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If Torah (תורה) acceptance must be forced rather than voluntary (as the Maharal explains regarding 'kafa aleihem har k'gigit' at Sinai), how could Purim (פורים) represent genuine willing acceptance? The Maharal's yesod that Torah obligation cannot be beratzon because Torah is essential for existence creates a fundamental tension with the Gemara (גמרא)'s statement about voluntary acceptance in Achashverosh's time.
This shiur explores the Talmudic obligation to become intoxicated on Purim (פורים), examining why Chazal chose the unusual term 'livsumei' (to perfume oneself) rather than standard terminology for drinking. Rabbi Greenberg notes this unique linguistic choice suggests deeper significance to Purim intoxication beyond mere celebration. The discussion centers on the famous Gemara (גמרא) story of Rabbah and Rav Zeira's Purim seudah, where Rabbah killed Rav Zeira and then revived him through techiyas hameisim. When invited again the following year, Rav Zeira declined, saying 'not every time does a miracle happen.' Rabbi Greenberg finds it significant that Rav Zeira's concern wasn't avoiding death, but rather uncertainty about revival - suggesting he would have willingly attended again if guaranteed resurrection.
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Megillah 7b
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