 "The Jews had light..." (Megillas Esther 8:16) The verse states that the miracle of Purim brought light to the Jews. The Ibn Ezra explains that this verse refers to Bnei Yisroel's emergence from the darkness and gloom of impending
destruction into the light of salvation.1 The Talmud understands that a spiritual message is being conveyed; "Orah" - "light" refers to the Torah. Bnei Yisroel reaffirmed their commitment to Torah.2 What aspect of their commitment to Torah was reaffirmed? Different elements of nature are used to depict the Torah such as water, air, fire etc. Why, in describing the reaffirmation of the Torah, is the Torah compared specifically to the element of fire?
In Parshas Beshalach the Torah records that when Bnei Yisroel departed from Mitzrayim they were attacked by Amaleik at a place called Refidim.3 The Midrash explains that the Torah records the name of the place because it is a contraction of words that reveals the reason for Bnei Yisroel's vulnerability to Amaleik's attack; "sherafu yedeihem min haTorah" - literally, "they weakened their hands from the Torah", generally understood to mean that they became lax in their Torah study.4
Why does the Torah describe the laxity in their commitment as a weakening of the hands? "Sherafu yedeihem min haTorah" implies that the Torah itself caused the weariness, "min haTorah" - "as a result of the Torah". What insight is the Midrash offering by couching the reason in such a manner?
Every action that we do falls into one of two categories. The activity either has no intrinsic value other than facilitating reaching a desired goal, or the activity may be necessary to reach a desired goal but it has its own intrinsic value as well. Those activities which do not contain their own intrinsic value are deemed burdensome and are almost always performed with resistance because the individual has the knowledge that if the desired goal could be achieved without having to perform these tasks, that would be the preferred course of action. Only those endeavors which a person perceives as having intrinsic value stimulate and energize him.
The study of Torah involves two aspects; one is the acquisition of knowledge which enables us to observe the precepts in the prescribed manner. Additionally, the study of Hashem's wisdom connects us to Him, giving intrinsic value to the actual study.
The very essence and philosophy of Amaleik, that this world is devoid of Divine providence and is therefore ruled by chance, removes all value from anything that they do. Since, according to them, there exists no Divine blueprint, all of existence is governed by the pursuit of self-gratification, making every endeavor bereft of intrinsic value. This notion is reflected in Amaleik's name, "amal kof" - "toil of a monkey"; a monkey is the primate closest to man and can be taught to mimic human behavior.
However, although its actions are human in appearance alone, they possess no intrinsic value. The Amaleik perspective leaves a person unfulfilled and very often depressed. This leads to self-destructive behavior which is the trademark of Amaleik, who are described by our Sages as suicidal.6
The Torah identifies the deficiency within Bnei Yisroel as becoming weary from the study of Torah. If a person approaches Torah study as only a means to an end and does not appreciate its intrinsic value, the actual study will make him weary. Weariness from Torah study indicates that we have allowed the insidious Amaleiki philosophy, the feeling that our actions have no value and we pass through life just going through the motions, to seep into our own thought patterns.
It is the fire of Torah which energizes and gives us our fulfillment and sense of purpose. Lacking this perspective weakens us not only spiritually, but physically as well. When we allow our internal Amaleiki tendencies to rise to the surface we open ourselves up to the attack of an external Amaleik. On Purim we defeated our external enemies together with our internal Amaleik which was eradicated by rekindling the flame of Torah. This comes with the awareness of the intrinsic value of Torah study.
1. Megillas Esther 8:16 2. Megilla 16b and Shabbos 88b 3. Shemos 17:8 4.Mechilta 5. Devarim 25:18 6. See Rashi ibid
Halacha
Every person the age of bar and bas mitzva must give gifts to two poor people during Purim day. This mitzva is known as Matanos La'evyonim. A woman may fulfill her obligation through her husband's gifts. However, children must give gifts of their own. Although a person fulfills this obligation with any amount of money, it is preferable to give the amount equivalent to a meal. In addition, although these gifts must be given on Purim, one may appoint a messenger before Purim to secure their distribution on Purim. Every person the age of bar and bas mitzva must also give one gift consisting of two different foods, known as Mishlo'ach Manos, to a fellow Jew during Purim day. Children ages five or six and older should also be provided with two foods to give to a friend. In this case a woman cannot rely on her husband's gift, but must send her own gift to one of her friends.
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