This incredible neis requires reflection and contemplation. Why in fact, would Hashem orchestrate potential salvations while we were sinning? What prompted Hashem to provide this incredibly gracious gift to Klal Yisroel when they were busy celebrating and indulging in hedonistic pleasures in the worst possible setting?
The Jews of Shushan were celebrating the ruin of the Beis HaMikdosh! How could they possibly have been worthy of Hashem providing them an avenue of escape from the punishment He was planning?
The Chasam Sofer writes that this is a clear demonstration of the fact that even when Klal Yisroel is wholly unworthy, even when we are committing aveiros, even when we can be classified as “mash’chisim, destructive,” we are still considered Hashem’s children.
The only way we could possibly have merited such an extraordinary miracle, with the yeshuah being orchestrated concurrent with the commission of the aveirah, is if Hashem regards us as His children. Klal Yisroel are banim leMakom, Hashem’s children and even while sinning we remain forever beloved to Him.
Are We Truly Always Considered Hashem’s Children?
The pasuk states: בנים אתם לה' אלקיכם – “You are children to Hashem, your G-d” (Devorim 14:1). The Gemara in Kiddushin (36a) teaches that there is a machlokes Tannaim as to when this principle holds true. R’ Yehudah maintains, Klal Yisroel are only considered Hashem’s children when they conduct themselves as such and keep the Torah and mitzvos. However, R’ Meir disagrees, and maintains that Hashem regards us as His children at all times and in all situations. Irrespective of how we conduct ourselves, regardless of what activities we engage in, we are still considered Hashem’s children. We never lose that status, and Hashem always treats us His children – even if we fall prey to temptation and sin. R’ Meir marshals four separate pasukim to support his view
Thus, what the Chasam Sofer regards as the most important miracle of Purim – the fact that Hashem prepared the redemption even while Klal Yisroel were sinning and incurring his wrath – is synchronous only with the opinion of R’ Meir.
How Do We Pasken?
Generally speaking, when there is a machlokes between R’ Meir and R’ Yehuda we follow R’ Yehuda. Furthermore, the Gemara says that although R’ Meir was on an unparalleled spiritual level, we never follow his rulings, since we are unable to fully understand them. However, there is one exception: this very machlokes regarding our relationship with Hakodosh Boruch Hu. Surprisingly, regarding this specific dispute, we make an exception and follow him. Thus, the Rashbah (Shu”t, 1:194 and 242) rules that Klal Yisroel are always considered Hashem’s children, regardless of our actions.
Rav Yaakov She’altiel Ninyo (Emes L’Yaakov, Eitz Chaim) gives two reasons for why in this particular instance we rule like R’ Meir. One is because the Gemara discusses R’ Meir’s opinion and his need to marshal four pasukim at length. This extra attention given to R’ Meir’s opinion is a clear indication that the Gemara maintains that he is correct.
Furthermore, the Emes L’Yaakov adds that the reason we usually do not follow R’ Meir is because his thinking was so deep that the Chachamim could not fully comprehend the reasoning behind his rulings. However, this reason applies only to a machlokes regarding matters pertaining to this earthly world. Mere mortals could not understand R’ Meir, so they could not rule like him. In contrast, concerning a topic that pertains to the Ribbono Shel Olam, Who most assuredly can understand the depths of R’ Meir’s opinions, we would rule in accordance with him.
Whether we are considered the children of Hashem is an issue that directly pertains to Hashem. The Almighty, Who fully understands R’ Meir, would then rule like R’ Meir: We are always considered His children, regardless of our conduct.
The Salvation Was Born On Shabbos
The pasuk states, ביום השביעי כטוב לב המלך ביין – “On the seventh day, when the king was merry with wine” (Esther 1:10). Rashi comments that the mention of “the seventh day” alludes to the fact that this fateful day was a Shabbos. Hashem’s orchestration of a survival plan for the Jewish people is somehow connected to the fact that it was Shabbos.
The halachah is that a non-Jew who observes Shabbos is chayav misah; it is a capital offense. The Chida (Rosh Dovid, Parshas Miketz) explains the reason for this as follows: Shabbos is Hashem’s special sceptre. Law dictates that if a commoner were to defile the king’s sceptre by using it, he would be executed for this act of treason as a moreid b’malchus. A non-Jew who keeps Shabbos is akin to a servant defiling the king’s sceptre and is deserving of the death penalty. However, the king’s children are allowed to play with the king’s sceptre and use it however they wish. They will not be punished for utilizing it in this manner.
Klal Yisroel are allowed to keep Shabbos, and in effect are permitted to enjoy the King’s sceptre, because we are the children of Hashem. We are banim laMakom and are therefore gifted the unique opportunity to revel and bask in the warm glow of Hashem’s sacred Shabbos.
The salvation of the Jewish people at the time of Purim came about as a result of the principle bein kach u’bein kach keruyim banim. The optimal time for this process to have been set in motion was on the day of the week that is also demonstrative of our status as children of the Ribbono Shel Olam.
Achashveirosh invited Vashti to appear at his party on Shabbos. She refused and was subsequently executed on Shabbos. Her execution paved the way for Esther’s entry into the palace – and it took place on Shabbos.
Are We Permitted to Give Tzedokah?
