Close To Torah

“Mi’Shenichnas Adar Marbim B’Simcha, when we enter the month of Adar, we increase our happiness (Taanis 29a)! The following Dvar Torah is not out-dated, it is most relevant! Yes, Purim has come and gone, but that is exactly what I wish to discuss.

This phrase is mistakenly thought to only apply from the first day of Adar until Purim, half way through the month! However, in truth, those days are really only a warm-up! Our Simcha is supposed to grow every day and carry us all the way to Pesach, which in turn carries us through the year and back to Purim again!

Rashi (there) sates, “Adar begins the miraculous days of Purim and Pesach”! The Gemara specifically learns that when there are two Adars, we celebrate Purim in Adar Shaini, closest to Nissan, so that the redemption of Purim and Pesach will be together!

Mordechai himself decreed a fast on the day of Pesach, stating that if the Jews weren’t saved by Hashem, there would be no one alive to celebrate Pesach the next year! Also, Haman was executed on Pesach!

May we merit to feel the joy grow exponentially and to use these special and joyous days to grow closer to Hashem and to appreciate all of His kindness and miracles!

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Purim Adar Happiness

Some ideas on the Kedushas Seudas Purim.

It is clear from the gemara in Megilah that part of the decree of Achashvayrosh was due to the fact that Bnei Yisroel benefitted from the meal of Achashvayrosh. I found it odd that the gemara doesn’t call it the seudah  of Achashvayrosh rather “אותו הרשע”  while that means Achashvayrosh…it still may hint to other  things.  This seudah embraced every taaveh of every individual. As the pasuk states:

“…על כל רב ביתו לעשות כרצון איש ואיש”

That is to say that every single thing that one of the guests wanted was severed to them. It is said from the Gr”a that this seudah is keneged the Seudas Levyasun, the seudah that will be in the time of Mashiach in the near future. It must be that the seudah that we have on Purim is a bechinah of the seudah that we will be having im yirtzah Hashem soon. It must also be a tikkun for Seudas Achashvayrosh.

It is well known that Purim is keneged Yom Kippurim. One being kolo l’chem the other being kolo l’shem. It is known that the concept of teshuvah is also connected between the two. It is another interesting thing that Erev Yom HaKippurim there is a mitzvah of eating a lot, where as traditionally speaking the day before Purim is a taanis.  It happens to be that this year that isn’t the case, but generally speaking it is, and that is enough to show that they are in fact connected.

I have said it for many years and recently have found that the Sefas Emes says the same. The month of Elul is the end of the year in relation to Midas HaDin whereas Adar is the end of the year in relation to Midas HaChessed. Just as there is a Kabbalos HaTorah in Adar, Purim there must be a Kabbalos HaTorah in Elul. Whereas in Adar it is through Chessed by Elul it will be through din. The same would be true regarding teshuvah. Since Elul is a time for teshuvah so too Adar is a time for teshuvah.

Yom HaKippurim is the only chag that has issuray kares. Whereas by Purim, the Kedushas HaYom is only D’Rabunun. The ikkur Avodah for Yom Kippurim is the Avodas HaKarbonos whereas by Purim the chag is based upon being in galus. On Yom HaKippurim the ikkur mitzvas hayom is teshuvah whereas by Purim it is Simchah. The truth is that the two are really the same. The root of din is chessed. We see that regarding Mes Mitzvah, as it takes precedence to Krias HaMegilah. In other words, that which is called the “chessed shel emes” because the person can never repay you back, is the utmost expression of Midas HaDin, misah. This great madraygah of chessed comes through the greatest of din. That is Yitzchak Avinu, midas hadin. The concept of tzchok which is connected to Sarah Imaynu is Midas HaDin. Ester HaMalkah is of course keneged Sarah Imaynu and there by completing this thought. While I haven’t explained this idea it can be taken in many different ways.

The concept of Havdalah by the end of Shabbos and Yom Tov is being mavdil between Kodesh and Chol. The nature of daas is to be able to separate that which can normally be seen unified but really are separate. The pasuk:

“ליהודים היתה אורה ושמחה וששון ויקר”

Is found in Megilas Esther as it is clearly connected to the idea of Seudas Purim. The mitzvah of shtiah ad sheloh yuduh is the expression of אי דעת. This אי דעת is still connected the concept of Havdalah which expresses using daas to separate.

