Close To Torah

לקים עליהם להיות עושים את יום ארבעה עשר לחודש אדר ואת יום חמשה עשר בו בכל שנה ושנה (אסתר ט:כא).

“To celebrate on the fourteenth and fifteenth day of Adar every year” (Esther 9:21).

Why Variant Days?

Purim is a unique holiday! It is the only Yom Tov that depending upon where you live, there is a different day to celebrate. If you live in a city that was walled from the time of Yehoshua or if you live in Yerushalayim, then you celebrate on the fifteenth of Adar. If you live in any other city, your holiday is on the fourteenth. Why was it not established that there simply be one uniform day upon which everyone would celebrate? More so, even if your city celebrates on one day, both days are still partially celebrated by everyone! Why is this so? Why is this unique phenomena found specifically here? What is the lesson behind all this?

Why Twice?

Another question: The Gemara (Megillah 4a) tells us that one must hear the reading of the Megillah once at night and a second time during the day. Why is this the Halachah? On every other holiday we do not find that we have to perform the same ritual twice in one day? Do we blow the Shofar on Rosh HaShanah once at night and once at day? Do we shake the Lulav one time in the evening and once during the day? Even regarding Rabbinical ordinances, do we light the Menorah with a Berachah at night and day?! This Halachah needs to be understood! Why are we obligated to hear the Megillah twice?

A Conscience Mind

The verse states that “it is more productive to go to a house of mourning than to attend a joyous party… the living person will take it to heart” (Koheles 7:2). It was once asked to Reb Chaim Brisker that according to this verse, the greatest and most noble people should be the caretakers that perform burial for the dead and deal with death every day. This is the most powerful experience one can have! Why is this generally not the case then?! He answered them that this is for the same reason that the horses that the caretakers use to pull the hearse are also not great! The horse isn’t thinking about what it is doing and thus remains uninspired. Only when one takes the message of life to heart will it have an effect on him. The verse itself concludes that death is only an inspirational tool if “the life person takes it to heart”! Two people can witness the same event but how they grow from it and become greater is dependent upon how much they contemplate what they saw and learn a lesson from the experience.

What Does It Mean?

The Gemara (Berachos 32a) asks, if someone prayed and finds that his requests were not fulfilled, what should he do? The answer: He should pray again! This answer is quite perplexing, what is being said here? Is this the best advice that our sages can give us, “just try again”?!

Chazzaras HaShatz

The Vilna Goan shows how truly profound and relevant the answer is! This Gemara is hinting to a most powerful idea. When we daven in shul, we first daven the Shmoneh Esray by ourselves and after that it is repeated by the Chazzan. The Gemara tells us that the reason for this institution was because there were many people in the shul who did not know how to read and thus they had to listen to the Chazzan’s repetition to fulfill their obligation. However, nowadays, where this is not the case, why do we still do it? The Gra explains that our Gemara sheds light on this question. Chazal are stating that if one davened and was not answered in the silent Shmoneh Esray, then he should daven again by listening to the Chazan’s repetition and this will grant him the merit to be answered. The first time he prayed, his reliance in Hashem was that of “chochmah, knowledge”. He stated factually that Hashem is the provider of all his needs. It was a strong intellectual statement. Now, the second time he davens (by answering Amain to the Shatz’s prayers) he acknowledges the statements by answering “Amain, it is true”, this is “binah, contemplation”. It has become emotional. When he acknowledges even deeper in his heart that Hashem is the only source for wisdom, money, health and all of his needs, this will grant him the merit to be answered for these requests. Chazzaras HaShatz is the internalizing and contemplation process for bringing oneself closer to Hashem.

In Other Words

Indeed, the Mabit explains this Chazal in the very same way. He teaches us that the essence of prayer is not to let God know what you lack and thus desire, for He is well aware of what you have and what you need! So what then do we accomplish through our prayers? The answer is: Our objective is to recognize with full cognizance that only Hashem can provide us with our needs and wishes. In short, prayer is not intended ‘to tell God what you need’, it is rather: ‘to tell yourself that you need God’! Therefore, if one’s prayers seem not to have been answered, he must push himself more, to focus upon and internalize that Hashem is the only provider, thus making himself a more elevated person and more worthy now to receive what he needs. This is what Chazal are instructing us by “he should pray again”! This theme is parallel to the Gra’s explanation.

Back To Purim

This is the exact lesson of our double reading of the Megillah. When one reads it once, he gains knowledge, but when he reads it again it enters his heart! We read it twice to show that we desire to connect deeply and emotionally to recognizing Hashem’s guiding hand on our lives.

The Finishing Touch

What is left to explain is why do we only find this concept expressed here by the laws of Purim? Why am I required to specifically hear the Megillah twice in order to internalize its lesson, why don’t we find this by any other Torah portion or Mitzvah which also have many lessons worthy of internalization?

