reason is, interesting Rambam, at the end of the Minyan HaMitzvos, hakatzar, shehaNeviim u'Beis Din tiknu v'tzivu likros haMegillah b'hainasa, k'dei l'hazkir shvacho shel HaKadosh Baruch Hu u'teshuos she'asa lanu, v'hakarov l'shaveinu, that the Ribono Shel Olam listened to our tefillah, and He was karov, close to answer. The minute He heard, terem nikra, v'aneh, the Ribono Shel Olam answered. K'dei levarcho u'lehallelo. So the Megillah becomes an inyan of being mevarech and mehalel the Eibishter, which is of course, mefurash in Gemaras, kriyasa zu hilula, u'k'dei l'hodia l'doros haba'im. To inform the future generations, ma sheftachtonu b'teirah, ki mi goy gadol asher lo Elokim k'rovim eilav. Hashem Elokeinu b'chol koreinu eilav. Al derech zeh hu ikar mitzvah umitzvah shehu midivrei sofrim. So, the Brisker Rav, that we see from over here that there's two inyanim in the inyan of Megillah. The first inyan of the Megillah is that we should know that the Ribono Shel Olam did a tremendous nes, and we have to be mehallel Him on the nes. And also, that we should know that the Ribono Shel Olam is karov l'shaveinu. He's close to our tefillah. And these are the two inyanim of why the Ribono Shel Olam — I'm sorry, the chachamim — were mesaken the inyan of Krias HaMegillah. So there's two yesodos. The ershte yesod, to mevarech and mehallel on the nes. But also, l'hodia — and we say this in the Sheishanos Yaakov — l'hodia shekol kovecha lo yeivoshu v'lo yikalmu lanetzach, kol hachosim bach. And the Brisker Rav points out that the piyut that we say, Sheishanos Yaakov, is gebeit on this chanukah. Sheishanos Yaakov, ta'aleh v'samecheh b'raisim yachad, cheles mortacha. That's the yeshuah. And then l'hodia shekol kovecha lo yeivoshu, that we should know that the Ribono Shel Olam responds to our tefillah and we have who to rely on. Zeh Yitzchak Priskerav, the piyut is mamish structured around this Rambam, the yesod of why we read the Megillah. Nikhalu haYehudim. The Yidden came together and they davened. The lesson, of course, is, v'saramim v'lois lanun, is that this is what helps. This is the yeshuah. The yeshuah is, Nikhalu haYehudim b'aireihem, l'hispalel, to daven, that the tefillah was essential for the yeshuah of Purim. Now it's interesting, the goy could see fifty thousand Yidden come together in a city of New York, and he has no understanding more than it was a protest. It's a protest, yeah. And the emes is, the whole idea of the assembly that happened in New York was not a protest. We're not protesting. What we're doing is we're having a Yom Tefillah, to the point that they even announced that anybody that has kvise tzares, people who have tzares, the tefillah should go for that as well.