Fraylichin Purim!

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Purim

One of the most famous questions relating to Megillas Esther is why Hashem’s name does not appear anywhere in the Megillah text?! Hashem who orchestrated the entire salvation should be mentioned?!

I would like to develop an interesting idea which can be learned from here.

The answer is deep, but yet simple. The ultimate expression of love is manifest through silence. When one beholds the sight of the sun setting in the presence of a loved one, the only words appropriate are silence.

A Rav once advised a newly married couple the secret to a successful marriage. Every day, make sure to do one kind thing for your spouse without them knowing about it. This is the ultimate expression of love and devotion.

Purim is the climax of the Jews connection with Hashem. We were in danger of annihilation, we repented, we turned to Hashem and we were saved! Purim is the deepest expression of Hashem’s love for us. We can never recount all of the miracles and feats which Hashem performs for us.

Purim is the ultimate expression of speechlessness! Hashem’s perplexing lack of mention in the Megillah speaks volumes in helping us understand that we do not come close to realizing how much Hashem does for us. “Ad d’Lo Ya’Daah….”

As Jews, our job is to thank Hashem for all that we do see.

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Purim

With Purim right around the corner, stop what you are doing and quickly download this amazing, all new Purim Handbook from Ohr Somayach. It’s free, and now available in B/W and color!

To download it click here: www.ohr.edu/purimbook/

Best wishes for a Happy Purim!

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Moadim / Tekufos, Purim

 …ויאמר לאסתר המלכה מי הוא זה ואי זה הוא אשר מלאו לבו לעשות כן. (אסתר ז,ה)

“Achashveyrosh asked Esther, who is the villain who desires to destroy you and what is his motivation?” (Esther 7,5).

How To Learn

The Megillah is the Sefer that shows how the Jews reconnected to Hashem. Their hearts were so full of love and gratitude from witnessing their miraculous salvation that they were brought to reaccept the Torah willingly, once and for all! It comes as no surprise then that the Megillah contains the formula for how to succeed in learning. When Achashveyrosh wanted to figure out who had plotted to destroy the Jews, he asked Esther two questions. Tell me the facts, what was the plot, who was involved? Next, he questioned, why did he want to do this?

What then Why

This one Passuk, states the Gra (Pshat, see also Sod), contains the secret to how to properly investigate any issue. First ask: what and then ask: why! It sounds quite simple, but many people try to skip steps and in the end wind up confused. This is especially true in learning Torah.

We first seek to make the Gemara into a simple and complete algebraic formula. We define and isolate specific words as: question, answer, proof and rebuttal, etc. The Gemara says this fact and the Mishna states an opposing view, etc. We build the framework and separate the stages. Next, we work to fill in the details of each previously not known or understood variable. Why is this a valid question; why does the Gemara think this is the way to read it, etc.? We bring the Gemara to life in a systematic and thorough way. This is the way to achieve understanding and success.

Talmudic Proofs

The Gemara Berachos (63b, see Rashi as well) states that in learning one should: “first gather information, and after that, grind it and question it”. (See also Berachos (18a) and Kiddushin (30a), and Rashi in both places.)

Additionally, the Gemara (Berachos 64) asks, who is to be appointed as the Jewish leader? One who is a “Sinai”, a scholar who specializes in knowing all Torah sources and information, or an “Okair Harim”, one who is an expert in sharp and critical analysis? The Gemara concludes that the one with the knowledge is more qualified. We see the importance of first establishing the facts. Once we have established the hard facts, we are then able to build from there to delve deeper and further to grasp where the great Rishonim and Achronim were coming from. We will see how they read and developed the Gemara’s structure and conclusions.

Taanis (7b) states if one sees a student who is not succeeding in his Torah studies, attribute this to the fact that he does not know the basic principles contained in the Mishna. Rashi explains that he cannot go on to achieve deeper understanding that emerges from the Gemara’s debates, because of his deficiency in the basics. The Gemara concludes that indeed Reish Lakish only rose to greatness on account that he would review the Mishnayos facts forty times before attending Rebbe Yochanon’s lecture on extrapolation. Also, Rav Addah Bar Ahava would review his Mishniyos twenty-four times before attending shiur from his Rebbe, Rava.

Achashveyrosh’s Lesson

This was the exact way that the Achashveyrosh questioned Esther. First, he asked for the raw facts, what was the plot and who was involved? Only after that did he ask to understand the motivations and reason behind it. The Megillah shares this verse with us because we can learn a great lesson from his analytical approach.  

