Close To Torah

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!

From where does the custom emerge for us to eat dairy products on Shavuos? In general, the entire Yom Tov seems preoccupied with food! “Everyone agrees that on Shavuos one needs to have physical enjoyment as well” (Pesachim 68b). The Karbon, sacrifice, of the Shney HaLechem, two breads, was brought as well, another hint to edibles. The Yom Tov is called “Chag HaKatzir”, the holiday of the harvest (of the grain in the field). It is most surprising that a Yom Tov celebrating our holy and spiritual Torah should have such a physical stress?! Shouldn’t we rather fast the entire day and separate from earthly drives? What does this all mean?

A fundamental and inspiring lesson lies behind all this! Chazal (Eruvin 54a) tell us that “this temporal world is like a wedding, one must grab and eat while the food is available”. The simple meaning of this dictum is that one must accomplish as much Torah and Mitzvos as he can while he is alive. There is another depth here as well. Why is this world like a wedding? Imagine that one attends the most exquisite and fancy Jewish wedding ever held. The hall and its ambience are breathtaking, the food is unbelievable, the fifty-piece band is heavenly and the guests are most distinguished! Interestingly, there is one short phrase that determines whether this event has any worth or not. The Groom must say the marriage pronouncement of “Harey Att Mikudeshes Li…, You are sanctified to me (as my wife)…” That is the most important element, worth more than any of the fanfare present. With it, we have experienced a breathtaking wedding. Without it, the entire event would be almost worthless! So too, this world is a beautiful party filled with all kinds of exciting delicacies, foods, music and enjoyment. Our job is to be “Mikadesh it”, to dedicate ourselves to sanctify and elevate it, by using it for the service of Hashem. We do not shun the world. We strive to use it as a conduit to thank Hashem. Hence, just as “you are holy to me” makes the wedding, so too, when we bring Hashem into the picture by elevating the mundane, we make the world!

When one partakes of a delicious meal, his body feels it very strongly and his emotions are stirred. He can take this elevation and use it to thank Hashem ever so passionately. Whereas, without this physical stimulation, he never would have risen to these grateful feelings. Thank You Hashem for giving me such delicious food and for creating such a graceful world. Thank You Hashem for my beautiful spouse and family and for all of the good which You bestow upon me to enjoy and savor. I recognize what You do for me and I wish to serve you better now! The world is a wedding and we are the Groom who sanctifies her!

With every one of the ten commandments that Hashem uttered, the world filled with a varied fragrant scent (Shabbos 88b). Why was this necessary? I suggest that this was precisely to show the significance of physical sensations and their importance to Torah observance. Hashem does not want us to negate our bodies and their feelings. He wanted to keep our nerve endings stimulated in order to show us that a Torah Jew knows how to use this world to draw inspiration and closeness to Him through his pleasurable experiences.

The Angels in Heaven wanted the Torah, but Moshe fought for us to get it. Moshe said that only physical can properly keep the Torah. We have the opportunity to elevate our physicality. humans

It is well understood now why the Tashbaitz states that we learn many laws regarding a wedding specifically from Matan Torah. Indeed this was the wedding between Hashem and us in a very deep way!

Shavuos is the Holiday that Hashem states that He wishes for us to eat and enjoy pleasures for ourselves. This is to teach us that the entire foundation of our service of Hashem does not focus on self-denial or torture. Rather, it revolves around taking enjoyments and using them to grow closer to Hashem. To grow in our gratitude and appreciate of what He has given to us.

Milk represents a mother’s care for her baby. It is the most nourishing and delicious substance that a mother can offer her child. It is a vehicle of love and closeness from which a mother and child form a close bond. We are enjoined to partake in milk products as a reminder that Shavuos is a time to feel Hashem’s love for us. It is a time to partake of earth’s delights and to thereby elevate and be Mikadesh, sanctify, them by letting them bring out our warm appreciation and feelings towards Hashem.