The idea of nikalu for tefillah is something that the goy doesn't understand. To him, it's protest. We're going to discuss nikalu haYehudim a little bit more in great length, but I could just tell you, I remember that I was zoche to drive my Rebbe, Rav Pam, zecher tzaddik livracha, at the time when the verdict for Yankel Rosenbaum came back. Yankel Rosenbaum, of course, we all know, was killed in Crown Heights. The verdict was, of course, by a blind jury, blind literally and blind from sheichad, to patur something that was clear, clear retzichah, Yiddishe blut. And I remember I brought the Rosh Yeshiva into the car, and I told him, Rosh Yeshiva, they're announcing the verdict in a minute, because it was almost a minute before one. I was driving into a gavise chasan in Brooklyn. Rosh Yeshiva, should we turn on the radio to hear the verdict? Rosh Yeshiva said, Yes, I want to hear the verdict. Turned on the radio, and at one o'clock the verdict came in that he was found not guilty. And then right away the response was from the brother, Norman, that he's going to protest, and they're going to cross the Brooklyn Bridge. They're going to walk across the Brooklyn Bridge in protest. And I turned to the Rosh Yeshiva. The Rosh Yeshiva says to me, First close the radio. Ich ken shemelnish heven. I can't listen to it. I don't want to hear it. Heard him so much, he didn't want to hear it. So I said to him, And what about the protest? He said to me, Throughout the Torah, he didn't ever protest it. It's not a Yidishe zach to protest. Tefillah, das yah. If the protest is done in a way that we're not protesting, but we're actually asking, then it's okay. Because protest means going against the gezeiras HaKadosh Baruch Hu. What He told me. If the Ribono Shel Olam says A, then it becomes A. By Yid it's A. That's the way it is. If the Ribono Shel Olam says the opposite, then it's the opposite. And that was the end of the conversation. We don't protest. What do we do? We daven. It's a whole different mahalach. Either we go and we say, This is the way it is, and these are our rights. Yidden don't do that. And we're soon going to see, and I'll show you clearly how the Rishonim and Acharonim learned the Megillah this way. The entire discussions between Mordechai and Esther is based on this concept, this yesod, as we soon will see. If you take a look, we have an interesting, which seems to be a simple back and forth. I would call it a du-siach, a shakla v'tarya between Mordechai and Esther after the gezeirah. Mordechai tzaddik goes, Shara HaMelech, bilvush sak. Puts on sackcloth; it's a gezeirah. Esther, vatischalchal hamalka, and she quickly sends begadim, clothing, l'halbish es Mordechai. And Mordechai v'lo kibel; he's not mekabel. Is there much behind this discussion? No. He was wearing the sackcloth. Esther says, Take it off, ki ein lavush b'shaar hamelech bilvush sak. And Mordechai says, V'lo kibel, I don't want. And if you take a look in the Menos HaLevi and the Alshich, they taka learn more or less that it's a peshatovadike shaila over here. It's a peshatovadike shaila. Mordechai's wearing the sackcloth. It's a time of aveilus; it's a time of tefillah. Esther wants him to come and tell her what's going on. V'ein lavush b'shaar hamelech bilvush sak. He can't technically do it. So she sends clothing to Mordechai just for the time being. How does he learn the Menos HaLevi and the Alshich? So at least they give the chance to come in and tell me what's happening, and then we could discuss how could we work further. And Mordechai says, No, I am not taking off the sackcloth and the lashon of the Menos HaLevi.

Till the Ribono Shel Olam answers our tefillah, till the Ribono Shel Olam sends a yeshuah. Azei lernt men ois haLevi and the Alshich, the dusiach, the discussion between Esther and Mordechai. Pshat. You take a look at the Nesivos, Megillas Esther, famous classic peirush. He says there was a deep machlokes here, and someone is going to show you how the Chasam Sofer learned the machlokes between Esther and Mordechai. Mordechai puts on the sackcloth. He has to daven to the Eibishter; you need a yeshuah. Esther wants to be mishtadel by the malchus, ki ein lavoi b'shaar hamelech bilvush sak, dafka pashtun. You got to go do something. And Mordechai answers back to her, There's nothing to do. The way to go and the way to proceed further is not lavoi b'shaar hamelech, but rather just to wear levush sak. Okay, it's a whole different story, rabosai. And I want to quote you the words of the Nesivos, beautiful