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How could Purim (פורים) represent willing Torah (תורה) acceptance when the Maharal teaches that Torah must be imposed by divine necessity, not human choice? The tension emerges from Tosafos (תוספות)'s question about forced acceptance at Sinai despite 'na'aseh v'nishma,' resolved through understanding that Torah exists as an absolute requirement for the world's existence, not an optional commitment.
Rabbi Yeshaya Greenberg ZT"L begins by examining the Talmudic statement 'Chayav enash livsumei bePuraya ad delo yada bein arur Haman levarch Mordechai' - that one is obligated to become intoxicated on Purim (פורים) until unable to distinguish between 'cursed is Haman' and 'blessed is Mordechai.' He notes the unusual choice of the word 'livsumei' (to perfume oneself) rather than common terms for drinking, suggesting deeper significance to Purim intoxication. The shiur then analyzes the Talmudic story of Rabba and Rav Zeira's Purim meal, where Rabba 'slaughtered' Rav Zeira and then revived him. When invited again the following year, Rav Zeira declined, saying 'Not always does one merit a miracle.' Rabbi Yeshaya Greenberg ZT"L finds it significant that Rav Zeira didn't refuse due to fear of harm, but rather because he couldn't guarantee revival - implying he would have accepted the invitation if assured of resurrection.
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Megillah 7b
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