The lesson is vital and relevant. Our bodies have feelings and through them we can draw close to Hashem. It is specifically for this Holiday that we find food stressed repeatedly. For it is in this Shavuos celebration of our accepting the Torah that we acknowledge the importance of our bodies. May we be inspired this Shavuos as we take in all of the enjoyment that Hashem brings us. May we recognize how much He cares for us. The dairy products hint to the ultimate nourishment and care that one has for their children. We are Hashem’s people and we will smile when we say “cheese” at our fantastic wedding with Hashem!

וזכרתי את בריתי יעקוב (כו:מב).

 ”I will remember my covenant with Yaakov” (26:42).

Rashi informs us the reason that Yaakov’s name is spelled here with an additional Vav (יעקוב). There are five times that ‘Yaakov’ is spelled with an extra Vav and five times that ‘Eliyahu’ is spelled with his Vav missing (אליה-ו). This is to signify that Yaakov took this letter from Eliyahu’s name as a collateral to assure that Eliyahu would come to redeem the Jewish people from exile! Now, this certainly is a deep Torah secret, but let us delve into it to see what we can glean.

The Chida (Chomas Anach) quotes the following fascinating Chazal. Eisav got his name because he was born highly developed and full of hair. His name shows that he was עשוי, fully made! Yaakov got his name because he grasped on to the heel of Eisav struggling to emerge first, thus עקב, heel. Yaakov stole the Yud of עשוי, making his own name יעקב, and left his brother with עשו. In the future when Moshiach comes, Yaakov will take the Vav of עשו as well thus becoming יעקוב and leaving only עש, moth, a worthless tiny creature! This too is a Torah secret, but perhaps we can gain a practical lesson from it all!

The Chida goes on to explain that Yaakov’s action of taking the letter Vav on five occasions is to hint to two important letters. First and most obvious is the ו,Vav itself, the letter which he took. The second is the number of times that he took it which is five and is equivalent to the hebrew letter ה, Hey, hence ו-ה. These two letters are highly significant for Chazal say, that as long as Amalek are in the world, Hashem’s name (י-ה-ו-ה) is minimized to only י-ה, G-d, and is lacking its ending of ו-ה! Thus, the bringing of Moshiach will restore the final two letters. What does this all mean?

Amalek’s (עמלק) etymological root is מליקה, decapitation of the head. Why is this their name and essence? Hashem gave us freewill by providing us with a brain and a body. Our body has animalistic and earthly drives; it desires the pleasures of this world. Our brain on the other hand knows what is good and true and desires spirituality and perfection. With our conscience decisions we can choose to control our impulses and steer ourselves towards proper actions. The battle rages and victory is only in the hands of one who kings his intellect over his body thereby making his knowledge guide his actions. Thus, a head decapitation signifies a separation from knowledge and bodily application. The body is removed from the head’s control. Amalek strives for us to cut off our heads (knowledge and connection to Hashem) and rather let our bodies rule! The Seforim write that theי-ה of God’s name represents knowledge and the ו-ה at the end represents the body, physical action. Our job is to connect them, whereas Amalek strives to detach them! (Indeed, Eisav, the grandfather of Amalek and founder of their hedonistic worldview died by decapitation and his head was buried in the Cave of Machpayla! His body, the ruler of his life, surely did not belong in that holy burial plot!)

Thus we can begin to understand the above quoted Chazal. Yaakov’s role out of the three Avos was to be the family builder of the Jewish Nation; to show the twelve tribes how to live their lives connected to Hashem. Yaakov desired to connect the ו”הto the י”הand to act accordingly! In fact, when Moshiach comes Yaakov will undermine all of Eisav’s strength by grasping his Vav (physicality), showing that he had conquered it! Yaakov entrusted Eliyahu with this responsibility as well. Thus, the two letters which the Chida found hinted in the words of Chazal (the letter ,ו Vav, and its five times (,ה Hey) that it was taken from Eliyahu) were precisely the letters which represent the practical application (ו-ה) of Torah observance! Eliyahu thereby became the enforcer of Torah law. He was entrusted to act when necessary, to ensure that the Nation was living by Hashem’s commands. Indeed, the Gemara (Sanhedrin 98a) tells us that Eliyahu stated that he will arrive to announce Moshiach when we repent and listen to Hashem’s voice! In Eliyahu’s time he saw that the people weren’t acting properly and thus he made a public display of Hashem’s sovereignty on Mount Carmel. He took action and entreated his fellow brothers to follow his lead! Hashem rewarded Eliyahu by sending him to be present at every Jewish Bris Milah, circumcision, as this act shows our willingness to subjugate every part of our body to act for Hashem. (Incidentally, this is hinted by the word בריתי in our exact verse!)