words that the Nesivos chose, the yesodos. Says the Nesivos that Mordechai Tzadik felt, Ein hasibos mo'ilos klal, that sibos are not going to help. Esther, he says, held, Ki eitzel rachamim tzarich gam kein sibos. We need hishtadlus with tefillah. Mordechai responds, that's v'lo kibel. It's an interesting lashon, v'lo kibel. V'lo kibel is not the clothing, Rabbi Yisai. V'lo kibel is on the idea, on the yesod, on the hashkafah. He wasn't mekabel the yesod and hashkafah that Esther took. Esther wanted right away to say, let's use our powers. We have an in. We have a mehalech. I'm in the beis hamalchus. Let's get to work. Zogt the Nesivos, he was telling her that that's not how the yeshuah is going to come. The yeshuah is going to come without sibos klal, ki ein hasibos mo'ilos klal u'tefillah moeles tamid. If you look at Reb Chaim, they put out a very nice peirush from all the Brisker Torah on the Megillah. He also learns this pshat, not quoting the Nesivos, but it's actually in Nesivos, that there was the machlokes, zogt Reb Chaim, between Esther and Mordechai. It's interesting, at the end of the Megillah we find that Mordechai was ratzui l'rov echav. It's an interesting lashon. Why was he only l'rov echav? The Gemara in Megillah, daf tezayin amud beis, tells us, l'rov echav, shepiresh mimenu Sanhedrin. The Sanhedrin, they were poresh from him. Nevuchadnezzar learns, what's the taich? What does it mean, ratzui l'rov echav, shepiresh mimenu? And he says an interesting yesod. You can never be accepted by everyone. You can't make everyone happy. Azoi zogt dem Netziv, Rotzi l'roiv v'achov. Even Mordechai, after everything he did, and even after all the yeshuah and all the mesiras nefesh, he was only rotzi l'roiv v'achov, azoi zogt dem Netziv. The Gemara, though, seems to say it was the Sanhedrin that was poresh from him; others learn the pshat. Chayei Nefesh learns like this, but Pri Dikdukim before him of Vilna said it. V'fakert, rotzi l'roiv v'achov, which means he wasn't just now for himself, his family, Shushan, but fakert, he was open to the public. He was ready, rotzi, to everyone, anyone's needs. Fakert, we're trying to bring out that he was for everyone, v'rotzi l'roiv v'achov. Al kol panim, what's the pshat, פירוש ממנו Sanhedrin? So you look at the Maharsha, the meforshim, they talk about because he wasn't oisek now in Talmud Torah as much; he was now in the malchus. And the Sanhedrin was taining back to Mordechai, wasn't that the mahalach that you taught us? Ki ein lovei b'shaar hamelech bilvush sak. Wasn't it you that told us not to be mishtadel, that we should rely solely on the Ribbono...

Lo yediah shekol kovecha lo yevoshu v'lo yikolmu l'netzach. Correct. And what had happened? Vayetzei. He went out. Levush techeles malchus v'chur, and he became a minister in the government. He became a minister in the government. That's what happened. Mordechai came out. He became a high-up official, and the Sanhedrin were turning back to him. But I thought it was the other way around. I thought you held that it's not through the government that we'll be able to win and proceed, and we'll be able to survive. So, peirush Rabeinu Sanhedrin. It's interesting how times relive itself. Machlokesin just come back again. It's the same machlokesin over and over again. Should we do hishtadlus? Should we do tefillah? It's a big yesodos. The real reason why I picked this topic is to tell you the Chasam Sofer's mahalach. Achidush nifla, rabosai. Achidush nifla, hafla vafela. The Chasam Sofer—and yes, keep in mind, we will go back to the Sheishanas Yaakov, v'raisam yachad, cheiles Mordechai—what was the great tzahalah v'sameicha? What was it? Let me begin by telling you a peledike Chasam Sofer in the drashos, pelei ployim. The Chasam Sofer starts off by explaining. Everything begins with the chet of the eitz hadaas. Interesting. And it's true in a lot of the Torah, Purim, Amalek, has a lot to do with the eitz hadaas, with the tikkun of the eitz hadaas. That's for maybe on Purim. But the Chasam Sofer explains that the ikar tikkun, and I quote, because it's a pel, it's a peltik lashon of the Chasam Sofer, the ikar tikkun of the eitz hadaas, ki zeh hachet lo yisukan ki im ba'avodah sheyeish bah simchah. Chasam Sofer—every line is a chiddush nifla. Chasam Sofer says that, you know, we went to Mitzrayim to be mesaken chet. You know what the tikkun was supposed to be in Mitzrayim? We should have been b'simchah through the galus. We didn't do it. It's a davar shel peleh. I read the Chasam Sofer—heiliker