For anyone with a Jewish soul, it is hard not to feel pleasure when the recitation of Megillat Esther reaches the point at which Haman is unmasked as the villain of the piece and gets his come-uppance. We have so many stories of Jew-hatred, pogroms, expulsions and massacres in our portfolio that it’s great to read each year of one bad man who did not get away or escape justice. But feeling pleasure is not the same as rejoicing. So we ask the question: are we allowed to rejoice at Haman’s downfall?
A mishnah in Avot (4:24) appears to suggest that such
rejoicing is misplaced. There, Shmuel HaKatan ("Samuel the Small") teaches:
שְׁמוּאֵל הַקָּטָן אוֹמֵר: בִּנְפֹל אֹיִבְךָ אַל
תִּשְׂמָח, וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּֽךָ, פֶּן יִרְאֶה יְיָ וְרַע בְּעֵינָיו,
וְהֵשִׁיב מֵעָלָיו אַפּוֹ
"When your enemy falls, do
not rejoice; when he stumbles, do not let your heart be gladdened in case God
sees and it will be displeasing in His eyes, and He will turn His anger from
[your enemy to you]"
It’s not clear why this teaching appears in Pirkei Avot at
all since it consists of a couple of verses that have been cut-and-pasted from Mishlei
(Proverbs) 24:17-18. Or, as one commentator, puts it, if this verse comes
straight from King Solomon, why should we be concerned with how big or small
this particular Shmuel happens to be?
Leaving that issue aside, let’s consider the case of Purim. It
is no secret that a great deal of rejoicing does take place on that day. For
some it is deeply spiritual in nature, while for others it is fuelled by
alcohol and feasting—but it is all rejoicing, whatever its format.
As an aside, the Book of Tehillim (Psalm 27) offers an example of how a person who is acutely aware of God’s presence and of His intervention in events might choose to respond to the most welcome downfall of his enemies. The psalm in question uses the same Hebrew words as this Mishnah for downfall and stumbling: “When evil-doers came upon me to eat up my flesh – my adversaries and my foes – כשְָׁלוּ (koshelu) they stumbled and נפָלָו (nofolu) fell”. It is hardly likely that King Solomon, compiling the Book of Proverbs, would not have been familiar with the text of a psalm penned by his own father.
Psalm 27 can be seen as a paradigm for an ideal response to
the fall of one’s foes. In it, King David acknowledges the facts on the ground
– his enemies have been beaten and their malevolent intent foiled – and then
does the following things:
• He affirms his continued trust in God;
• He requests further protection and sanctuary from evil;
• He proposes to offer joy-sacrifices to God and to sing His
praises;
• He calls on God to lead him along the path of integrity,
since his foes are ever-watchful;
• He calls on others to strengthen themselves by placing
their hope in God.
There is no triumphalism here, no personal judgement of the wicked
by King David, no wagging of fingers or naming of names and no suggestion that
God has only eliminated his enemies because he has asked him to do so. This
response is dignified, restrained and responsible. If we were all saints there
would be a strong case for arguing that we should work hard on our own feelings
in order to channel our own responses to triumph over our enemies in an
equivalent manner. In the meantime, let’s pass the bottle and lift another
glass …