Eliyahu was a reincarnation of Pinchos the Cohen. Pinchos is most famous for his passionate action for the glory of Hashem when he rose from among the Jews to protest and punish Zimri’s terrible sin against God. The theme here is action! Additionally, Eliyahu HaNavi performed resurrection of the dead on a young boy. That child grew up to be the prophet Yonah, whose book stresses the theme over and again that we must act in accordance with the will of Hashem! This is the precise idea here.

Surely the concepts discussed here are of a very lofty nature, but the lesson that we see is clear. Our job in life is to live by the beautiful truths that we have in our heads and to apply it as best that we can to our everyday lives. Indeed, we all know that although this is often a most difficult task, when we do it we are rewarded with the greatest happiness and fulfillment available to mankind!

The name of an object or person describes its essence, and the names of the paryshiyos are no exclusion to this idea. Consequently, parshas Acharei-Mos is more than the beginning of the parshah, it is the nature of the parshah as well. The parshah begins with Hashem telling Moshe to warn his brother Aharon that he should not repeat the ways of his children who perished. Rashi explains that Rebbi Eliezar Ben Azariyah would compare this to a sick person who goes to a doctor. The doctor tells him that he should not eat cold food and that he should not lay in the mildew. Afterwards, another person comes to the doctor and the doctor says that he should not eat cold food and lay in the mildew so you do not die like the first person.  This additional explanation will inspire the second man more than the first person. Thus, Rashi concludes that this is why the Torah tells this to Aharon HaCohen; to teach him in a way that he will be compelled to listen. Let us take a step back for a moment and look back at Parshas Shemini where this incident occurred.

In Parshas Shemini, the karbanos are brought on the eighth day of of the inauguration of the recently erected Mishkan. The Torah then relates that two of the sons of Aharon HaCohen, Nuduv and Avihu brought their own ketores offering. They decided to do this independently  without any commandment to do so.  As a result, they were punished rather than praised for their actions. Chazal tell us Nuduv and Avihu sinned when they drank wine prior to entering the Beis HaMikdash. A question appears; why would the Torah punished the children of Aharon HaCohen when the prohibition of drinking wine in the Beis HaMikdash is written following their death? One possible explanation is that they were punshied for not being careful in something that they knew was wrong. You could ask, how could they have been careful…they didn’t know it was prohibited! The answer is that they should have known that it is inappropriate go into a place of kedushah in a state that is impure. Wine is something associated with temptation, and is often used improperly. For example, a nazir does not drink wine when he saw what happened to a sotah as a result of intoxication.  As with all aspects of our lives, it is our duty to take mundane items, like wine, and sanctify them through Torah and mitzvos.   Even within the 613 mitzvos the Torah still leaves room to take your life a step further.  And that step is  kedushah.

Although wine led Nuduv and Avihu to their sin, their actual sin was bringing a ketores without being commanded to do so. While they may have had great intentions of doing Hashem’s will, in reality they acted against it. What was so wrong about bringing something that wasn’t commanded? The language that the Torah used to describe their offering was “aish zaruh” or foreign fire. Their act was considered foreign  because it was not commanded. There is a great difference between acting in a way that is l’fnim mishuris hadin, or beyond the letter of the law. The Torah is complete and perfect in every way, therefore when one tries to add to it they will inevitably retract from it. In our Avodas Hashem, we must be careful to follow the actual obligations of the Torah and to not create our own interpretations.

Why must the great Kohen Gadol Aharon HaCohen need to have his own children die in order to teach him to obey the specific prohibition of entering the Kodesh Kadushim during the year!? We are talking about the brother of Moshe Rabbeinu, the greatest man to ever live.  Now we may begin to understand the question we initially raised, why must Aharon HaCohen be taught such a serious lesson, wouldn’t telling him be enough?