 The Best Derech

When dictating the proper Derech HaLimud, Rav Mordechai Gifter zt”l stated that when one learns, he must first “define what and then understand why“. I have been trained in this by my dear Rebbe, ybl”c, Rav Asher Zelig Rubenstein shlit”a as well. We must first strive to understand what the words are stating and then we move on to understand them. He frequently quotes Reb Nachum Parchovitz zt”l of Mir, regarding how to understand a Rashi. We first read what he is saying and then we strive to understand the logic behind it.

 Iyun and B’kiyus

The Gra in Mishley (6:8) gives a most relevant explanation of the maxim of Chazal (Avos 3:17), “If there is no flour, there is no Torah; if there is no Torah, there is no flour”. The simple understanding is that Hashem only provides us with food when we learn His Torah and serve Him properly, and we also can’t learn properly without food and health. The Gra adds a beautiful depth and life to these words. There are two elements to learning Torah. They are acquiring factual knowledge and delving into the facts to plumb their depths, achieving deeper and more enlightened understanding. He states that both are vital and one cannot succeed in Torah without them. The word “Torah” in the Mishna can be seen to refer to the first aspect of gathering all the facts of the entire Torah. The word “Kemach, flour”, refers to ground and well pounded grain, this represents the elucidation and delving into the depths of Torah, by rigorous effort. The Mishna is thus stating that, “if there is no flour…”, meaning, if one does not grind and contemplate his Torah facts, then “…he has no Torah”, the large facts are not very useful as they are not being understood by deep cross-examination. Also, “if there is no Torah…”, meaning, if one does not possess a large mental library of Torah facts and information, then “…there is no flour”,  he is not able to grind, for he lacks the raw ingredients necessary. His depth is well intended, but his machine is lacking grinding material! Beautiful words!

The Focus

What is left to be understood from all of this is the proper perspective of raw knowledge versus grinding. One simple question must be asked on the Gra’s interpretation. Why is the importance of grinding stressed first before broad knowledge (“If there is no flour”, i.e. grounding and analyzing Torah)? Is not the first and most vital task the acquirement of information (“If there is no Torah”, i.e. facts)? The answer puts everything in perspective. Certainly, one must have knowledge of as many branches and facts of Torah as possible, this will give him what to chew and develop upon. However, the development and deepening of understanding and connecting to the Logic of Hashem is the primary goal. Our job is to be a Lamdan (animated scholar), not a bland encyclopedia! It’s just that the only way this is carried out is by strict adherence to the text and gaining clarity in the facts first.

Just as when a judge issues his verdict, the most important aspect was his deliberation and deep understanding of what is fair and just, so too, the Torah contemplation and understanding is the primary goal. However, this could not have been reached without the scrupulous listening to the exact words of the plaintiff, defendant and their respective witnesses, who brought the case to life. So too, in Torah, the details are of utmost significance. After that is heard, one can begin to plumb the depths, which is the true goal. This is why the importance of development is stressed first and over the actual fact-finding initiative. Only secondarily does the Mishna state that without general knowledge, one is unable to process and delve properly.

Great Story!

A man once came to the Chazon Ish and cried over his worry that his son would not study Iyun, in depth, and rather was studying diligently only B’kiyus, general and broad Torah facts. How will he ever become a Talmid Chacham?! The Chazon Ish assured him not to worry, “one can become a Gadol through B’kiyus as well!” His words proved true and his illustrious nephew, Rabbi Chaim Kanievsky shlit”a, raised to greatness. He specializes in all fields of Torah knowledge, while certainly maintaining a deep and sharp analytical understanding of Talmud and law. 

When we learn and wish to develop our minds, the Megillah tells us just how to do this every day. We first strive to establish the facts and then we develop them further.

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Hashkafah, Living Purim Every Day, Machshuvah, Purim Derech HaLimud, Iyun and B'Kiyus, Limud HaTorah, Wisdom

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

“…Mordechai was a descendant of… Benjamin” (Esther 2:5)

Why Is This Important?

Of what significance is it to know from where Mordechai came? Additionally, we know that Binyamin, the son of Yaakov our forefather, had ten children. The Targum and Chazal go out of their way to trace Mordechai back to Belah the son of Binyamin. What are they trying to teach us with this seemingly irrelevant information?