Chasam Sofer, rabosai. He says we failed in Mitzrayim because instead of elevating and being b'simchah and rising above, we fell. We went into the midbar. We had another chance, says the Chasam Sofer, and we again didn't pass the test. It's interesting, we notice the misonenim. He doesn't speak about it, but I always wondered, the misonenim became such a big sugya, Vayavoi moiroso, and they complained, kim'orim heim. It wasn't the greatest of situations. Avada, the Ribono Shel Olam took care of them in the midbar. Zogt der Chsam Sofer, not pointing out the two classic cases I just brought, that the test would have been passed had they went through the midbar accepting and b'simcha, and that's how they would have been misaken the chet of the eitz hadaas. Omnam, and he says a chiddush. Skip a few lines, and he says, Im haya soivel b'simcha v'somach baShem, haya tov lo yoser. That if Yaakov Avinu, when he had the problem with Yosef, it says he put on a sack. And as a matter of fact, the Medrash says that's where Mordechai got his yesod to put on a sack. He learned it from Yaakov Avinu. It's a mefurashim Medrash. He says just like Yaakov put on a sack, that's what I'm going to do also. Zogt der Chsam Sofer, he would have been better off not to put on the sack. You listening to Chsam Sofer? He would have been better off not to put on the sack. Im haya soivel b'simcha v'somach baShem, haya tov lo yoser. It would have been better off for him.

שסיבלוין אחד, אויסער יויסר מכמה תפילות. To be soivel b'simcha, to be mekabel b'simcha what the Eibishter wants, is more than—again, if this wasn't words of a chassam sofer, rabosai, I wouldn't even know how to say it over. שסיבלוין אחד, אויסער יויסר מכמה תפילות. And that's why Esther made a seudah. What was the seudah? להראות כי שמחה בהשם, ובטחה בישועתו, כי קרוב אליו. The seudah is so essential, the simcha is so essential, because it's the simcha that brought the yeshuah. And listen how the Chasam Sofer fatteitches the pasuk. We all know the pasuk, רחוק מישועתי דברי שאגתי. As the Malka said, this is an Ayeles HaShachar, this is the mizmor, says the Chasam Sofer, I quote, You know why, רחוק מישועתי? Because דברי שאגתי, because I'm crying and screaming. Pashut pshat is, מתקרט געוואלדיג, huh? Remember such a Chazal, מתיצה קלאי, דבר אל בני ישראל ויסעו. It's not the time to daven, it's the time to jump. I think that's what the Chasam Sofer is saying. רחוק, חפש the idea, רחוק מישועתי, because דברי שאגתי. Zogt der Chasam Sofer weiter, V'lachein tiknu simcha Purim pshat, because it's not only the Megillah. It wasn't only the fact that it was nikhalal Yehudim and we davened, but the simcha that came after, the simcha that Esther showed. Rabosai, remember the kasha we spoke about, sheshanis Yaakov tzalah v'sameicha? Klal Yisroel was happy. What were they happy? V'hoysa yachad techilas Mordechai. You know, rabosai, what was techilas Mordechai? What were the begadim? I'll discuss with you the begadim. Notice it's interesting, and this is another shtikel peledike Chasam Sofer, pili ployim, rabosai, pili ployim. In the third day, Vatilbash Esther malchus. Esther puts on malchus. It doesn't even say bigdei malchus. It says malchus. Chazal tell us shelavsha ruach hakodesh. It wasn't even bigdei malchus. It was ruach hakodesh. Fragt der Chasam Sofer, why, punkt today, now, after three days, did she put on ruach hakodesh? What happened for the first three days? Why couldn't she put on ruach hakodesh three days earlier? That's what the Chasam Sofer answers. It's a peleh, rabosai. Zogt der Chasam Sofer, we know in the pasuk, in the tefillah... I'm sorry, the Yalus, est is tefillah. Al tirchak mimeni ki tzarah kroivah ki ein ozer. Frekt der Chasam Sofer, the tzarah was kroivah? The tzarah was actually a year away. It was for the following year, so why is it called kroivah? Also, frekt der Chasam Sofer, ki ein ozer? Farkert, ein ozer. There's nobody—because no—why because? It should say, Yeshua is not kroivah, ein ozer, and there's no one to help us. Because there's no one to help us, k'darko, the Chasam Sofer learns the pasuk the exact opposite. It's kroivah. You know why? You know why this thing is kroivah? Because ki ein ozer. There is nobody to help us. Zogt der Chasam Sofer, because the moment you think there is a way out, and there's a way how you have a mahalach, and it's not that the Eibishter will take you out of this thing, you will never get out of it. And I quote you the loshon of the Chasam Sofer again, rabosai: Ein haShechinah shoyreh ki im mitoch simchah.