Parshas  Acharei Mos, literally “After Death”, refers to the children of Aharon HaCohen, and perhaps contains a deeper meaning.  When people reach the end of their life, they engage in the deepest personal reflection imaginable.  Their life flashes before their eyes, and they examine their lives, their experiences, their relationships.  Indeed, our own mortality drives us to examine ourselves on a regular basis, lest we reach the end of days with no concept of who we are or what our purpose is.  It is this idea, the idea of deep reflection, that we learn from Parshas Acharei Mos. Aharon learned through the death of his beloved, holy children, the importance of learning from, and moving on from experiences.  We can be told the most important lessons from the most important people, but nothing teaches like Experiences.   And what better day, the day designated by G-d himself, to reflect, learn, and move on from our experiences but Yom Hakippurim.  That is why we learn Acharei Mos for Yom Hakippurim.  That is why Aharon HaCohen, and Klal Yisroel, needed this lesson.

That is truly the pasuk in the other parshah of this week, Parshas Kedoshim. The pasuk tells us “קדשים תהיו.” While there is a discussion as to what the specific mitzvah is, the basic idea is to make one’s self holy. A famous explanation of קדשים תהיו is that one should  מקדש עצמו במותר לך meaning to sanctify ones-self by that which is permitted to him. As was touched upon earlier this should never lead to one’s own interpretations of the Torah, only expressing great care in their observance to mitzvos. This idea of becoming kadosh is a deeply rooted desire of Klal Yisroel and it must be expressed through mitzvos. Otherwise it will be used improperly as we saw by the sons of Aharon HaCohen. These parshiyos are usually found during the time of Sefiras HaOmer, between Pesach and Shavuos. This is a time where we grow in preparation for the acceptance of the Torah once again. This is the time where we also observe mourning for the students of the great Rebbi Akiva whom were said to not have shown proper respect to one another. The greatest thing that we can do in this time in preparation for the acceptance of the Torah, as we grow from being like an animal (as the offering on Pesach is from food of the animals) to being like a Man (as the offering on Shavuos is from the food of Man) we should take extra measures to treat our fellow brethren with proper respect. The greatest chumros should be found in our Ben Adom L’chavayro as that is where we tend to lack. We think that the acceptance of Torah is just through our learning and davenning, it is also through the way we treat others. We should use this time to purify and sanctify ourselves before Yom HaKippurim where we come before Hashem. We should all be zocheh to grow in all ways through this period of time in our lives.

דבר אל בני ישראל לאמר נפש כי תחטא… (ד:ב)

“Speak to the Jews saying, a soul that sins…” (4:2).

Why does the verse mention the soul, shouldn’t it simply say, “a man that commits a sin”?

To answer this question, the Midrash tells a parable. Once upon a time a king owned a precious orchard. Its fruits were so special that he feared that even his own watch-guards would be tempted to eat from it. He devised a plan to avert this problem. He hired a crippled man and a blind man to be his guards. Thus, one wouldn’t see them, and the other would have no way to reach them, and they would both ward off intruders. All went well until one day the guards started to talk.

The lame one said, “I see delicious fruit”.

“So let’s eat!” came the response from the blind man.

“I can’t reach them,” said the lame one.

What did they do? The lame man got onto the blind man’s shoulders and together they were able to eat the fruit. The king noticed the loss which his orchard had incurred and angrily questioned his guards. “How could I have done it?” said the lame man, “I can’t reach the fruits!” “Look at me,” said the other, “I am blind.” The king however, being intelligent, uncovered their scheme. He placed the lame man on top of the blind man and judged them together!

So too in the future, Hashem will ask the soul why it sinned while alive on Earth. The soul will answer, “blame the body, for ever since we’ve been separated, have You seen me do anything wrong?” Hashem will then ask the body why it sinned. He will respond, “blame my soul, You see that since we’ve been separated, I have lied limply and innocently on the ground!” How will Hashem resolve this? He will place the Neshamah back into the body and judge them together!

Much depth is encapsulated here regarding the function of our body and soul. Let us extrapolate upon a few points.

