TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld March 2016 • Purim 5776

Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld March 2016 • Purim 5776

Featuring Divrei Torah from Rabbi Eli Belizon Rabbi Dr. David Horwitz Rabbi Jonathan Schachter Rabbi Robert Shur Ms. Eliana Sohn Rabbi Michoel Zylberman

A Project of Yeshiva University’s Center for the Jewish Future We thank the following synagogues who have pledged to be Pillars of the Torah To-Go® project Congregation Ahavas Congregation Young Israel of Achim Shaarei Tefillah Century City Highland Park, NJ Newton Centre, MA Los Angeles, CA Congregation Ahavath The Jewish Center Young Israel of Torah New York, NY New Hyde Park Englewood, NJ New Hyde Park, NY Young Israel of Beth El in Congregation Beth Boro Park Young Israel of Shalom Brooklyn, NY West Hempstead Rochester, NY West Hempstead, NY

Richard M. Joel, President and Bravmann Family University Professor, Yeshiva University Rabbi Kenneth Brander, Vice President for University and Community Life, Yeshiva University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Paul Glasser at 212.960.5852 or [email protected].

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Table of Contents Purim 2016/5776

Tick Tock the Purim Clock Rabbi Eli Belizon ...... Page 4 Sefer and Iggeret: The Dual Nature of Megillat Esther Rabbi Dr. David Horwitz ...... Page 7 What’s in a name? A “LOT”!!! Rabbi Jonathan Schachter ...... Page 11 Selected Comments of the K’tav Sofer to Megillat Esther Rabbi Robert Shur ...... Page 15 The Vilna Gaon’s Purim Blessing Ms. Eliana Sohn ...... Page 21 The Converts of Shushan Rabbi Michoel Zylberman ...... Page 25

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Tick Tock the Purim Clock

mong the many interesting aspects of Megilas Esther is the story of how an orphan Rabbi Eli Belizon becomesA a leader of the Jewish people. Rebbe, Stone Beit Midrash Program The process by which Esther becomes Rabbi, Young Israel of Fair Lawn a queen and leads Am Yisrael was a gradual one. The Megilla (4:11) points out Esther’s fear and hesitation to lead and save the Jewish people Isn’t the emphasis on “laila v’yom” the success of his mission to destroy from this crisis. After what seems to be obvious? the Jewish people. The Gemara a long struggle, Mordechai, however, I believe Esther was introducing notes that Haman was unaware that successfully convinces Esther to forge something profound to the Jewish Moshe Rabbeinu was born on the ahead with a plan to save the Jewish people with this peculiar statement. very same day, and therefore this people. He does this by striking The key to this puzzle is found in an month represents the beginning of the a chord and appealing to Esther’s idea developed by Rav Meir Simcha salvation of the Jewish people from judgment. This prompts Esther to from Dvinsk. At the end of the exile. If Haman was so knowledgeable request that all the Jews fast for three Megilla, the verse states about Jewish history and he knew the day of Moshe’s yahrtzeit, why did he לְקַ ּיֵםאֶ ת יְמֵיהַּפֻרִ יםהָאֵ ּלֶהּבִ זְמַ ּנֵיהֶ ם days prior to her approaching the King. neglect to realize that Moshe was born To fulfill these days of Purim in their on the same day of the year? What times. was it about that event that escaped לְֵךּכְנֹוס אֶ ת ּכָל הַ ּיְהּודִ ים הַ ּנִמְ צְאִים ּבְׁשּוׁשָ ן Esther 9:31 Haman’s attention when studying the וְצּומּו עָלַיוְאַ לּתֹאכְלּו וְאַל ּתִׁשְּתּו ׁשְ ֹלׁשֶ ת יָמִ ים לַיְלָה וָ יֹום. After the Jews were saved, the holiday history of the Jewish people? Go and gather all of the Jews who are of Purim was publicized to all of found in Shushan and fast for me. Don’t The Gemara,Sotah 12a, tells us that the Jews who were told to keep this eat or drink for three days night and day. when Moshe was born, the house holiday “in their times.” What does Esther 4:16 filled up with light. This must have this phrase in “their time” mean? been an indication that Moshe The Jewish people were facing an Rav Meir Simcha, Meshech Chochma, was born at night, at a time when extremely dangerous and precarious Esther 9:31 explains that the story of illumination would have a significant situation, which called for an extreme Purim emanated from Haman’s lottery impact. By contrast, the verse in response. Nevertheless, the wording of which landed on the thirteenth of Devarim (32:48) states that Moshe Esther’s instruction is a bit odd. Why Adar. The Gemara,Megilla 13b, states died “be’etzem hayom,” in the middle did she need to phrase it as “three days that Haman was excited about this of the day. Thus, even though the night and day”? The Jewish people date since it was the month in which two events occurred on the same were aware that three days translates Moshe Rabbeinu died, and this must calendar day, Haman miscalculated into night and day. In most areas of be a bad month for the Jewish people. and thought that these two events halacha, the night precedes the day. He therefore became confident in occurred on different days. The

