The Rosh Yeshiva begins by addressing the exuberant atmosphere, marked by singing and calls of "L’chaim." He cites Chazal (the Sages), stating that both the Yetzer Tov (Good Inclination) and the Yetzer Hara (Evil Inclination) must be magnified. Typically, the Yetzer Hara grows through its own worldly pleasures, while the Yetzer Tov grows through spiritual joys.
However, the Rosh Yeshiva introduces a novel concept (chiddush): The massive growth of the Yetzer Tov required for the current generation cannot be achieved through standard "Simcha shel Mitzvah" (joy of a commandment) alone. Rather, this specific, magnitude of growth requires the unique, boundless joy of Purim—specifically realized through Mishteh HaYayin (drinking wine).
The Paradox of the Fast of Esther
To explain the unique nature of Purim, the Rosh Yeshiva analyzes a halachic anomaly regarding the calendar.
The Puzzle: When Tisha B’Av falls on Shabbat, it is pushed off to Sunday (nidche), because we do not display public mourning on Shabbat. However, when the Fast of Esther (Taanis Esther) falls on Shabbat, it is moved back to the preceding Thursday (makdim).
The Explanation: While the Talmud offers technical reasons for this, the Rosh Yeshiva delves into the spiritual reasoning provided by early authorities (Rishonim). They explain that the Fast of Esther is not a "Fast of Punishment" (Taanis Puronus) like Tisha B’Av. Tisha B’Av commemorates a tragedy that happened; the Fast of Esther commemorates the preparation for war and salvation.
The Concept of V'nahafochu (Total Reversal)
The Rosh Yeshiva explores why the Fast of Esther is not considered a tragic fast, despite commemorating a time when the Jews faced Haman's decree of annihilation.
The Nature of Haman’s Decree: The distress (tzara) caused by Haman was unique. It was not merely a trouble that was resolved; it was a trouble designed to be completely overturned (V'nahafochu). The very day destined for destruction became the day of dominion and victory.
Retrospective Joy: Because the salvation was a total reversal where "Haman was overturned for our sake," the memory of the distress itself changes. We cannot view the Fast of Esther as purely sad because the distress was the seed of the ultimate victory. Therefore, unlike Tisha B’Av, which can be pushed off, the Fast of Esther is brought forward—it is an integral part of the Purim process, representing the "storm" before the triumph.
The Metaphor of Herod’s Building and the "Waves of the Sea"
The Rosh Yeshiva weaves in a seemingly unrelated Aggadic teaching to deepen this point. The Gemara states that "Whoever has not seen the building of Herod [the second Beis Hamikdash] has never seen a beautiful building in his life." The discussion turns to how it was built—with stones of kuchla (a bluish stone), white marble, etc. Herod wanted to overlay it with gold, but the Sages advised him: "Leave it as is, for it is more beautiful this way—it appears like the waves (advasa) of the sea."
Rashi explains: "Like the waves of the sea" — the surging, moving waves whose appearance dazzles and overwhelms the eye.But one who acts in the pure present detaches entirely from tomorrow and from yesterday—his mind is fully in the now, especially at the peak of joy (simcha).
This connects directly to the verse in Psalms 89:10 (or 9 in some countings): "You rule the proud swelling of the sea; when its waves rise [b'sho'a galav], You still them" (or "You praise them / calm them" — interpretations vary, but the key is the moment of their highest surge). Even though the waves know they will soon crash and recede, at the height of their rising (sho'a), God praises / delights in them. The praise is for that intense, momentary elevation—without concern for what comes after.
The Sages understood that Herod's Temple (the last major building project of the Second Temple era) would not endure. Yet they did not want the joy of the building, the joy of that hour, to be diminished at all. So they said: "Leave it—it is far more beautiful this way; it looks like the waves of the sea." In other words: embrace the surging beauty of the now, like "when its waves rise, You still them / praise them"—even knowing the end is coming.
This mirrors the holiness of Purim joy: it is a sacred counterpart to the verse in Isaiah 22:13 ("Eat and drink, for tomorrow we die"), which represents frivolous, empty revelry. On Purim, even though "tomorrow" the intense joy subsides (and in some sense becomes "forbidden" or inappropriate outside the day), today the joy is like the waves of the sea at their peak: fully alive in the present moment. "When its waves rise, You praise them"—the joy is not spoiled by awareness of the "after."
That Yiddish line you quoted captures it perfectly: "Haynt iz Purim, morgn iz oykh git mir a trunk un varft mir aroys" ("Today is Purim, tomorrow is also—give me a drink and throw me out"). Tomorrow the party ends (perhaps harshly), but today the joy surges like the sea in full swell—pure, unspoiled by tomorrow's reality.
This is why Purim joy is elevated: it lives entirely in the now, like the waves praised at their highest point, even though they will break. Yet unlike fleeting hedonism, we want some of that holiness to carry forward. That's why strengthening Torah learning and review (chazara) is so crucial—the Torah was re-accepted with joy in the days of Achashverosh (Shabbat 88a), and we say: "I will never forget Your precepts, for with them You have given me life" (Psalms 119:93). The joy of the moment, when channeled into ongoing Torah study and review, becomes eternal life-giving vitality that endures beyond "tomorrow."
Conclusion: The Necessity of "Stormy" Joy
The Rosh Yeshiva concludes by connecting these ideas to the practical observance of Purim:
Combating Hedonism: The secular world operates on the philosophy of "Eat and drink, for tomorrow we die"—a joy of emptiness and hedonism (Simcha shel Hollelus). To combat this, we cannot use a polite, limited joy. We must counter it with Simcha shel Kedusha (joy of holiness) that is equally powerful, wild, and boundless.
The Role of Wine: This is why we drink on Purim until "Ad D’lo Yada" (one does not know). We need a joy that mimics the "waves of the sea"—a stormy, overwhelming joy that breaks boundaries. This "storm" is what allows the Yetzer Tov to grow large enough to withstand the challenges of the times.
The Rosh Yeshiva ends by urging the crowd to drink L'chaim and embrace this holy storm, asserting that today, the Fast is over, the mourning is forbidden, and only the crashing waves of holy joy remain. The recording concludes with the Rosh Yeshiva leading the crowd in rapturous singing of "L'chaim," embodying the very lesson he just taught.