The soul is the cripple and the body is the blind man.

The soul’s main function is to spiritually attach us to Hashem and to see Him with clarity. He then must provide the body with a clear map as to which course of action should be pursued and which should be avoided. He is the navigator of the powerful machine called “man”. He is the one with proper sight, but is crippled from acting, that is the department of the body.

The body on the other hand, has much raw force, he moves freely, but he is blind as a bat and needs to be directed and channeled towards the correct direction. To summarize, the soul only sees but cannot move by itself, thus it is cripple. The body, on the other hand, can move but cannot see where to go, thus it is blind.

Actions that one takes stem from both the control center, the soul, and also the vehicle, the body. The Neshamah must not allow itself to become tainted and perverted, it must focus on the true goals of life. The body must not let itself be dragged down by its two detractors. Firstly, the body is intrinsically materialistic, and secondly it is found in a physical surrounding. This is hinted to by the words of Shlomo at the beginning of Koheles. “Mah yiss’ron l’adam b’chol amalo she’yamol tachas ha’shamesh, what gain does man benefit from all of his physical toil which he performs under the sun.”

1- Man is called Adam which connotes adamah, dirt, as his essence is physical.

2- He is found “under the sun,” his place of residence is physical.

The job of the Neshamah is to purify itself, attach to Hashem, achieve a clear vision of how to bring out its full potential and grab the reins of the body and steer towards success. The body however, must cooperate.

Thus, we can now understand the verse which we began with. If it were to say “a man that sins,” one may think that “man” refers to the body, who is exclusively responsible. This is not true, as man is one unit comprised of both a body and a soul. Therefore, it says “a soul who sins,” to tell us that even the soul is responsible for a sin.

Let us learn to function with our bodies and souls together, serving Hashem according to our great potentials!

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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ויהי אומן את הדסה היא אסתר בת דודו כי אין לה אב ואם והנערה יפת תואר וטובת מראה ובמות אביה ואמה לקחה מרדכי לו לבת (אסתר ב:ז)

He (Mordechai) raised Hadassah, who was Esther… for she had no parents; the girl (Esther) possessed a beautiful appearance… and when her parents died, Mordechai took her as his daughter (Esther 2:7).

We have discussed (see Part 1) the idea of “Bas” and “Bayis.” Chazal tell us that Mordechai married Esther and together they built their Jewish home. There are two more beautiful lessons which I would like to develop based on this verse. They pertain to Hadassah and Bayis.

Why Call Her Hadassah?

What was her name? Throughout the entire Megillah, she is called Esther, except for one place. The very first time that the Megillah talks about our hero, she is named Hadassah! The Gemara (Megillah 13a) disputes which of the two names was primary. Nevertheless, both opinions must explain why the name Hadassah is used to introduce her? What is going on here? Also, why is she called by a name which translates as “myrtle,” and why is she called this specifically in the verse that hints to her marriage?

It also must be noted that we find the same occurrence by Haman. The first time that he is referred to, according to Chazal, is in the first Chapter of Esther, when a brazen advisor named “Memuchan” speaks before his superiors. That Memuchan was none other than Haman. That is the first and last time that he is called by that name. How do we explain this as well?

Wife is Bayis

Chazal tell us that the word “bayis, house,” hints to marriage. We find this same idea expressed in Shabbos (118b), “Rebbe Yosi stated that he never referred to his wife as “wife,” rather, he called her, ‘my house’.” What is going on here?

The Wedding Ring

In order to understand what is being expressed here we must first examine the rationale behind an interesting custom at the wedding ceremony. The Chasson, groom, stands under the Chupah canopy together with his Kallah, bride, and in front of two witnesses he recites his declaration of marriage and then places the ring on her finger. With her acceptance, they are now married. Customarily, he places the ring specifically upon her index (pointer) finger. Why is this so? Now, it certainly does not invalidate the marriage if he were to place it on any other finger or even in her palm, however, how do we understand this preferred custom? Why we do not tell him to place the ring upon her “ring finger” as would seem more logical?