G-d Bless America!

There is a fundamental lesson to be accrued here, which has been painfully ignored too many times throughout our Nation’s history. When we try to join the secular culture, we cannot succeed. It is only when we commit ourselves to follow Hashem and his Torah properly that we will see success and prosperity. This must be qualified. Certainly, we are known to be the most upstanding citizens in the countries which we have found ourselves in. Indeed, our Rabbis even teach us to pray for the welfare of the government and that their rules are binding upon us as well. Reb Moshe Feinstein is famous for his unanimously accepted comments upon the topic. America is the most generous country that we have ever found ourselves in and we acknowledge and appreciate this. We do our best to support its cause. However, this does not mean that we should assimilate and throw off our Jewish identity. This will never help us. We support and respect our host nation, while at the same time we stay strong to our religious convictions and eternal mission. We are the Nation who are Hashem’s people and we are to be the light upon the nations. This dictates that we study the Torah and live by its beauty and truth. People dealing with us should be impressed and inspired by our integrity and impeccable character traits. We must always remember who we are!

Downward Spiral

Throughout history, when the Jews began to assimilate, Hashem sent the gentiles to remind them that they are different. In Egypt, the Jews had hoped to join the Egyptian culture and so “Hashem turned their hearts to hate His nation” (Tehillim 105:25). We had to be reminded that we were separate. In Spain in 1492, after not heeding to our leader’s guidance to separate from secularism, we were expelled  by the government. This does not exonerate the host nation for their sins and cruelty against us. They certainly acted immorally and will be punished for their evils against humanity. However, we must take the lesson that Hashem wishes to teach us. Again this was repeated in Germany as well. The Jews were assimilating and throwing off their Jewish responsibilities. Hashem allowed Hitler to remind us who we were. Even those whom after many generations of successful intermarriage and separation from their heritage, were put back in their place. Hitler reminded them that they still had Jewish blood, as they were confined to the death camps despite their high German political standings. We must know who we are.

The Party

We discussed earlier (in the series) the fact that the Jews were decreed imminent death for attending the party of Achashveyrosh. The commentators ask that this only took place in Shushan, the capital, and should not affect the entire rest of the Jewish world? We explained that in truth the sin was much deeper. This indulgence represented the idea that the Jews all wished to be like the Goyim. Whereas, in practice only a minority were in actual attendance, the rest all wished they could be there. This national failing prompted Hashem’s effort to wake the nation to repent from their incorrect perspective and attitude. Joining the secular culture is not the way. Only observance of Hashem’s Torah and Mitzvos breeds admiration and safety.

A Special Nation

The Jews heeded to the warning, repented and were miraculously saved! The climax of the miracle of Purim was so inspirational that Jewish pride and patriotism soared. Chazal tell us that the fear and awe of the gentiles was upon the Jews to the point that no converts were accepted to join any longer in fear that their unification with us was not prompted by sincere altruistic motives, but rather was for prestige and honor. The only other time this happened was in the prestigious time of King Solomon.

He Loves YOU!

The entire theme of Purim is the recognition of the great privilege of being a Jew. Hashem cares for us individually and watches over us, His Chosen Nation, with individual providence and care. One of the strongest feelings that a Chosson and Kallah experience is the immense pleasure of knowing that someone cares and is thinking about them. Indeed, it is a beautiful and invigorating feeling of specialness. The lesson of Purim is that Hashem cares for every one of us. We must take time to think about, recognize and savor this beautiful and inspirational thought. He loves and cares for you! He wants to help you and He wants to give you the best pleasures available to mankind! When we truly grasp this, our lives will be imbued with excitement and focus. We will follow Hashem with love and sincere appreciation. This was the clarity that the Jews achieved in the time of Mordechai that allowed them to separate themselves from the secular goals and to return to their own rich heritage.

The Name Belah

Chazal (Sotah 36b) tell us that Biyamin called his ten children by names that connoted his love and concern for his dear brother Yosef. Yosef had been sold by the other brothers and was assumed to have been assimilated into the gentile world. Belah was the name that represented this concern. “Shnivlah bein HaUmos, he (Yosef) was absorbed into the secular culture”. A name represents the bearer’s essence and trait.  Hence, the name Belah represents the protest that us children of Yaakov must not get pulled into the secular society. We must remain steadfast in our Torah observance. It is thus most appropriate and relevant that Mordechai HaTzaddik emanated from this great person. Who more than Mordechai stood up to remind and inspire his brothers to maintain their spiritual ideals and not fall prey to the secular influence. Indeed, he was following in his illustrious grandfather’s footsteps.