Find more shiurim and articles from Rabbi Eli Belizon at http://www.yutorah.org/Rabbi-Eli-Belizon

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 non-Jewish calendar considers the yimos hamashiach (redemption) that Rabbi Meir night as part of the previous day. will be the daylight following this Simcha Therefore, according to Haman’s dark night. The purpose of our lives Hakohen of calculation, Moshe was born at night is not now but in the future. לְהַּגִיד ּבַ ּבֹקֶר חַסְּדֶ ָךוֶאֱ מּונָתְָך ּבַּלֵ ילֹות. Dvinsk on the sixth of Adar as opposed to the seventh. This is why the Gemara (1843-1926) To speak of Your kindness in the states that Haman didn’t know that morning and your faith in the nights. the date of Moshe’s death was the Tehillim 92:3 R. Meir Simcha was born in very same day Moshe was born. Butrimonys, Lithuania, to Samson We believe at night and we will Rav Meir Simcha explains that the Kalonymus, a local wealthy merchant. ultimately praise with clarity in the month of Moshe’s death would After marrying at age 17, he settled morning. Therefore, our days reflect have been a month of bad mazal if in Białystok, Poland, where he was this philosophy and demonstrate he had died on any day other than supported by his wife, who opened that the darkness of night is only the the date of his birth. However, if a business to support him while he beginning; ultimately the light of he died on his birthday, that would continued his Talmudic studies. After day will follow in our glorious yimos 23 years in Bialystok, during which indicate that it wasn’t a function of hamashiach. time he rejected many offers to become bad mazal, but rather a function of the rabbi of a city, he finally accepted Moshe’s righteousness. Haman’s Esther is emphasizing this point to the rabbinate of the Mitnagdim in the miscalculation led him to believe the Jewish people as she asks them Latvian town of Dvinsk, now known as that Moshe was born on the sixth to join her on a mission to save Am Daugavpils. He served in that position and therefore, Adar was a month of Yisroel from the terrible darkness for 39 years until his death. bad mazal for the Jews. of Haman. Her initial speech is a In Dvinsk, his counterpart was the call to action and a declaration that Haman’s error was all based on the Hasidic Rabbi Yosef Rosen, known as demands a transformation in the configuration of the day. Perhaps the Rogatchover Gaon or by his work way the Jewish people of her time this is much more meaningful Tzofnath Paneach. The two had a great look at life. Esther explains that we than simply a way of calculating respect for each other, despite the need to transform our mindset from Rogatchover’s legendary fiery temper, dates on the calendar. There is a that of the people around us. It is and on occasions referred questions in fundamental difference between the not sufficient to just fast for three Jewish law to each other. Jewish approach to the calculation days; instead, we need to do so of days and the secular approach. In 1906, a certain Shlomo Friedlander according to a Jewish calendar day It reflects a major difference in the claimed to have discovered, and — with the clear understanding that then published two tractates of the Jewish outlook on life. We as Jews by fasting we are helping to bring Jerusalem Talmud that had been have gone through many periods the daylight to follow this horrible considered to have been lost for of struggle and persecution. Even darkness. Esther is also highlighting hundreds of years. Rabbi Meir Simcha on Purim, we refrain from reciting to her people that teshuva only was one of the prominent rabbis who Hallel. The Gemara,Megilla 14a, discovered that the work was a very assists us if it is done by totally explains that we are still slaves of clever forgery, and denounced it as detaching oneself from the hashkafa Achashveirosh. Our salvation is such. of the world around us. It must incomplete, we still go through our include an absolute commitment In Dvinsk, he received visitors from lives with many moments of night to Judaism. It is insufficient to the whole region, and was frequently and darkness, and endure much consulted on issues affecting the fast and make a few changes; we pain and suffering. Nevertheless, community at large, including must reprogram our clocks and we continue on our mission and Poland and Lithuania. He reputedly change our entire outlook on the know that daybreak and the ultimate turned down offers for the rabbinate world. After the miracle of Purim, illumination following this difficult in various large cities, including Esther and Mordechai sent word time is approaching. We look ahead Jerusalem, New York and Kovno. to all the Jewish people to mark toward the light of the future of Source: Wikipedia the celebration of Purim every