V'loy miter tzaar, v'shaiveres chatzi gufoi shel adam. V'lachein, ein b'din sheyetzuyar klal sheyekubal shum tefillah chas v'shalom. When we're in galus, our tefillos actually cannot really work. I'm sorry for word for word, because we're in a matzav of tzaar, and we don't have simcha. We cannot be mispalel because ein haShechinah shorah. It doesn't work. So then how do we have the yeshuah? And the answer is, Ein ben David ba ela b'hesech hadaas, ad shenisya'ashu, the lashon of the Gemara in Sanhedrin. Why? Once they realize that there's no way out, that's when the yeshuah comes. Because kol zman you think that there's a little bit of a chance, then you're b'tzaar, and when you're b'tzaar, the yeshuah can't come. ... When a person thinks that maybe, so then he's b'tzaar and he's do'ag. Then when a person forgets about it. So the first three days, Esther was thinking she'd still be called to the king. For the first three days, she was thinking efshar. Hu memeila efshar means she wasn't b'simcha; she was fasting. That when she gave up, so to speak, and she said she's going in no matter what, it was only then, lafsha ruach hakodesh. It's a peldige sam sefer, that beis. At that moment that she stopped being betzar, baatzvus, btainus, bsigufim, that's when the ruach hakodesh, and that's when she went in, and that's when it worked. Vhi eina oyzer. She's telling the Eibishter, I now know that there is no way out. V'meila, kroivah. Simcha. You hear what he's saying? That's the simcha. He says a peldige chiddush. Kol zman that a person is thinking, maybe, maybe, maybe, it's in his mind, that's not the simcha. He's betzar. Is it going to happen? Is it not going to happen? The minute when you think nothing, you're blank, and you just be bsimcha. So, says the Sam Sofer, that's when the yeshuah comes, and he says, a moridige pshat in the Gemara, he says. So, says the Sam Sofer, that's pshat in the Gemara Megillah. Ma rasa Esther shezimsa lHaman? Why did Esther invite Haman? So Chazal say, shelo yomru achos yesh lanu bbeis hamelech, vyimnu atzmam min harachamim. That Klal Yisrael would think they have a way out. Like this, they'll stop davening a little bit. Lerdik Sam Sofer again vayter farkert. Kol zman that they thought maybe, maybe, maybe. So then they were not completely reliant on the Eibishter, and therefore they were not b'simcha. Here, shelo yisbru sheyesh lahem shum tachbulah b'idei adam, v'al yedei zeh yihyu b'atzvus. Simchan atzvus, rabosai, is when a person thinks that there's hope through somebody else. That doesn't bring simcha. You might think it's simcha. A person might think that if someone else could give him hope, that's simcha. No. A Yid gets simcha only when he has complete reliance on the Eibishter. Zeh de zechreinu livrachah once said a meirdike pshat: Tov lachasos baShem, mivtoach ba'adam. Tell me, I need daven a melech for that? Every Yingele should know, tov lachasos baShem, mivtoach ba'adam. Zeh de hafla vefele. You know when he realized tov lachasos baShem? Mivtoach, when he started trusting people. The minute he started trust—mivtoach—from the fact that he was boteach in people, he started to understand, tov lachasos baShem.

