All kidding aside, the story of Purim is not as simple and fluffy as it appears on the surface. A question that has always bothered me: Why did Mordechai stubbornly refuse to bow down to Haman when his refusal endangered a whole nation of Jews? Why didn't he find a heter to do so, or, worst case scenario, submit to death to save the others?
You will tell me that Haman wore an idol on his belt and thus, it was pure Avoda Zara. But chazal say that Haman removed the idol so that Mordechai could then bow down. Or you'll say that Haman was Mordechai's slave, or that Mordy didn't even want to give the appearance of bowing.
But for all this, Mordechai was willing to let all the people die? If he wanted to be machmir (strict) on himself, okay - but on thousands of other people? He had that right?
This question is amplified when we look at other events in history, such as that of Yirmiyahu and Yoshiyahu (Divrei HaYamim 2:35). The king wished to stand firm against Paro Neko, who wanted to pass through Eretz Yisrael, but the prophet told him: "Capitulate, despite your righteous intent. Give in, or tragedy will occur." Yoshiyahu would not relent and, ultimately, the Temple was destroyed.
So, what is the proper path - defiance, or discretion?
Perhaps this is the great issue of the Megillah, the aspect of "ad d'lo yada", the uncertainty about which path to follow. Do I bow, or do I stand tall and resolute?
And it is not only then, but now. Do I accept the Disengagement Plan, or do I fight it? Do I follow orders, or do I refuse? Without a prophet like Mordechai or Yirmiyahu, without the Urim V'Tumim or a Bat Kol from Heaven, how can I be sure that my choice is the right choice for Klal Yisrael?
Chazal tell us that Amalek has the gematria of the word "safek" - doubt. In his day, Amalek instilled doubt as to whether we Jews were G-d's beloved children. In our day, the lack of any direct "pipeline" to HaShem also creates doubt as to what direction we should take. Even the great Torah leaders are divided in their opinions, leaving us to essentially make our own decisions.
At the end of the day, we must follow our consciences and hope for the best. The day will come when "the Jews will have light"; i.e., our path will be clearly lit and we'll know for sure which way to go. Until then, may G-d give us as happy endings as in the Purim story.
You will tell me that Haman wore an idol on his belt and thus, it was pure Avoda Zara. But chazal say that Haman removed the idol so that Mordechai could then bow down. Or you'll say that Haman was Mordechai's slave, or that Mordy didn't even want to give the appearance of bowing.
But for all this, Mordechai was willing to let all the people die? If he wanted to be machmir (strict) on himself, okay - but on thousands of other people? He had that right?
This question is amplified when we look at other events in history, such as that of Yirmiyahu and Yoshiyahu (Divrei HaYamim 2:35). The king wished to stand firm against Paro Neko, who wanted to pass through Eretz Yisrael, but the prophet told him: "Capitulate, despite your righteous intent. Give in, or tragedy will occur." Yoshiyahu would not relent and, ultimately, the Temple was destroyed.
So, what is the proper path - defiance, or discretion?
Perhaps this is the great issue of the Megillah, the aspect of "ad d'lo yada", the uncertainty about which path to follow. Do I bow, or do I stand tall and resolute?
And it is not only then, but now. Do I accept the Disengagement Plan, or do I fight it? Do I follow orders, or do I refuse? Without a prophet like Mordechai or Yirmiyahu, without the Urim V'Tumim or a Bat Kol from Heaven, how can I be sure that my choice is the right choice for Klal Yisrael?
Chazal tell us that Amalek has the gematria of the word "safek" - doubt. In his day, Amalek instilled doubt as to whether we Jews were G-d's beloved children. In our day, the lack of any direct "pipeline" to HaShem also creates doubt as to what direction we should take. Even the great Torah leaders are divided in their opinions, leaving us to essentially make our own decisions.
At the end of the day, we must follow our consciences and hope for the best. The day will come when "the Jews will have light"; i.e., our path will be clearly lit and we'll know for sure which way to go. Until then, may G-d give us as happy endings as in the Purim story.