The answer is that this is the exact theme of Purim. The Jews reaccepted the Torah specifically because of the miracle of Purim. They came to the recognition that Hashem passionately loved them and thus they loved Him in return. Their miraculous salvation brought them limitless love and internalization of Hashem’s great care for them. This is the precise Yom Tov of deep contemplation, to the furthest degree! [Indeed, the Mitzvah of "Ad D'lo Yadah" finds root precisely in this idea as well, to be discussed be'ezras Hashem in a future article.]

Hence, when it comes to the Megillah, the scroll which reveals Hashem’s great orchestration of world events for our benefit, we repay Hashem by true contemplation and strive to deepen our connection to Hashem through repetition.

Two Days

Indeed, this is hinted very deeply in the fact that Purim is two days, the fourteenth and fifteenth of Adar. No other Yom Tov has two viable days. This is to show that the entire theme of the day is to extrapolate and internalize all of the beautiful messages that the Yom Tov has to offer us. The celebration was given the maximum length that could be justified. Indeed, the very first Mishnah in Meseches Megillah states that (in the time of the Mikdash) the Megillah could be read on any one of five possible days!

Penetrate The Heart

This is the approach of a true seeker of Hashem. Every day he strives to see and appreciate all that Hashem does for him! As he contemplates and internalizes the great kindness of Hashem, his heart is filled with love and excitement to grow higher and closer to his Maker.

 Print

Hashkafah, Machshuvah Bein Adam LeMakom, Growth, Prayer, Tefillah, Wisdom

אשה כי תזריע וילדה זכר… (יב:ב).

“When a woman gives birth…” (12:2).

The Midrash Tanchuma paints a vivid picture of a woman in labor. “She screams one hundred shouts, the first ninety-nine are screams of death; the final yell connotes a new life that has just begun!” A question worth pondering, as I’m sure many have wondered, is the following. Why is birth proceeded by such a torturous process? I know that the following suggested thought can be taken two ways. For those who never thought about this (ie: men), it might not mean anything, and for women who experienced it, I may not do justice, but nevertheless, it is a Torah idea and thus worth sharing!

The rule of the world is that all valuable things are expensive. You cannot buy a real and precious diamond without paying a small fortune! If someone offers to sell one to you for an unbelievably low price, it must be a scam! Even if one steals a diamond, that pleasure must be paid for in the end when he gets caught and sits in jail! The way of the world is that anything worthwhile must be paid for.

A doctor will devise for someone a balanced diet and exercise regiment. One with foresight will heed to the suggestions and thereby maintain his health. The fool, on the other hand, will neglect his health and only recognize its importance when his body deteriorates and sickens, forcing him to change his habits. The formula is simple. Everything costs money. You can either pay before hand, by putting in the money or effort required, or one will suffer the unpleasant consequences of paying later!

R’ Shimshon Pincus zt”l teaches a beautiful lesson from the following story. The Russian government had placed high restrictions against performing business across their border. Some men got together to devise a plan on how to smuggle out expensive diamonds to make a huge profit. They brilliantly designed an infallible scheme by which to accomplish their directive. They would fill a genuine coffin with their goods and pretend to be a procession exiting the city to bury their dead. The government was happy to allow coffins to leave their sacred soil. The plan worked many times, until their show started to wane. As they were exiting the city, they were so proud of themselves and their ingenuously dubious scheme, that they tried to contain their laughter but to no avail. Immediately the guards saw that something was wrong. “Open the box now!” came the order. “Please,” they begged, “do not desecrate the honor of our dead, let us continue the funeral undisturbed!” “Liars!” the guard screamed as he ripped open the box to reveal their illegal activity. They just stood there pale-faced knowing the Siberia punishment that awaited them. The guard turned to them and made his biting remark, “if you would have been crying before, then you would be laughing now! You fools reversed the order!”

The message of the story is clear and strong. We can daven and cry to Hashem before problems arise (or worsen) and be happy in the undisturbed future, or we could wait for trouble to plague us and only then begin to pray!            The Gemara in Berachos (54a) tells us that, “one should thank Hashem for the past and beg His mercy to help him in the future!” Chazal also teach us, “one should always precede the troubles with prayer” (Sanhedrin 44b).

When a child is in the process of being created, Hashem gives the parents an opportunity to invest oceans of tears and prayers, to carry the child through life! One can then saturate their child with requests to Hashem for health, guidance and inspiration that will carry the child throughout his life and all of its challenges! “Those who plant with tears, will reap in happiness!” When one calls out to Hashem in true pain, this call can be channeled into the strongest type of prayer as it is so deeply and emotionally charged! Hashem gives the baby’s caretakers thousands of opportunities for preemptive prayers that will carry the child for a lifetime! This may be one idea behind the trying event ordeal and pains of pregnancy and labor. May we use all of our situations for growth and prayer!

 Print

Parshas Tazria Investment, Labor, Prayer, Tefillah

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!

 Print

Hashkafah, Machshuvah, Purim Prayer