Mordachai HaTzaddik

Indeed, Yosef received the title “HaTzaddik” specifically for his efforts to remain pure and unaffected by the gentile way of life. Mordechai too received the same title for his strength of character in this domain as well!  

With this, we now have an appreciation of the importance of working and growing in our self-development. We know how much Hashem cares for us and this inspires us to be the best Torah followers that we can be, every day!

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Hashkafah, Machshuvah, Purim Galus, Hashem, Klal Yisroel, Tzaddik

בשלשה דברים אדם ניכר: בכוסו, ובכיסו, ובכעסו. ואמרי ליה אף בשחקו. (עירובין סה:)

“One’s true personality is measured through three things: how he deals with:

1-wine,

2-money,

3-anger.

Some add a forth item: laughter” (Eruvin 65b).

This Gemara is well known and quite cryptic. What is it trying to teach us? Much has been said on the matter. Let us illustrate the beauty of how this adage relates and defines the goal of our Purim celebration.

The Mishnah in Avos (4:21) tells us that there are three root destructive behaviors which prevent a person from enjoying this world. They are:

1- Ta’avah, lustful pursuit of pleasures,

2- Kinah, jealousy,

3- Kavod, desire for honor.

One who dedicates his life to these pursuits will never find happiness or fulfillment. On the flip side, one who is balanced and content in these three departments will live productively and happily. The real servant of Hashem trains himself to control his evil urges and to pursue truth and spirituality. The Torah teaches one how to do this.

There are three aspects of one’s life. They are:

1- His relationship with himself,

2- his relationship with others,

3- his relationship with Hashem.

Each has its own importance and specific dynamics.

The three destructive behaviors (pleasure, jealousy, honor) enumerated in Avos and the three personality yardsticks (wine, money, anger) quoted above, are tied together by the three departments of our relationships (self, others, God) in the following way:

1- One who drinks wine, very quickly loses himself. Thus, this corresponds to man’s intrapersonal relationship with himself, showing how he deals with his personal desires.

2- One’s wallet represents his business dealings. Thus, how honest he is in business shows where he is holding regarding his interpersonal relationships with others. Subsequently, if he is honest, he has controlled his jealousy.

3- One who is easily angered lacks proper belief in Hashem. The proof  is that he thinks that his actions are determining factors in his success and cannot bear to see anyone violate his plans! He demands honor and recognition for his own greatness. Hence, this anger corresponds to and gauges one’s relationship and connection to Hashem.  

These are the three departments, the full picture of a person’s life.

How do we then explain the opinion which adds a fourth component in sizing up a person (wine, wallet, anger, laughter) based upon his “laughter”? What does that signify, have we not already covered all of the categories?! The answer is that this is what brings everything together! Laughter represents enjoyment and fulfillment in what one does. Only one who lives life and develops himself in these three departments can truly find happiness. Only one who lives with Hashem and His Torah will achieve bliss and enjoyment.

In the time of Purim, the Jews were not serving Hashem properly, this prompted Hashem to send Haman to threaten to annihilate them. By repenting and coming back to Hashem this meant that they committed themselves to act properly in all three departments of their service. The result was their salvation and achievement of an exalted state of happiness in their Torah observance. They developed and honed their three relationship groups and even more so they achieved the fourth level of bliss and laughter from their application and commitment to Torah study. Thus, we see how these four elements (wine, wallet, anger, laughter) directly relate to Purim. Let’s examine this further.

We have four Mitzvos on Purim relating to these four things as well:

1- To overcome our lusts and desires, we have a party L’shem Shamayim, using food and drinks for the service of Hashem. In our minds we train ourselves to have self-control.

2- To overcome our selfish ego and jealousy, we open our wallets and perform Mishloach Manos, gifts to other people. This helps us articulate that the world does not revolve around us, rather we strive to relate and care for others as well.

