Close To Torah

We all know the axiom of Torah justice that states that man is only judged, “באשר הוא שם, according to his actions at the present time.” Hashem does not punish someone based on what it seems like he will do wrong in the future.

The classical example is when Yishmael (See Beraishis 21:17) was dying of thirst, the angels told Hashem that a person whose ancestors are in the future going to kill Jews by way of depriving water, he does not deserve to be given a drink! Hashem responded, “right now he is not guilty and thus does not deserve to die.” With that, Hashem sent him water and saved his life.

The Gemara tells us that the rebellious son in our Parsha gets put to death not because of his actions of stealing and eating with gluttony, but because eventually he will do bigger sins and so it is better to just execute him now. The question is, what happened to judging only based on the present time?!

There are numerous answers. I heard from my dear Rebbe, Rabbi Asher Zelig Rubenstein shlit”a a beautiful explanation which I later found to be hinted by Rabbi Menachem Recanti (d. 1310). The Ben Sorer U’Moreh is guilty now! The verse states that this young man, “doesn’t listen.” He has no interest in hearing about life and his personal responsibilities; this is the ultimate sin! It would be one thing if he was sinning because he was distracted and his passions got the most of him. At least he would know he was wrong and needs to improve. This is not the case. He has closed his heart to hear anything. For that he is punished accordingly.

Life is all about growth and self-improvement. Every day is an opportunity to learn, grow and enjoy!

There is a well known gemara in Yevamos 62b that discusses the passing of the students of the great and illustrious Rebbi Akiva. The gemara says that they did not show respect to each other. Such a tragic event to befall Bnai Yisroel. Not due to the wicked or the heretics, but to those who were the pillars of the world. The ones who would continue the transmission of the Torah. To do something so terrible that would warrant their death, there must be much more than appears.

We know that the time in which the students passed on was between Pesach and Shavuos. During that time we count the omer. We count seven weeks of seven days from the day following the first day of Pesach. On the night that would be the fiftieth we celebrate Shavuos.

During that time period we undergo a transformation. On Pesach we bring an offering of barley, which is primarily considered animal feed. On  Shavuos we bring the Shtai HaLechem an offering of bread, which is food that a human will consume. That is as if we ascend from a level of animal to that of human.

Every night of this seven week period we count another day toward the fiftieth day. Every night we take a stride closer to purifying ourselves of the beastly urges that we have. We make a berachah and count the day of the omer. We use our mouth to say the berachah and to count the days and weeks of the omer.

The Arizal says that the word Pesach can be looked at to be Peh Sach which may mean the mouth that speaks. The idea of this is that on Pesach there are many ideas of speech. We have a mitzvah to discuss the events of the exile from Egypt. We also have the Hallel that we recite on the night of Pesach. We also use our mouth to say the omer which begins following the first day of Pesach.

The mouth is very interesting as it is the same vessel that is used for consuming food as well as breathing as well as speech and finally as a place for intimacy. How can one place be used for all those things? A place that is used for eating, doing that which is one of the most animalistic actions as well as intimacy which may also be considered animalistic. Through the same place we say beautiful words of Torah and daven as well!

I think this is the lesson of Sefiras HaOmer. We are obligated to use our mouths for kedushah on the night of Pesach and then the next day the students of Rebbi Akiva were killed for their lack of respect to their fellow. It must be that during this time period we are held to a very high standard of kedushah. We are coming from a high of Pesach where we must embrace the levels of kedushah and ascend to prepare for Kabbalos HaTorah on Shavuos. Where there is great room for kedushah and growth there is also chas v’shalom room for the opposite. Wherever Hashem allows for tov there must be an allowance for rah as that is the nature of the world after the chayte of the Aitz HaDaas. It is for this reason that we must sanctify ourselves. We must learn from the students of Rebbi Akiva who tragically were cut short of their lives. We must embrace this time period as a time to use our words with kindness. To use our mouth for kedushah not just within our friends but internally as well. We must focus on our tefillos and on our learning. This is a time where we ascend to levles of kedushah that are free from animalistic urges. We must count the omer and look up above and take the next step. May we all be zocheh to use our mouths with care and truly use this time to rise above and make the potential the reality!

ואיש כי ימכור בית מושב עיר חומה… ימים תהיה גאולתו (כה:כט).

“If a man sold his ancestral home inside a walled city… he has one year to redeem it back” (25:29).

The Torah uses the word “ימים, days” to connote a time period of one year. Why doesn’t the Torah just say “שנה, year”? What lesson lies behind this strange usage?

Let us examine two other places where this word is used to mean a year which will help us understand the message behind it. Firstly, Avraham and Sarah’s advanced ages are described as “באים בימים, they were coming in their days“. Secondly, Lavan demanded that before Rivkah leave to marry Yitzchok, she should remain at home for “ימים”, which Chazal tell us meant one year. Why not just use the proper word?

The lesson here is that a productive person does not see his life as years, rather, his focus is on making every day count! Every individual day is utilized to its fullest, thus building the large scheme of his lifetime. Rav Mordechai Gifter zt”l compares life to the construction of a magnificent crown. Every day is a gem that adds to its splendor. If one gem is missing, it does make a difference though.

The verse in Parshas Eikev states, “מראשית השנה עד אחרית שנה, from the beginning of the year until year’s end”. The famous insight expressed is an explanation as to why the year is referred to first in definite article form, “the year”, and then at the end of the verse “the” is omitted? As a new year begins a person excitedly decides that this is going to be the year (of growth and improvement). Sadly, as the time goes by, it remains the same old, plain “year”!

You may have heard this before, but I would like to explain it in a very positive way, which I think is the main point and depth of the thought.

Why does one fail to make it the year!? The answer to this quandary is of utmost importance to us, because we want to succeed! Precisely because one focused only on the entire year! To state that one will improve this year, is all too general to ever be acted upon! Only one that lives with short-term goals as well, will achieve success and fulfillment! We must train ourselves not to focus on the year, but rather to see the day and seize the opportunity! This mind-set makes all the difference. It invigorates and mobilizes one to act fast and not hide behind general plans!

Avraham and Sarah’s lives are described as “days” because this was precisely how they lived. Every day was thought out and used wisely. On the flip side, Lavan wanted to prevent the creation of Klal Yisrael by his sister and Yitzchok, thus to him, in an evil sense, he saw the value of every single day that he could delay their union!

The Torah’s use of “days” as a synonym for “year” teaches us a most relevant message. King David so eloquently expresses this message in Tehillim. “זה היום עשה ה’, Hashem endowed me with this day, I will rejoice and be happy as I utilize it properly!”

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.

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!