In Shemonah Esrei, we say ונאמן אתה להחיות מתים, "You are trusted that you will resurrect the dead." The roshei teivos are the same roshei teivos for ומשלוח מנות איש לרעהו, the mitzvah to give mishloach manos. The last letters spell מתנה, gift. This hints that in the merit of mishloach manos, Hashem will grant us great gifts, even as wondrous as techiyas hameisim, the resurrection of the dead.
A Gantz Yur Purim – Purim All Year Long
The Shem Mishmuel said there is no kiddush on Purim, so we shouldn't make Havdalah either. This means we should keep the teshuvah and inspiration we attain on Purim for the entire year.
On Purim, a drunk bachur told Reb Mottel Slonimer zt'l that he wanted to do teshuvah. Reb Motel said, "Come back to speak with me about it tomorrow."
It is easy to say on Purim that you want to improve your ways, but the trick is to do so tomorrow.
This is hinted at in Esther's words (5:8) מחר אעשה כדבר המלך, "Tomorrow I will do as the king says." This is the primary test to see whether your inspiration will be there tomorrow as well.
The poor man was so happy. Finally, he could see the end of the dark tunnel of his tzaros. After Shabbos, he looked for the wealthy man but couldn’t find him. When he finally located him, the poor man said, "Nu. What is your decision?"
"About what?" the wealthy man asked.
"What we discussed! Ten thousand dollars for tzedakah, a hundred-thousand-dollar loan, and the partnership."
"That we discussed on Shabbos," the wealthy man said, "but now it isn't Shabbos anymore."
Similarly, people make great, lofty plans on Purim, resolutions for the future, but the trick is to keep them after Purim passes.
It says in Megillas Esther (9:27) ולא יעבור, and Rebbe Henoch of Alexander zt'l explains that this means that Purim should never pass, never leave us. What we acquire should remain with us forever.
In Shoshanas Yaakov we say that the salvation came from trusting in Hashem, as we say, להודיע שכל קויך לא יבושו ולא יכלמו לנצח כל החוסים בך, "To reveal that all those who trust in You will never be embarrassed..."
The Sfas Emes says that כל in this phrase – שכל קויך... כל החוסים – means that no matter what level you are on, when you trust in Hashem, Hashem will save you. Similarly, it states (Tehillim 31:25), המיחלים לה'כלחזקו ויאמץ לבבכם , "Be strong and feel encouraged, everyone who trusts in Hashem." Bitachon is available for everyone. Whatever level you are at, you can trust that Hashem will help you.
The Shoshanas Yaakov also emphasizes לא יבושו ולא יכלמו, that we trust in Hashem, and we won't be embarrassed. Similarly, it states (Tehillim 71:1), בך ה' חסיתי אל אבושה לעולם, "I trust in You Hashem, I shall never be embarrassed."
Ben Ish Chai zt'l explains that some people are embarrassed to tell others about their bitachon because they fear that if what they are hoping for doesn't occur, they will be made fun of. But our trust in Hashem should be with so much certainty that Hashem will help that we won't be embarrassed to proclaim it to others.
To explain his lesson, he tells a story that happened with Reb Moshe Galanti zt'l, who was the Rav of Yerushalayim about three hundred years ago. (The story is written in מסע ירושלים and עוד יוסף חי, בשלח):
The people of Yerushalayim were worried because the winter season was almost over, and it hadn't rained that year. The skies were clear and blue, not a cloud in sight. Rain is crucial in Yerushalayim for crops and even for drinking. Yerushalayim isn't near a river or sea, and the few wells dry up quickly when there isn't rain. People were walking around sad and fearing the worst.
The Yidden, and l'havdil, also the Arabs and the Christians, raised their hands in prayer and fasted. Many Yidden went to kever Rachel (in nearby Beis Lechem) and the kever of Dovid HaMelech. L'havdil, the goyim went to the places they consider holy to them, but the heavens remained sealed.
The pasha sent a message to Rav Moshe Galanti, the elderly Rav of Yerushalayim: "We are certain that the drought is due to the sins of the Jewish community. We are considering banishing all of you from Yerushalayim. You have until Tuesday to bring rain. We will enact the geirush (expulsion) if you fail. You consider yourselves the Chosen Nation and say Hashem is your Father. Prove that to us now, during this time of need. Show us that Hashem listens to your prayers. Otherwise, (he swore in the name of his prophet), I will do as I say."
Rav Moshe Galanti decreed a fast for three days (Sunday, Monday, and Tuesday). Men, women, and children were in the beis medresh, crying and praying nonstop for salvation. Tuesday arrived, the last day they had to bring about the salvation of rain, and the skies were clear. Tuesday afternoon, as the sun began its descent, Rav Moshe Galanti told the community, "Dress in rain gear and come with me to the kever of Shimon HaTzaddik. We will daven there for rain. But make sure you bring boots and blankets to protect yourselves from the rain because it will pour when we return home."
Everyone was shocked when they heard Rav Moshe Galanti's prophecy because the skies were totally clear. There wasn't a cloud in the sky larger than the size of a person's palm. Nevertheless, they followed their Rav's advice: They took along their rain gear and went with their Rav to Shimon HaTzaddik's grave.
Since they lived in the old city of Yerushalayim, they passed through the gate of Yerushalayim called Bub El Amud en route to Shimon HaTzaddik's grave. The Arab guard at the gate couldn't contain his laughter. He found the scene to be hilarious. The people dressed as though it was pouring when the sun was shining brightly. They told him about the Rav's prophecy, which made him angry since he thought the Rav was misleading his community. When Reb Moshe Galanti passed by, this Arab guard slapped Rav Moshe Galanti on the face. Rav Moshe looked at him in silence and didn't respond.
They came to Shimon HaTzaddik's kever. They raised their voices; they prayed and cried. Rav Moshe Galanti whispered silently into the grave.
Suddenly, the winds blew forcefully. The olive trees on Har HaZeisim shook in the wind. The pure blue sky became covered with clouds, and heavy rain fell. Rav Moshe Galanti continued whispering into the grave, and the rain became stronger and stronger until the ground was flooded. The community watched the miracle that was occurring before their eyes. They protected themselves from the rain with the blankets and gear they had brought.
The Arab guard of Bub El Amud gate came running to Shimon HaTzaddik's kever. He apologized to Rav Moshe Galanti for embarrassing him and for hitting him. Then, the guard lifted Rav Moshe Galanti in his arms and carried him all the way home.
The city of Yerushalayim celebrated with music for three days and three nights. The Arabs and the Christians admitted that the rain came due to the tefillos of the Jewish community. Embarrassed, they acknowledged that Hashem prefers the Yidden's tefillos more than theirs.
Wednesday, the day after the miracle occurred, the Arab guard came to Rav Moshe Galanti and requested that he convert him. He said that he wanted to be his servant forever.
As we contemplate this story, we understand that if it hadn’t rained, Rav Moshe Galanti would be embarrassed, as he told everyone to bring along their rain gear and nothing happened.
The Ben Ish Chai explains that there are two types of bitachon. There is bitachon that's alive in one's heart, but he doesn't show it to others because he isn't confident that it will be as he thinks. Then, there's a level of bitachon when one is so confident that Hashem will help. He is ready to act on it.
In this story, Rav Moshe Galanti didn't only trust Hashem in his mind and heart. He acted upon it by instructing the Jewish community to dress for the rain. Therefore, we pray, לעולם לא נבוש כי בך בטחנו, our bitachon shouldn't result in shame. People should not point at us mockingly and say, "You trusted in Hashem, and see what happened to you!"
