I think we've looked at this in other contexts. The Rambam has another little hakdama before the Minyan Hamitzvos. I'll say it first. He has a Minyan Hamitzvos at the beginning of the Yad Hachazaka, you just list the Taryag Mitzvos. Then he has another Minyan Hamitzvos. He tells you where in each of the Yud-Daled Sfarim he talks about which mitzvos and which mitzvos you'll find in where in Mishneh Torah. So in this context the Rambam explains how Derabbanans don't violate Bal Tosif. And he illustrates it by explaining how the Derabbanan of Mikra Megilla has to be presented. אם הוסיפו בית דין עם נביא שיהיה באותו הזמן מצוה דרך תקנה או דרך הוראה או דרך גזרה אין זו תוספת.
The mitzvah introduced by Chazal is not a tosefes. Why? שהרי לא אמרו שהקדוש ברוך הוא צוה לעשות עירוב ולקרוא המגילה בעונתה ואילו אמרו כן היו מוסיפין על התורה.
First of all, they don't attribute the Derabbanan directly to Hakadosh Baruch Hu. That's number one. What allows for Derabbanans and what distinguishes them from Bal Tosif? The fact that it's Chazal is not enough. First of all, Chazal have to clearly delineate what's Derabbanan, what's Deoraisa. Chazal can't tell you it's assur to eat basar behema becholov and just like that it's assur to eat basar oph becholov. No, they have to tell you basar behema becholov is Deoraisa, basar oph becholov is Derabbanan. They have to clearly delineate. But then the Rambam continues. אלא כך אנו אומרים שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו והיה קרוב לשועינו כדי לברכו ולהללו.
The way we present and understand the mitzvah of Mikra Megilla is that the nevi'im and Beis Din tiknu and tzivu likros hamagilla be'onasa, Yud-Daled, Tes-Vov, whatever, to mention praises of Hakadosh Baruch Hu, how he saved us, vehu karov lishu'einu to our call, our tefilla, kedai levorcho ulehalelo to bless and praise, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו.
That one of the purposes of Mikra Megilla is להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו.
In context in terms of what the Rambam is explaining to us about Derabbanans is not only do Chazal have to identify a Derabbanan as such, they have to explain what it is in the Torah that the Derabbanan is protecting, is fostering, is reinforcing. There's no such thing as an independent Derabbanan. The reason a Derabbanan is not Bal Tosif is because A, it's identified as such, B, it was introduced to uphold something in the Torah. What's Mikra Megilla upholding? So among other things, it's upholding, it's reinforcing, it's fostering the basic emuna in koach hatefilla. Where did the Rambam get this idea? Where did he get this perspective on Mikra Megilla from? It's an interesting perspective. So if you have the Gemara Megilla, so the Gemara on דף י' עמוד ב' going over to י"א עמוד א' tells us about introductions that different Amoro'im gave to their when they would be darshaning the Megilla. different introductions that they would give. First one talked about the pasuk of ka'asher sas. והיה כאשר שש השם עליכם להיטיב אתכם כן ישיש להרע. תחת הנעצוץ תחת הנעצוץ יעלה ברוש.
They talked about different pesukim. So in that context the Gemara has here in יוד אלף עמוד אלף. רב מתנא אמר מהכא כי מי גוי גדול אשר לו אלקים קרובים אליו.
Right? The Rambam's pasuk. So the Rambam read this, read this line in the Gemara and he understood that here in in this one line Rav Masna you have a totally different emphasis and perspective on Megillas Esther. That for the Rambam the one of the major thrusts of krias hamegillah, one of the, and an important part of what justifies it as a mitzvah derabanan as distinct from bal tosif, is that it reinforces our emunah in koach hatefillah. And that's what Rav Masna had in mind when Rav Masna would would quote the pasuk in Parshas Va'eschanan of כי מי גוי גדול אשר לו אלקים קרובים אליו as his introduction to his derasha on the Megillah. Yeah. I mean this is meforash and that's clearly the Rambam's makor. That's clear. Itochen that based on the Rambam, based on that Gemara in yud aleph, so then you you have an added appreciation of the asmachta that the Gemara has in daf daled: רבי יהושע בן לוי חייב אדם לקרות המגילה בלילה ולשנותה ביום שנאמר אלקי אקרא יומם ולא תענה ולילה ולא דומיה לי.
So Rashi says the significance of this kapitel is this is the kapitel that Esther said when she was going to Achashverosh. Okay. But lemayseh the pasuk is talking about tefillah. So it's a halodavar hu that a pasuk which is talking about persistence in in tefillah is the asmachta for krias hamegillah. So according to according to the Gemara in yud aleph and the Rambam, so you have an added appreciation of this. That that is what the—that's supposed to be—I don't know if it's the entire take-home message, but that's a major part of the of the take-home message of the krias hamegillah is emes vashaftechem batorah in terms of koach hatefillah. Coming from different directions as well. Sifrei Chassidus talk a lot about how Purim is is a day of tefillah, a big day of a big day of tefillah. You know they have the famous, very beautiful idea that in halacha it says, referring to sort of an extension of matanos l'evyonim, is כל הפושט יד נותנים לו. That unlike the rest of the year when when botkin, for let's say for kesus or whatever, so then you're supposed to be bodeik. A person says he hasn't eaten in three days, can you give can you give me a few dollars to get something to eat? You're not supposed to be bodeik because maybe rachmana litzlan, maybe he's on the verge of of dying, rachmana litzlan. A person says something he has no money for food for—excuse me—for for clothing for his family, whatever, so then then you're supposed to be bodeik. On Purim, כל הפושט יד נותנים לו. So in in the Sefarim it says that כל הפושט יד נותנים לו, כביכול הקדוש ברוך הוא abides by that also. Now whatever a person asks for, that that it's a tremendous—it's a day which is especially mesugal to tefillah that—again, obviously in whatever sense this is supposed to be understood and whatever in sense it's intended, כביכול הקדוש ברוך הוא abides by that also. In terms of the כל הפושט יד יתנו לו, whatever it means, it highlights that the Purim is coming from a different angle, is a very big, very big yom tefillah. Probably, probably you all heard a few weeks ago, I didn't hear it, I just saw some some notes from it, Rav Moshe Wolfson gave a drasha in which he clearly דברים היוצאים מן הלב commented on the lack of hisorerus in Klal Yisrael about the tremendous sakana that exists from Iran towards בפרט אחינו בני ישראל in Eretz Yisrael, but by extension everywhere. He doesn't, he doesn't need, doesn't need my haskamah, I don't intend this as a haskamah, but I don't know, I thought he was right in what he said and that what he said resonates very much. The fact that we can't see the nuclear weapons, but the all scenarios are bederech hateva have tremendous potential for sakana. And he, basically he was trying to, he was trying to give a wake-up call that we should, it shouldn't just be olam k'minhago noheg. It doesn't mean that people are supposed to stop doing what what we do, it doesn't mean that we're not supposed to go to seder, it doesn't mean that we're not supposed to go to work, it doesn't mean we're not supposed to go to college classes, but there has to be some some hisorerus, there has to be some some acknowledgment and response to what's happening in the world is not olam k'minhago noheg and because of that it should be reflected in in our in our conduct. And certainly that that awareness, you know, as we approach Purim, which is a very big yom tefillah, again, according to the Rambam from from his angle in in with his emphasis, the Mikra Megillah is coming to reinforce our belief in koach hatefillah. And according to the the again, the emphasis in the sifrei Chassidus about how it's a yom of tefillah, it's something that we should we should try to be mindful of and it certainly should be one of the one of the focal points of our tefillah.