The Rambam writes in his introduction to the Mishneh Torah that the Rabbinic ordinance of Purim is not a violation of the Biblical prohibition of adding to the Torah. Explains the Rambam: The Rabbis never said that Purim is part of the Torah that was given at Sinai. It is rather a later Rabbinic enactment designed to impress upon us the truth of the idea that is part of Torah itself - that Hashem answers the prayers of the Jewish people.
The question arises: Why was it necessary for the Rambam to explain the rationale behind the ordinance? Certainly to answer the original question it is enough to declare that Purim was merely rabbinic in origin.
We must understand that Torah is not only the complete body of commandments for the Jewish people; it is also the complete body of values for the Jewish people. Whatever causes we embrace and whatever goals we aspire to achieve must be consistent with and endorsed by the Torah.
If the ordinance of Purim was instituted to celebrate and promote an ideal not implicit in Torah, the acceptance of that ideal would itself be an addition to the Torah even though the rituals that symbolize that acceptance were clearly Rabbinic in nature. Thus it is essential to the Rambam’s argument that Purim was ordained to serve as a reminder of an idea which the Torah itself reiterates - that Hashem answers the prayers of the Jewish people.
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On Purim there are two practices that are widely observed which - at first glance - seem contradictory: the practice of becoming intoxicated to the point of not knowing the difference between “Cursed is Haman” and “Blessed is Mordechai” and the practice of wearing costumes and masquerading.
The first of these practices - the intoxication - is designed to reveal as Chazal teach, “When the wine enters, the secrets emerge.” The second of these practices - the costuming - is meant to conceal. How do we reconcile both?
We learn in the book of Koheles, “God made man straight but they sought for themselves many calculations”. In other words, deep down we all know what is important and how we should live our lives. This understanding is buried however under layers and layers of relatively unimportant considerations such as: What will the neighbors say? Will this ruin my chances (or my children’s chances) for a prestigious Shidduch? How will I do without the comforts that wealth could provide?
These calculations are made in our minds using a function called in Hebrew, “Da’as” or in English, “Rationality”. Of course, we cannot live without it. But at the same time we must know that, when Da’as seeks its many calculations, we are then confronted with the greatest obstacle to a life of genuine contentment and satisfaction.
Accordingly, once a year, on the day which is designed to be the root of true joy for all time, we are instructed to taste a life that would be free of the calculations of Da’as. We all understand that we cannot have Purim every day, but the delicious memories of Purim can remind us to be skeptical of the calculations of Da’as when these stand in the way of our true bliss.
The greatest of these calculations is our obsession with how we appear to others. (Just think of the young man who would want to join in the basketball game but, not being the most nimble athlete, will sit out rather than suffer the disapproval of his peers.)
Therefore, on Purim we masquarade. Not to conceal ourselves, but to give ourselves the license to be ourselves without the usual inhibitions. The two practices are thus not contradictory bur rather complementary.
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Two of the Mitzvos that we perform on Purim are Matanos L’evyonim (giving charity to the poor) and Mishloach Manos (sending edible treats to our friends and neighbors). The Rambam advises that the former deserves priority over the latter. In our health-conscious and diet-conscious society, there would be many advocates for the abolition of Mishloach Manos beyond the bare minimum Halachic requirement - sending to a single recipient.
To be fair to the Mitzvah of Mishloach Manos, a change in perspective may help. The great Chassidic master R. Tzaddok HaCohen (Resisei Layla 22) observes that these two Mitzvos have two different objectives. Matanos L’evyonim is designed to satisfy a need - the poor man needs money to live; we address that need. Mishloach Manos addresses no need. (Think of the needless candy and coconuts!) Sending these gifts is a way of giving honor to the recipient. “I know that you have everything that you need and more, but I want you to know that you are dear to me and I value your friendship.” Mishloach Manos accomplishes what it does precisely because it is not needed!
Of course, this makes a strong case for the elimination of the hurried Mishloach Manos drop-offs that so typify our harried Purims. If we are going to show friendship, we should take the time to do it right.
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