An important ramification of whether we rule like R’ Meir or R’ Yehuda is if we are permitted to give tzedokah. Rav Ovadiah Yosef (Anaf Eitz Avos, pg. 212) cites the Gemara (Bava Basra 10a) that relates a question with which Turnus Rufus challenged R’ Akiva, asking whether Hashem loves only the rich or if He also loves the poor. When R’ Akiva answered that certainly Hashem loves the poor as well as the rich, Turnus Rufus responded, “If Hashem really loves the poor, then why doesn’t He give them money?” R' Akiva explained that Hashem makes some people poor as a way for the wealthy to save themselves from Gehinnom, meaning that the wealthy can be spared in the merit of giving tzedokah. Turnus Rufus challenged this response, arguing that in fact giving tzedokah should warrant a punishment in Gehinnom. He offered the following analogy:
A king imprisoned a slave who had angered him. He left strict instructions that the prisoner was not to receive any food or drink. If someone were to disobey the king, the king would be furious, and undoubtedly would punish the charitable benefactor! Similarly, if Hashem has decided to impoverish one of His subjects, what right would we have to give the person charity?
Following this reasoning, giving tzedokah to a pauper should therefore land the wealthy man in Gehinnom, not spare him from it! By providing for the poor, he is blatantly countering the will of the King!
R’ Akiva informed Turnus Rufus that his analogy was flawed. The proper parable would be a situation in which the king’s own son had angered the king and had been thrown in jail. In this case, if someone were to feed the prisoner, the king would reward his son’s provider!
All of Klal Yisroel are considered Hashem’s children, and therefore providing for a Jew who is struggling is tantamount to taking care of the King’s son, for which the benefactor will be amply rewarded.
Rav Ovadiah adds that this Gemara could explain why we rule according to R’ Meir, that bein kach u’bein kach keruyim banim. Even though we do not generally follow the halachic rulings issued by R’ Meir, this particular psak of his is different. It is supported by the ruling issued by his rebbi, R’ Akiva.
It is true that when R’ Meir and R’ Yehuda disagree we do not follow the ruling of the former. However, when R’ Yehuda’s opinion is challenged by the viewpoint of R’ Akiva, then the halachah would follow R’ Akiva (Eruvin 46b). Furthermore, R’ Akiva and R’ Meir constitute a majority against R’ Yehuda.
It is readily apparent from R’ Akiva’s position about giving tzedakah that he maintains bein kach u’bein kach keruyim banim. Each and every Jew is a child of Hashem, whether he is the biggest tzaddik or the worst rasha.
The Mishneh LaMelech (Parshas Derochim, Tzedokah, Derush 17) writes that from the fact that we have a mitzvah to give tzedakah without concern whether the recipient has been observing mitzvos properly, we see that even if someone may have sinned, he is still considered Hashem’s child and can therefore be the recipient of our assistance. The mitzvah of tzedakah demonstrates the truth that each and every Jew is considered Hashem’s child, even if he is not doing the ratzon haBorei! If a person who sinned would not be considered a child of Hashem but an eved of Hashem, then we would not be permitted to give him tzedakah, in accordance with the analogy of Turnus Rufus.
Tzedokah On Purim
There are several mitzvos performed in Purim. We read the Megillah, send mishloach manos, give matonas la’evyonim and partake in seudas Purim. Of these, matonas la’evyonim is the most important. The Rambam writes that one should spend more on matonas la’evyonim then he does on his seudah and mishloach manos, as there is no greater simcha than lifting the spirits of the poor.
The halachos associated with the mitzvah of tzedakah on Purim are unique to the day. The Yerushalmi writes that on Purim we don’t verify the claims of the pauper or investigate whether the one who is solicitating is legitimately in need. Anyone who extends his hand is given tzedokah. The Shulchan Aruch (694:3) rules accordingly:כל מי שפושט ידו לטל נותנים לו –“to anyone who extends his hand, [we] give to him.” No questions are asked.
Tzedokah is a very important mitzvah every day, why do we find a special stress on Purim, and why does tzedokah given on Purim have different rules?
Understanding the Focus Placed on the Mitzvah of Tzedokah
Based on what we said above, the Shevilei Pinchas suggests that we can now understand why on Purim we place a strong emphasis on the mitzvah of tzedokah. The most prominent aspect of the yeshuah we experienced on Purim is the fact that even during those unfortunate times in which Klal Yisroel anger Hashem with the aveiros they commit and by their lack of mitzvah observance, we are still considered Hashem’s children. This is the identical principle of the mitzvah of tzedokah. We have an obligation to provide for those who need because – regardless of their actions – they are Hashem’s children who are suffering.
Within the story of Purim, a miraculous victory was set into motion on Shabbos, on the very day that evinces our status as children. The yeshuah started during the party, validating and proving the powerful idea that even while sinning we remain Hashem’s children and are worthy of being spared. Therefore, we engage in the mitzvah of tzedakah on Purim, the mitzvah that is made possible only due to the very principle of bein kach u’bein kach keruyim banim. We provide matonas la’evyonim to anyone and everyone who asks. Each and every Jew is a child of Hashem who deserves our assistance, regardless of their actions and station in life, and on Purim we celebrate this by giving without first inquiring as to the veracity and authenticity of the person asking.
(The above is based on a much lengthier essay from R’ Doniel Glatstein, which can be found in his sefer “The Concealed and The Revealed” titled “R’ Meir and the Soul of Megillas Esther”)