At that moment, he started to realize that he was boteach only in the Eibishter. Why? Because bitachon, that's what makes the person a Yid have security. The minute he thinks that there is some adam involved, or there's some eitz, or there's some mahalach, and he loses that hashraas haShechinah. And the meileh, zogt the Chasam Sofer, that they were kovea a special mitzvah of Simchan Purim, because that is the yesod: simcha. The avodah of Purim is to be b'simcha. There's an interesting Chazal, rabosai. Bechabadcha avoseinu, batchu v'lo voshu. Eilecha zoaku v'nivashu, zogt the Medrash — it's a Yalkut Shimoni, Tehillim — Bechabadcha avoseinu, ze Esther u'Mordechai. Eilecha zoaku v'nivashu, that's the divrei hatzomos v'zakasa. What do you see Esther and Mordechai was? Bechabadcha. It was about bitachon. Yesod was bitachon, and bitachon brings simcha. Bitachon baHashem brings simcha. L'hodia asher kol kovecha lo yeivoshu v'lo yikalmu lanetzach. Sheshanas Yaakov, tzahalah v'simchah. Ro'osam yachad, techilas Mordechai. What did they see in techilas Mordechai? What did they see? When Mordechai went out with the begadim, there's an interesting Medrash. The Medrash says that Esther Hamalka hired all the orchestras and bands, shloish me'os, I think the lashon of Chazal is, 300 instruments, a ganze philharmonic, to go out when Mordechai went out with the techeiles, with Haman. But what was it so important? Why was that so important? Dr. Tversky, Rebbi, אמרתי חידוש. She knew that the simcha is how Klal Yisrael is going to get out of it. Birosam yachad techeiles Mordechai. How does the Chasam Sofer learn that the levush sak was vayiz'ak ze'aka gedolah? Everyone was down. Look what's happening. The moment that she brought simcha, and that's why, if you look at many mefarshim, I think the Brisker Torah speaks about it also a lot, why was it so important that he was taken, levush malchus, berochev sus, kach ya'aseh la'ish? What was it so important? And the teretz is this: bitachon. You see how the Eibishter, before the nes even happened, before the nes even happened, Klal Yisrael had to be a matzav of simcha. So she hired, says the Tferes Shlomo, she hired bands to play that the Yidden should hear, and they should be b'simcha. Now, rabosai, let's go back. Ready? Sheyshanas Yaakov tzalah v'sameicha, birosam yachad, techilas Mordechai. I believe the pshat is even before the yeshuah came. What brought the yeshuah, rabosai? Sheyshanas Yaakov tzalah v'sameicha, birosam yachad, techilas Mordechai. They had simcha and bitachon that the nes was going to come. This is lo hodia shekol koivecha lo yeivoshu. What's lo yeivoshu? I know all the birkei Torah speak about it, and I know, rabosai, it's late, I have a lot to talk about this topic. Lo yeivoshu is before it even happens. If you look at the Gaon in Avnei Eliyahu, son of the Gaon, brings this pshat, this famous birkei Torah about this. What's lo yeivoshu? Lo yeivoshu, you see, clearly means that it will happen. And you know what the Gaon says on this words, lo yeivoshu? Kemoi, like we found by Esther and Mordechai. The tzahalah v'simcha, rabosai, was before the yeshuah even came.

It was b'roisam yachad, techilas morach. The moment that he went on the horse, he went out b'levush malchus. Klal Yisrael started having simcha with bitachon that it's going to be a yeshuah. Meila, l'idaa shekol kivecha lo yeivosh. That if you have simcha from before, with bitachon, lo yeivosh, the nes will come. Ki krovah yeshuasi, but yeshuah is karov. It's not about the yeshuah that was; it's about before the yeshuah, that it will be. Ki krovah yeshuasi lavo, that it's going to come. L'odia l'doros habaim, and the doros habaim through the galus need to learn this lesson. This was the inyan of the begadim, the importance of the begadim, the way the Kohenim speak, because if you have simcha, simcha is bitachon, and bitachon is the yeshuah, and that fits into the inyan of karov. You've just experienced another Torah class, brought to you by TorahAnytime.com.