3- Our pursuit of honor makes us reluctant to give charity to others, as we wish to remain rich and powerful ourselves. However, Hashem desires that we emulate His kindness and acknowledge that He runs the world. An angry person only gets enraged because he feels that he is the boss, and gets upset when someone violated his wishes. However, our job is to follow Hashem and realize that He makes the rules. To develop a deeper connection to Hashem, we emulate His kindness by giving Matanos La’Evyonim, donations to those in need of money!

4- The last and most important aspect of the day is the one which brings everything to life and provides the greatest laughter, happiness and fulfillment. This is learning and applying of Torah! Thus, hearing and internalizing the words of the holy Megillas Esther is the savoring of inspirational and joyous words of Torah! Now we have a complete understanding of our service on Purim and also our daily Avodas Hashem.

R’ Yissachar Rothschild zt”l explains that we eat Hamentashin to show what destroyed Haman. The translation of their unique name (Hamentashin) is: “Haman tash, the weakening of Haman.” They are three-sided to show that when the Jews regained control and fulfilled their roles in their three aspects of their service of Hashem (self, others, God), this destroyed their enemy!

Purim is a special day when Hashem answers our prayers. This is because when we totally dedicate ourselves to Him, this produces strong feelings of closeness and love. Who would not do anything for someone that they adored? May our true colors shine forth and help us utilize this amazing day to achieve closeness with Hashem and may He answer all of our requests speedily, for the best!

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Hashkafah, Purim, Uncategorized Ben Adom L'atzmo, Ben Adom L'Makom, Ben Adom L’chavaro, Eved Hashem, Limud HaTorah, Purim

ליהודים היתה אורה ושמחה וששון ויקר (אסתר ח:טז).

The Jews had light, happiness, fulfillment and preciousness (Esther 8:16).

The Gemara (Megillah 16b) tells of the greatness that the Jews achieved upon their victory from their enemies. Each word of this verse hints to one specific aspect of their lives:

“The Jews had light”, this is Torah,

“happiness”, these are the festivals (many explain this to refer to Shabbos and Yom Tov),

“fulfillment”, refers to circumcision,

“and preciousness”, refers to Tefillin.

Three Simple Questions

There are numerous questions that beg to be asked on all of this:

1-If the verse wished to express that the Nation achieved the ability to freely practice all of these Jewish rites, why does it not say them explicitly?! Why must Chazal perform detective work in order to properly decipher the hidden references of the verse, could it not have just read, “The Jews had Torah and festivals, etc?!

2-When the Megillah is read in Shul on Purim, there are four verses which the reader stops before reciting them and the entire congregation reads them out loud first (see Shulchan Aruch O”C 690:17. There is one additional verse read this way, but it is subject to a different discussion). This is done in order to stress the miraculous redemption which Hashem brought as expressed in these verses. The significance of each verse is clearly seen and it is apparent why they are given this special attention. They include the introduction of the great and heroic sage Mordechai and the recounting of the distinguished respect he received in the end. There is one verse whose presence on the VIP list is greatly perplexing… our verse! Why is it deemed so significant? Why should it be read out loud by the entire congregation?! What is so special about the four cryptic descriptions it contains?

3-During the recitation of the Havdalah, we have a custom that dictates that the one reciting stops and everyone declares one sentence. That sentence is our exact verse, ליהודים היתה אורה, the Jews had light etc., with an added phrase at the end, “Kain Ti’hyeh Lanu, so may we merit this as well!” What is the source for this custom? After searching through numerous texts and speaking to great Halachik authorities, it was established that, to the best of our knowledge, there is no known source for this custom! Perhaps through our understanding of this mysterious verse we will gain insight as to how the verse became a weekly ritual, emanating deep from the Jewish psyche.

Why Were They Decreed To Die?

The Gemara (Megillah 12a) tells us that the Jews were deemed deserving of death on account for their partaking in the feast of Achashveyrosh. The Gemara quotes Rabbi Shimon Bar Yochai who counters this understanding by stating that this cannot be so, for only the inhabitants of Shushan attended the party and thus how could this have affected the Jews elsewhere? A strong question indeed. The Gemara appears to reject that explanation and then states an alternative reason. R’ Akiva Eiger points out a blatant contradiction here. The Midrash (Shir HaShirim Rabbah 7:14) states the Rabbi Shimon Bar Yochai himself explained that the reason why they were decreed destruction was on account for the party which they partook of?! How could he use an idea that he himself disproved?!