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 year. The commemoration of our salvation must be bizmaneihem, in the right times according to the right calendar; otherwise we are not commemorating the miracle appropriately. If we keep the day on Haman’s clock then we are missing the entire reason for our salvation. Perhaps this explains another catastrophic episode in Jewish history. Our most disgraceful point in history was the cheit haegel. Klal Yisrael were instructed to wait for Moshe at Mount Sinai for 40 days. Chazal tell us that Klal Yisrael listened to Moshe, yet miscalculated the fortieth day. Chazal explain that Klal Yisrael included the day that Moshe ascended onto Mount Sinai. They were mistaken because Moshe meant 40 complete days, with each 24 hour period starting from the night. Therefore the first day, because it was already the daytime when Moshe ascended, could not be included. The first half of the day, which began the night before, was already over. Klal Yisrael were under the impression that the 40 days were complete based on their erroneous calculation, and impatiently began building the egel. The future is How could this happen? Klal Yisral were using the clocks of the world around them: the day begins in your hands. during daytime and the night follows. However, Meet Shlomo Anapolle of Edison, New Jersey. When Moshe Rabbeinu’s instructions followed Jewish it comes to a love of Israel, few college students can calendar days, which begin at nightfall. Therefore match the Sabra passion of this Yeshiva University the 40-day period was not over. Adopting the clocks junior. A pre-med, biology major with plans to attend and the perspective of the world around us was the an Israeli medical school, Shlomo balances his time cause of the cheit haegel. With a shift in perspective between neo-natal diagnostic research, intensive shiurim and a commitment to Israel advocacy. and looking toward a better future, the cheit haegel could have been avoided. Thousands of years later, Whether it’s planning lobbying missions to Washington, our nation is struggling with terrible darkness and D.C. with YUPAC or teaching English to teens in the Negev through Counterpoint Israel, Shlomo significant challenges. The message of Esther is that brings to bear his leadership skills for the sake of in order to achieve daylight and salvation, we must the Jewish people and homeland. He is proud to distinguish ourselves as a nation, and change the invite Israeli diplomats to YU to help his peers way in which we view our world. We must view and contextualize current events. Shlomo chose YU because, approach the world through the Torah’s perspective of to him, Torah Umadda isn’t merely the convergence of looking for the light of the morning. All calculations science and our mesorah¬at Yeshiva University, it is the and perspectives must be guided through the prism formula for a values-driven preparation for life. This is the essence of Torah Umadda and what sets YU apart. of Torah. This will ultimately bring about a Purim miracle in our time. Picture yourself at YU. #NowhereButHere

www.yu.edu | 212.960.5277 | [email protected] www.yu.edu/enroll

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Sefer and Iggeret: The Dual Nature of Megillat Esther

