By Rabbi Eli Birnbaum, Head of Community Development, Stanmore and Canons Park Synagogue
Last week, we explored a collision involving the festivals of Purim and Pesach. Divided by a thousand years and twice that in miles, the two stories are thrust together in the unlikeliest of circumstances: The Talmudic Sages teach that we should begin studying the laws of Pesach in the midst of our Purim celebrations, while Queen Esther decreed a three-day fast before beseeching King Achashveirosh for mercy – days which corresponded to and cancelled Pesach celebrations of that year.
What is the link between the two?
Let us begin by analysing another intriguing Talmudic statement, this time an explanation of the verse:
“And Moshe (Moses) led the people out from the camp to greet God. And they stood underneath the mountain.” (Exodus 19:17)
The simplest reading of ‘underneath the mountain’ is that the Israelites camped in Mount Sinai’s shadow before hearing the Ten Commandments and receiving the Torah. Here is the Talmudic approach:
“Rav Avdimi bar Chama bar Chasa commented: This teaches that God suspended Mount Sinai over their heads and declared: ‘If you accept the Torah, good! But if not, there will your burial places be.’” (Shabbat 88a)
This statement is astounding, implying that our ancestors were essentially coerced to accept the Torah. Indeed, Rav Avdimi’s colleagues were quick to pose this exact argument: His interpretation undermines our entire belief system, founded as it is on the revelation at Sinai!
Fortunately, the great sage Rava poses an answer, but it is not a simple one:
“Rava resolved this problem: True, at Sinai there was some element of coercion. Nevertheless, the Jewish people recommitted themselves to Torah observance freely and willingly at the time of the Purim story, as it says (Esther 9:27): ‘They established and accepted it again.’” (Ibid.)
An immediate observation: Rava’s answer does not take the easy option of just rejecting Rav Avdimi’s novel interpretation outright. Rather, it works with it, accepts it, and solves the dilemma by adding another layer of complexity: Whatever philosophical issue we might have faced at Sinai was solved many generations later in Persia.
Rav Avdimi’s statement about Sinai being suspended in mid-air is probably a metaphor. But materially, there is very little difference between what he says happened, and what actually happened.
Think about it: the Israelites have just witnessed a litany of wonders and miracles that brought the world’s superpower to its knees. These were swiftly followed by a march to Sinai led by a pillar of fire and cloud. Having lived through and witnessed all of this, what choice did our ancestors have when God asked: Will you accept my Torah? Only a blinkered fool would answer ‘no’! Rav Avdimi’s metaphor is therefore a description of the psychological truth of the revelation at Sinai.
We are back at square one. Pesach brought us physical freedom, but it also brought in its wake a certain lack of spiritual freedom. We had little choice but to follow God wherever he led us and in whatever he taught us. Considering this, is it therefore the case that our entire belief system is undermined?
Rava insists: No, and Purim holds the answer.
Next week, we will conclude our journey from Egypt to Persia with an exploration of how these festivals are in fact two sides of the same coin.