The answer lies in the very Midrash itself and this is precisely what R’ Akiva Eiger is drawing our attention to. Rabbi Shimon’s students asked him how the sin of the feast in Shushan could affect the Jews everywhere else? He answered them that this is understood through the concept of “Kol Yisrael Arayvim, all Jews are responsible for one another!” This needs to be understood better.

Unmotivated and Unexcited

Chazal tell us that at the time of Purim the Jews reaccepted the Torah willingly. At Mount Sinai they had accepted the Torah but it had not been whole-heartedly (see our full explanation in Introduction (Part 1 of 2)).  Hence, that commitment waned and faded over the years until in the time of Achashvayrosh it was nearly forgotten.

When we think of the story of Purim it is often not realized just how low the Jews had fallen. Chazal (Esther Rabbah 1:9) tell us that Hashem was outraged at the Jews because many of them were not keeping Shabbos! Additionally, Chazal tell us astonishing words that came out their mouth’s upon seeing the lavish feast of Achashveyrosh. They declared, “with  a feast this great and luxuriant, what more can Hashem offer us in Olam HaBah, the future world?! These blasphemous words are astounding!

They did not really mean or believe what they were saying, rather, the problem was one of feelings. The Jews had slowly forgotten about their passion in life. They had forgotten about their love and special bond with Hashem and the great mission which they had been given. Monotony, complacency and mediocrity had become their daily routine. They were going through life habitually and missing out on the true excitement in life called Avodas Hashem!

Good Morning Dear Jews!

It was time to wake them up! So Hashem sent one of the most evil men in all of history, Haman, to do the job. He was rich, powerful and he hated the Jews! A deadly combination. Suddenly, he got his plot off the ground and he was going to wipe out every single Jew from upon planet Earth. The Jews were jolted to an abrupt awakening. Suddenly, it didn’t matter if you kept Shabbos, learned Torah or didn’t, if you were a Jew, you were dead! Even the most secularized people of our Nation were forced to rethink their life’s course. The Jews gathered and repented and began to once again embrace their forgotten legacy. Day by day, more people returned; sincerity and passion returned. As the repentance increased, Hashem began to show His great hand more and more. One hidden miracle after another, and Esther was in the palace, Mordechai was a powerful governmental leader and the head enemy, Haman, was killed. The fear of the Jews fell upon the nations and the Jews regained their freedom!

Imagine how inspiring and emotionally charging the entire experience must have been. They regained their Jewish pride and most importantly they reaccepted the Torah, only this time out of complete love and total commitment.

Now we have the keys to answer everything.

The Solution

The sin of the Jews was that they had lacked passion and excitement in their Avodas Hashem. They veered away and stopped appreciating Hashem and His Torah. Thus, just as their service was dead, Hashem decreed death upon their bodies. When they rejuvenated and animated their daily service, this brought them back to life in a physical sense as well!

The Party

When they ate from the feast it represented the collective feelings of the whole Jewish public. They were stating, “Achashveyrosh has more fun and enjoyment to offer us than Hashem does!” This was the sin of the entire Nation! The Shushan incident was just one illustration of this!

They always knew that Torah was true, but they viewed it as bland and dead. It was only when they realized the greatness and excitement of Torah and Mitzvos that they were granted new life!

Light and Happiness

This is why the verse uses only adjectives to refer to the four Mitzvos that they rededicated themselves to. It was not enough just to bring back Torah and Mitzvos into their lives. It was a recognition of how exhilarating and invigorating Torah and Mitzvos are that was necessary. Their hearts were ignited to truly feel:

The only light is Torah!

The only happiness are the festivals!

The only fulfillment is through circumcision,

The only  preciousness is Tefillin.

A life of passion and dedication to Hashem!

A Powerful Illustrative Verse Indeed

Now we understand why this verse is so significant in recounting the great Jewish salvation. The recognition and appreciation expressed in this verse was the exact understanding that gave them life!

Recalibration

So too as we begin every new week, during the recitation of Havdalah, we concentrate upon this beautiful and fundamental verse for spiritual alignment. We pray that our hearts too should be opened to appreciate and truly feel just how meaningful and rich our relationship with Hashem is! We are blessed with the opportunity to live this every day!

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Hashkafah, Machshuvah, Mussar, Purim Growth, Ruchnius / Gashmius, Spiritual Map

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Purim, Rav Shlomo Brevda Nissim, Ruchnius / Gashmius, Teshuvah

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