he Gemara in Talmud Bavli, Megillah 19a, states the Tfollowing: Rabbi Dr. David Horwitz וא”ר חלבו אמר רב חמא בר גוריא אמר רב Rosh Yeshiva, RIETS מגילה נקראת ספר ונקראת אגרת נקראת ספר שאם תפרה בחוטי פשתן פסולה ונקראת אגרת שאם הטיל בה שלשה חוטי גידין כשרה. ;and Melakhim on the one hand עַלּכֵן קָרְ אּו לַּיָמִיםהָאֵ ּלֶהפּורִ ים עַל ׁשֵם הַ ּפּור And R. Helbo said in the name of Rav ,e.g., 2 Samuel 11:14, I Kings 21:8 עַלּכֵן עַל ּכָל ּדִבְרֵ יהָאִ ּגֶרֶ תהַ ּזֹאת ּומָה רָ אּו עַ ל Hama bar Gurya who said in the and 2 Kings 10:1 (where the earlier ּכָכָהּומָה הִ ּגִ יעַ אֲ לֵיהֶ ם. ,name of Rav, (the) Megillah [that is Megillat Esther] is called sefer [book] …In view, then, of all instructions in the form of sefer is used), and the late (which implies that it must meet the said iggeret (letter)and of what they Biblical book of Divrei Ha-Yamim: 2 requirements for a Torah scroll), and it is had experienced in that matter and what Chronicles 30:1 on the other (where called iggeret [a letter], (which implies had befallen them. the later form of iggeret is used). For example: that it need not meet the requirements Moreover, Esther 9:29 states: וַיְהִי בַ ּבֹקֶ ר, וַּיִכְ ּתֹב ּדָ וִד סֵפֶראֶל-יֹואָ ב; וַּיִׁשְ לַ ח, for a Torah scroll). It is called a book וַּתִכְ ּתֹב אֶסְּתֵרהַּמַ לְּכָה בַת אֲבִיחַ יִלּומָרְּדֳ כַ י ּבְ יַדאּורִ ּיָה. to teach) that if it is sewn with linen) הַ ּיְהּודִי תאֶ ּכָ ל ּתֹקֶ ף לְקַ ּיֵם אֵת אִ תּגֶרֶ הַּפֻרִ ים שמואל ב יא:יד threads it is invalid; yet it is called a הַ ּזֹאת הַּׁשֵ נִית. letter (to teach) that if he stitched it with only three strands of sinew, it is valid Then Queen Esther daughter of Abihail And it came to pass in the morning, that (whereas a Torah scroll must be stitched and Mordecai the Jew wrote a second David wrote a letter (sefer) to Joab, and along the entire connection of adjoining iggeret (letter) of Purim for the sent it by the hand of Uriah. connections, except for a small area at purpose of confirming with full authority 2 Shmuel 11:14 וַּיִׁשְ לַחיְחִ זְקִ ּיָהּו עַל-ּכָ לל-יִׂשְרָאֵ וִיהּודָ ה, .the top and bottom). the aforementioned one וְגַם-אִ ּגְרֹות ּכָתַ ב עַל-אֶפְרַ יִם ּומְ נַּׁשֶ ה, לָ בֹוא This passage can be more deeply Now the word iggeret does not exist לְבֵית-ה’, ּבִירּוׁשָ לִָם--לַעֲׂשֹות ּפֶסַ ח, לַָה’ אֱ-ֹלקֵ י understood if we examine it from both in Classical Biblical Hebrew, and is ִ י ׂשְ רָ אֵ ל . 1 a philological/lexical perspective, termed a Late Biblical Hebrew word. דברי הימים ב ל:א and a halakhic/conceptual one, each In the Hebrew of the Torah and of which reinforces and sharpen the subsequently of the earlier sefarim And Hezekiah sent to all Israel and insights that the other one gives. of Nakh, the term sefer is used in Judah, and wrote letters also to Ephraim those cases where, in the Hebrew of and Manasseh, that they should come to the later sefarim and in the Rabbinic the house of the LORD at Jerusalem, to I. Hebrew of Hazal, iggeret would be keep the passover unto the LORD, the God of Israel. Esther 9:32 states: used. In Classical Biblical Hebrew, sefer denoted both a book, that is, 2 Chronicles 30:1 a formal literary composition on ּומַאֲמַראֶסְּתֵר קִ ּיַם יּדִבְרֵ הַּפֻרִ ים הָאֵ ּלֶה וְנִכְּתָ ב Moreover, various Targumim translate ּבַ ּסֵ פֶ ר. the one hand, and a letter or legal examples of the Biblical use of the And Esther’s ordinance validating these document on the other. Examples of word sefer with the meaning of observances of Purim was recorded in a this can be easily seen by comparing letter with an Aramaic form of the sefer (book or scroll). pesukim regarding royal/official letters word iggeret. An example of this is On the other hand, Esther 9:26 states: in the earlier Biblical books of Shmuel Targum Neophiti to Deuteronomy