Now, truth be told, the simplest reason is just a practicality. The witnesses need to see the placement of the ring upon her and the easiest finger to stretch out in clear view is certainly her pointer! But there is more depth here as well, as we shall see.

Fingers and Senses

Rabbeinu Bechayeh (Parshas Tzav) teaches us that the five fingers correspond to the five senses that we possess. More so, each finger is naturally drawn to the sense which it represents. Try to guess them yourself before you read on! Here is his list in summary:

1-Thumb: corresponds to taste (mouth). (There have been babies in their mother’s womb who were observed sucking their thumbs!)

2-Index (Pointer): corresponds to smell (nose!) This one is well known!

3-Middle: corresponds to touch. Since it is the longest finger, it can reach and touch the furthest parts of the body.

4-Ring: corresponds to sight. Many wipe their eyes with this finger.

5-Pinky: corresponds to the ear and hearing. This one is also well understood!

Bearing this in mind, we now have a key to understanding fingers.

The Pointer of God

When Hashem performed the miracles in Egypt, the Egyptians called them “Etzbah Elokim, the index finger of God.” What is the significance?

Four of the senses are all physical in their nature. We use taste, touch, sight and hearing to receive pleasure from this world. The sense of smell is the most spiritual from all of them. Chazal (Berachos 43b) state that a pleasure that only the soul benefits from is that of smell! It has spiritual connections. Hashem blew into Adam’s nostrils to give him life. This was how his Neshamah, soul, was installed into his body. Thus, smell represents pure spirituality.

Hence, when the Egyptians realized that the miracles were not mere Kishuf, earthly evil black-magic, but rather emanating from the True Spiritual Source, they acknowledged this. They called the plagues by the term of the index finger, the finger linked to the sense of smell, the most spiritual element! They recognized the spiritual element of Hashem’s actions in the world. When we remove wine from our cups on Pesach night upon mentioning the ten plagues, this is the reason that we do so utilizing our pointer!

The Marriage Finger

Now we understand why the wedding ring is placed on the pointer. When a man gets married he can do so for many reasons. His focus could be spiritual or physical. He may be marrying for his own personal lustful reasons, to satisfy his nerve endings and desires. Or he can approach matrimony with dignity, respect and holiness, recognizing the great spirituality involved. This is certainly the best outlook. Thus, our custom is that he begins the marriage by focusing on her pointer finger, the finger representing smell and spiritual growth, showing that he is marrying her in recognition of her spiritual qualities and will grow together with her in their pursuit of closeness to Hashem! He certainly cannot deny her beauty, indeed, that is a gift from Hashem meant to be appreciated, but his priorities are in order and his goals are properly balanced.

Those that get married utilizing the ring finger are expressing a different outlook. That finger corresponds to his eyes and sight. Following one’s eyes is the most dangerous method to utilize when choosing a life’s partner. That method begins with much lust and excitement but fizzles out disappointingly fast! Only one who focuses on qualities and growth can achieve marital happiness and success, with proper effort and sensitivity.

Grand Appearance

The first time that a name is expressed shows the person’s essence. Haman is called “Memuchan” when we meet him, a name that Chazal (Megillah 12b) translate as “awaiting punishment.” Throughout the Megillah, everything that Haman arranged in order to destroy Mordechai and the Jews, was ultimately one big contribution and lead up to his own destruction. This was his essence, clearly expressed by the name Memuchan.

The True Hadassah

Hadassah was Esther’s essence. She was a sweet smelling fragrant Hadassah, myrtle, connected to Hashem and dedicated to growth. This was who she proved herself to be throughout the entire story as she sacrificed herself to save her Jewish brethren. She was a truly spiritually focused person, hence her original name expressed fragrant aroma, to connote her spiritual beauty.

How apropos that she should be called this name specifically in the verse that discusses her marriage to Mordechai! The verse is testifying to the great spiritual focus which they built their relationship upon. This is the very plan and advice of the Torah for a meaningful relationship. Now we understand why she is called Hadassah.

Same as Bayis!

