Close To Torah

איש יהודי היה בשושן הבירה ושמו מרדכי בן יאיר בן שמעי בן קיש איש ימיני (אסתר ב:ה)

“There was a Jewish man in Shushan, the capital, named Mordechai…” (Esther 2:5).

The Gemara makes a cryptic comment on this verse regarding the genealogy of Mordechai. Megillah (12b) states: “Mordechai was the son of Yair, this hints that he (Mordechai) lit up the eyes of the Jews with his prayers, the son of Shimi, Hashem heard his prayers, and the son of Kish, he knocked and called by the doors of mercy in prayer!

The Quandaries
Firstly, what is the Gemara trying to teach us?

Secondly, this Gemara seems like it is just pushing and stretching concepts into the names?

A Puzzling Approach

The Vilna Goan was perplexed by these two questions. He provides a fantastic explanation and lays down a cornerstone of the entire theme of Purim. Though his words need explanation as well. Here is what he says.

Man has four organs on his face. They are: eyes, ears, nose and mouth. Three out of these four are used for Torah.

Sight is for reading Torah SheB’ksav, the written portion of Torah.

Hearing is for listening to the oral portion of the Torah, Torah shel Ba’al Peh.

Speech is for communicating your Torah to others.

What is Smell?

This leaves the sense of smell which is not used for Torah!

Smell is the description used for the offering of Korbanos to Hashem, hence, it represents Tefillah, prayer! Chullin (139b) states that Mordechai’s existences is hinted to in a verse describing the spices of the Ketores, the incense! The Goan concludes by stating that thus the three senses are shown by the Gemara to be hinted in the three names and are related to prayer. Also, these four senses are hinted by the four letters of the Shem Hashem (v-u-v-h). This is what he answered, but what does it all mean?!

The Gra asked a bomb question and provided an answer, however, at first glance it is very unclear how he answered the question! If Mordechai represents the idea of prayer, and the other three senses being discussed are Torah scholarship, why are they found in reference to him and why is prayer ascribed to them!? The Gemara shows the senses used for Torah learning to be referring to prayer!? What is going on here!?

Torah and Tefillah

Let us illustrate the depth and beauty being expressed here! The Gemara Niddah (70b) teaches us an important rule. “How does one succeed in acquiring Torah? By learning and praying to Hashem. One element without the other will not fully succeed!” In order to accomplish in Torah one needs to daven to Hashem as well!

The Chazon Ish expresses this sentiment most powerfully, “when one grows in wisdom, he sees the beautiful cycle of how his prayer uplifts his learning and his learning improves his prayer!” A deep and enlightening comment indeed!

As we have discussed earlier in this series, the purpose of Torah is to bring one close to Hashem and to recognize that He is the true provider of all! The purpose of prayer is to remove all physical shackles from us and connect us ever so deeply to our Maker! When one learns and davens whole-heartedly this elevates his existence and heavily contributes to his spiritual refinement. Only one who has tasted these delicacies can understand the growth and enjoyment involved!

Now it all comes together. The theme of Esther revolves around the reacceptance of the Torah and true prayer to Hashem. Both of them are the two ingredients necessary for getting close to Hashem!

Mordechai’s Feat

The Gemara, according to the Gra, is expressing all of this! Mordechai embodies the concept of both the reacceptance of Torah and a deep connection to Hashem through recognizing His guiding hand. Torah and Tefillah build upon one another! Mordechai was the sense of smell, this was his essence. He then connected himself through this vehicle to bring out all of the aspects of Torah! Hence, the Gemara homiletically interprets all of the names with an intertwinement of Torah development and prayer! This was what Mordechai accomplished.

Mordechai brought the four letters of Hashem’s name (י-ה-ו-ה) together! The h-Yud is sight (a small eye!), v-Hey is hearing, u-Vav is the throat which speaks, and the last v-Hey, brings it all together as smell, prayer. This completes the full bond to Hashem!

When the Jews called out to Hashem in true repentance and sincere recognition of His supreme power, they were miraculously saved from their enemies and granted supremacy! In recognition of Hashem’s kindness and miracles performed for them, they were inspired to accept the full yoke of Torah upon themselves as well! This is prayer and learning at its’ greatest!

It is not surprising then that the Sefer containing the lesson of davening would contain one of the most famous hints expressing advice on how to concentrate in prayer! Megillas Esther (9:25) when read homiletically, states: “When you stand (in prayer) before the king (Hashem) look in the book (the Siddur!) in order to banish distracting thoughts!” How apropos!

Another lesson is expressed by Mordechai’s behavior after getting off the horse which Haman had led him through the city on. In order to ride on the king’s horse Mordechai saw fit to remove his sackcloth which he had been wearing while praying on the ground. However, the moment that the ride was over, Mordechai did not just stand around enjoying his partial victory! Rather, he returned immediately to his fasting and sackcloth with unrelenting prayer. He would not stop petitioning Heaven until he saw that every Jewish life had been saved. We must always continuously pray to Hashem and not stop beseeching Him until He answers our prayers!

We now see how one can live the lessons of Purim regarding prayer and Torah every day!

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Hashkafah, Machshuvah, Purim Prayer