Gam Jew L’Tovah
Haman is toast. Achashveirosh has just walked in and found him on the Queen’s bed. At that moment, Charvonah adds what seems like a minor detail: he points to the gallows, noting that Haman had built it for Mordechai. Yet this seemingly trivial remark earns him an eternal shoutout: “V’gam Charvonah zachor la’tov.” What was so significant about his observation that it warrants such great recognition?
The answer lies in the words “v’nahafoch hu—a complete reversal.” Charvonah’s simple gesture didn’t just lead to Haman’s execution; it turned his downfall into an act of v’nahafoch hu. The very gallows that Haman had prepared for Mordechai became the instrument of his own demise. That which had once struck fear into the hearts of the Jewish people became the very means of their salvation.
To grasp the depth of v’nahafoch hu, let’s examine a well-known story from the Gemara (Taanis 21):
During the rule of the Roman Empire, a harsh decree was issued against the Jewish people. In response, the Jews sent a gift to the emperor, entrusting it to Nachum Ish Gam Zu, who was known for his miracles. He carried a chest filled with precious jewels, but during the night, the innkeepers stole them and replaced them with ordinary earth. The next day, when Nachum saw what had happened, he remained unfazed, saying, “Gam zu l’tovah”—this, too, is for the best.
When the emperor opened the chest and found it filled with dirt, he was furious and prepared to execute the Jewish emissaries. Yet Nachum stood firm, once again declaring, “Gam zu l’tovah.” Just then, Eliyahu HaNavi appeared in the form of one of the emperor’s advisors and suggested that this earth might be like the miraculous dust of Avraham Avinu, which had turned into weapons in battle. The emperor tested it, and indeed, it helped his army conquer an otherwise impregnable province. In gratitude, he filled the chest with jewels and sent Nachum home with honor.
When the innkeepers heard what had happened, they assumed their dirt had special powers as well. They gathered some of their own, presented it to the emperor, and—when it proved useless—they were executed.
This story teaches an incredibly profound idea: Gam zu l’tovah doesn’t just mean that what appears bad will eventually be removed; it means that the very thing we fear most is, in reality, the source of an even greater tov than we could have imagined. V’nahafoch hu—it’s the exact opposite of how it seems! The dirt wasn’t just bad, it was better than the stolen jewels. The emperor had plenty of gold and gems, but he had no military-grade, miracle-dirt. Nachum Ish Gam Zu’s emunah is what revealed that an even greater good was hidden beneath the surface of the dirty packaging.
The story of Nachum Ish Gam Zu mirrors the Purim story in remarkable ways. Just as Eliyahu Hanavi appeared as the emperor’s advisor, he also played a hidden role in the Megillah. The Midrash (Pirkei D’Rebbi Eliezer 50) teaches that in the crucial v’nahafoch hu moment of Purim, Eliyahu was actually speaking through Charvonah. This is hinted at in Charvonah’s words: “Gam hinei ha’eitz asher heichin Haman l’Mordechai”—the word “gam” alludes to Gam zu l’tovah! The Megillah is subtly telling us that this is a Gam zu l’tovah moment in disguise. That’s why we thank Charvonah using the words “V’gam Charvonah zachur la’tov.”
Gam Jew L’Tovah
Haman is toast. Achashveirosh has just walked in and found him on the Queen’s bed. At that moment, Charvonah adds what seems like a minor detail: he points to the gallows, noting that Haman had built it for Mordechai. Yet this seemingly trivial remark earns him an eternal shoutout: “V’gam Charvonah zachor la’tov.” What was so significant about his observation that it warrants such great recognition?
The answer lies in the words “v’nahafoch hu—a complete reversal.” Charvonah’s simple gesture didn’t just lead to Haman’s execution; it turned his downfall into an act of v’nahafoch hu. The very gallows that Haman had prepared for Mordechai became the instrument of his own demise. That which had once struck fear into the hearts of the Jewish people became the very means of their salvation.
To grasp the depth of v’nahafoch hu, let’s examine a well-known story from the Gemara (Taanis 21):
During the rule of the Roman Empire, a harsh decree was issued against the Jewish people. In response, the Jews sent a gift to the emperor, entrusting it to Nachum Ish Gam Zu, who was known for his miracles. He carried a chest filled with precious jewels, but during the night, the innkeepers stole them and replaced them with ordinary earth. The next day, when Nachum saw what had happened, he remained unfazed, saying, “Gam zu l’tovah”—this, too, is for the best.
When the emperor opened the chest and found it filled with dirt, he was furious and prepared to execute the Jewish emissaries. Yet Nachum stood firm, once again declaring, “Gam zu l’tovah.” Just then, Eliyahu HaNavi appeared in the form of one of the emperor’s advisors and suggested that this earth might be like the miraculous dust of Avraham Avinu, which had turned into weapons in battle. The emperor tested it, and indeed, it helped his army conquer an otherwise impregnable province. In gratitude, he filled the chest with jewels and sent Nachum home with honor.
When the innkeepers heard what had happened, they assumed their dirt had special powers as well. They gathered some of their own, presented it to the emperor, and—when it proved useless—they were executed.
This story teaches an incredibly profound idea: Gam zu l’tovah doesn’t just mean that what appears bad will eventually be removed; it means that the very thing we fear most is, in reality, the source of an even greater tov than we could have imagined. V’nahafoch hu—it’s the exact opposite of how it seems! The dirt wasn’t just bad, it was better than the stolen jewels. The emperor had plenty of gold and gems, but he had no military-grade, miracle-dirt. Nachum Ish Gam Zu’s emunah is what revealed that an even greater good was hidden beneath the surface of the dirty packaging.
The story of Nachum Ish Gam Zu mirrors the Purim story in remarkable ways. Just as Eliyahu Hanavi appeared as the emperor’s advisor, he also played a hidden role in the Megillah. The Midrash (Pirkei D’Rebbi Eliezer 50) teaches that in the crucial v’nahafoch hu moment of Purim, Eliyahu was actually speaking through Charvonah. This is hinted at in Charvonah’s words: “Gam hinei ha’eitz asher heichin Haman l’Mordechai”—the word “gam” alludes to Gam zu l’tovah! The Megillah is subtly telling us that this is a Gam zu l’tovah moment in disguise. That’s why we thank Charvonah using the words “V’gam Charvonah zachur la’tov.”
This article was found in Nekuda Tova Issue 27 Special Purim Editions.