And now for the Bayis! Chazal (Kesubos 17a) tell us that Rebbe Yehuda bar Ila’ah would dance before the Kallah with branches of Hadas, myrtle! Also, Reb Achah would lift up the Kallah and carry her on his shoulders! His students asked him if they could copy his custom. He replied, “if she is like a wooden beam in your eyes, then it is permissible for you to do this as well!”

With all that we explained, it is delightfully clear as to why the myrtle branch was present at the weddings! This expresses the focus upon the sense of smell, holiness and spirituality that we imbue our marriage with!

Building Beam

What is the lesson of Reb Achah and his wooden beam parallel? The lesson based upon the Maharsha is that many see women as objects of desire and sexual lure. This is not the proper Torah view. A woman is a partner in building a home for Hashem. This was precisely what Reb Achah wished to express. Just as a wooden beam is the support of the entire house, so too “the wisdom of a woman builds her home” (Mishley 14). We strive to view our wife as a partner in building and growth!

“My House”

Finally, this is what Rebbe Yosi meant by referring to his wife as “my home”. He acknowledged her power of building and her spiritual insight that inspired him and their children to grow! A woman has tremendous power to inspire others and help permeate her home with the holy presence of Hashem. Together, man and woman can accomplish this. One who gears their focus on these elevated spiritual ideals will find much happiness and fulfillment. Indeed, even their everyday physical experiences will become more enjoyable as they are infused with true connection and service of Hashem!

When it finally happened, we were taken out of the land of Egypt ending our slavery. In exchange for freedom we accepted upon ourselves the yolk of the Will of Hashem as our savior we are eternally thankful to Him. As if it were not enough that He created us selflessly, He also gave us purpose to the alternative – utter waste. We are given the Torah accepting upon ourselves to live our lives through the Torah. Now we come to the laws, the enumerated details of what exactly this life entails.

The parshah begins ואלה (lit. And these), Rashi brings down that the word אלה retracts the previous. ואלה comes to add on to the previous topic. Several Midrashim say bring reasons to the placement of this parshah in reference to the acceptance of the Ten Commandments in the previous parshah. The ideas of the Alter being next to the Sanhedrin as well as the concept goes along with this. That is of course true but it is not the answer to the deeper question of what is the addition to the previous parshah. Rashi notes the Mechilta that tells us that just as the laws that were just mentioned are from Sinai so too are these laws. There is an obvious break in the end of the previous parshah from the beginning of the seventh aliyah. The Torah concludes the transmission of the Ten Commandments with the request of Klal Yisroel that Moshe speak to them not Hashem Himself. The Torah then seems to bring in additional laws that are directly related to their receiving the Torah, as the pasuk says “כה תאמר אל בני ישראל אתם ראיתם כי מן השמים דברתי עמכם” (Thus you say to the children of Yisroel they who saw, because from the Heavens I spoke with them). The beginning of our parshah is not only related to the previous pasuk regarding the Alter, but even to the receiving of the Torah as well.

We can begin to understand this connection with the great wisdom of the Rokaiach. He says that we find that Seder Nezikin which are the laws of Mishpatim to contain ten tractates. In fact the first three tractates which comprise the majority of the teaching of Nezikin each contain ten chapters. There of course is no coincidence that the number ten binds these together. We see another connection like this from a deeper look into a midrash. There is a Midrash Sh’chem that says that Hashem weighs the Ten Commandments equal to the Mishpatim. Says the midrash, just like there are ten commandments that are independently obligated, by the laws pertaining to da’yanim there are ten positive obligations and ten negative ones. Therefore we see that these laws are dear to Hashem like the Ten Commandments. In fact the spelling of the letter yud is twenty (that is יו”ד, the י is ten, ו is six, ד is four, being twenty). The pasuk ואלה המשפטים is the source of basis of the laws of judgment. The vuv which is the connection that adds on from the previous parshah, the gematria of וא”ו and the twenty mitzvos of da’yanim is twenty-six which is the same as Hashem. The Ramban says that the pasukim directly following the parshah of the Ten Commandments is linked to each of the commandments. The first of the ten is אנכי ה’ אלקיך which he says is the obligation of knowing Hashem, the second being the prohibition of idolatry. The Ramban says that the first pasuk כה תאמר אל בני ישראל אתם ראיתם כי מן השמים דברתי עמכם is connected to the mitzvah of אנכי ה’ אלקיך, the pasuk ולא תעשון is connected to the mitzvah of לא יהיה. Lastly the pasukim of ואלה המשפטים are connected לא תחמוד because if a person fails to realize that there is mishpat he will think that something that is not his should be. Then later on in parshas mishpatim we detail the laws pertaining to Kibud Av, Ritzichah, Adultry. This is clear from the midrash that כל התורה כולה תלויה במשפט. This thought of the Ramban extends the idea that we are explaining. It is clear that the nature of the mitshpatim represent the entire Torah, as do the Ten Commandments.

The Baal HaTurim brings down several wonderful notrikoon on the first pasuk that are worth thinking about, not that my approbation is needed. The last three words of the pasuk אשר תשים לפניהם, is gematria דקדוקי התורה ודקדוקי סופרים. Additionally there are five words in the pasuk which means that every da’yan judges truth just as the Five Books of the Torah, and it is as if Hashem had a partner in the creation of the world. Note that the world was created with the Asarah Mamaros, which are connection to the Ten Commandments. The greatest truth and power of justice is given to dayin, as he makes the Torah clear. The gemara in Eruvin presents a series of questions: asks R’Akiva, where is it known from that one is obligated to teach their students until they learn? As it says ולמדה את בני ישראל (Dev. 31 19). And where that up until it must be coherent before them? As it says שימה בפיהם (ibid.). And from where is one obligated to להראות לו פנים? (Rashi explains that to mean the explanation of what he learns). As it says ואלה המשפטים אשר תשים לפניהם. That is to say לפניהם (before them) so that it may be put in front of them like a set table. The Chazal also learn that לפניהם means before them (Bnai Yisroel) and not the other nations. It the mishpatim, as opposed to the chukim which are supposed to be clear in front of us. We can learn a marvelous thing from this! The Ramban we brought in earlier says that the mishpatim here are all found in the Ten Commandments (not just found but even represented) when Chazal learn that the idea of clarity of thought in the learning of Torah is found in this pasuk it must mean that is also true in אנכי ה’ אלקיך. This idea deserves its own discussion but the idea of realizing the existence of Hashem is something that must be worked on just like the mishpatim in this parshah. Not to say that אנכי is a mishpat, it isn’t. To tell us that we can understand the yolk of the Torah with that clarity.

We still need to explain the connection between the first pasuk and the subject of Eved Ivrai. The Rokaiach points out that we have the Ten Commandments prior to this parshah. We accepted the yolk of the Torah with aspiration to know who is Hashem. We made Hashem our Master, therefore a slave should not be a slave of a slave, rather under his Master. As the pasuk says כי לי בני ישראל עבדים and not slaves of slaves. The parshah of Eved deals with his freedom after six years. Additionally the Jubilee Year, that of every Fiftieeth year. The parshah also deals with mitzvah of Shiviyis which is ceasing work of the fields in the seventh year. The parshah also mentions the mitzvah of Shabbos, also on the seventh day. These innyunim all deal with the seventh being the time where we have freedom. Freedom of physical strain, from the burdens of slavery, both to the physical and to one’s debts. Eved Ivrai no longer is fully an Eved Hashem but and Eved Shel Uvudim, that means that he works for the middle man. In another understanding it is also that he becomes enslaved by his physicality. He loses sight of who he is and what defines his life. That is why a nirtzah is obligated to be pierced in his ear as a sign that he has obstructed is vessel for accepting the Will of Hashem. The gemarah we brought before from Eruvin that describes the obligation of making the Torah clear is a connection to this innyan. Such a clarity would protect a person from ever becoming an eved (from theft), additionally chas v’shalom such a thing were to happen he would be able to still be guided by the Will of Hashem. The Torah presents certain parshiyos in the Torah so that we may be able to overcome them. They are all here for our benefit; to grow from. We should all be able to take our avdus under the great Master of Hashem and be zocheh to יצא לחפשי חנם, where we are not under the control by our yetzer ha’ra only an Eved Hashem!