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 24:2, the Biblical verse dealing with a bill of divorce. The Torah writessefer keritut and Targum Neophiti (ad loc.) translates it as iggra di-shivukin. But the Aramaic translations of literary compositions such as a book are denoted in the Targumim with the term sifra. Similarly, in the Rabbinic Hebrew of Hazal, words denoting letter are invariably referred to with the term iggeret. Besides the Mishnah in Masekhet Gittin (9:3), which also refers to a get as iggeret shivukin, another interesting example is the Mekhilta in Parashat Yitro, which records the opinion of R. Joshua that Yitro informed Moshe by letter that he was preparing to visit him, and writes, katav lo be-iggeret. On the other hand, the term in the Rabbinic Hebrew of Hazal for book is sefer. In light of all this, the language in the Book of Esther, a book that has many other features of Late Biblical Hebrew, is quite striking. Both terms — sefer and iggeret — are used. Thus, one may, from a lexical point of view, explain the Gemara’s question as follows: Which paradigm is Megillat Esther following? Apparently, it cannot be that of Classical Biblical Hebrew, which does not distinguish The future is between sefer as denoting a book and sefer as denoting a letter, missive, epistle, royal letter, edict, etc., for the in your hands. Megillah also uses the word iggeret, which is the Late Biblical Hebrew term for these items. On the other hand, if it is exclusively following the Late Biblical Hebrew paradigms, why does it use the word sefer at all? Sefer is Meet Rachel Mirsky from White Plains, New York. A biology major on a pre-med track, and captain of the YU no longer used for such items. It is only used for a book softball and basketball teams, Rachel chose YU to allow her or literary composition. So, granting the premise that to explore and develop her unique talents and interests. the terms sefer and iggeret in Megillat Esther are self- referential, that is, they teach us the type of document that Rachel loves YU because it enables her to engage in her extracurricular passions and prepare for her career the Megillah must be, what type of document is it? while remaining true to her religious commitments. An The Gemara’s answer then, is quite sophisticated. It tells exceptional athlete, Rachel was recently named to the us that following the pattern of Late Biblical Hebrew, Capital One Academic All-District team. Whether in an Israeli laboratory conducting research on the properties in which sefer and iggeret denote two distinct entities, of red blood cells, or authoring a medical ethics paper on the legal status of the Megillah lies in between the legal eating disorders and the Biblical matriarchs, Rachel can status of the two aforementioned terms. On the one find the perfect balance at YU. This is the essence of Torah hand, granting that a formal sefer must be stitched with Umadda and what sets YU apart. animal sinews (gidin) and linen stitching (pishtan) is Picture yourself at YU. #NowhereButHere unacceptable, linen stitching is also unacceptable for the Megillah. On the other hand, since the term iggeret for the Megillah is also used, Hazal derive that one need not adopt all the rules that are necessarily entailed with the term sefer, and one need not stitch the entire connection of adjoining sections. Rather, three strands of animal www.yu.edu | 212.960.5277 | [email protected] sinews are sufficient. www.yu.edu/enroll

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 II. connection of adjoining sections. Megillah as an Iggeret The use of the termiggeret teaches The preceding analysis still leaves There are a number of laws and us, then, that vis-a-vis Megillah, one some gaps in our full understanding practices related to the Megillah’s le-khat’hila can adopt the be-di-eved of the halakhic parameters of what categorization as an iggeret: law that three stitches are sufficient. stitching is required by a sefer But now one can raise an analogous 1) The Gemara,Megillah 18b, states and what is sufficient to fulfill the question regarding iggeret. Is it that that if a Megillah scroll contains requirements of an iggeret. Granting iggeret le-khat’hila does not need a errors, it may still be used. Ramban, Rashi’s explanation (Megillah 19a, complete tefirah (of linen) at all, and Megillah 17a, notes that although ad loc.) that the point of mentioning three stiches of linen suffice, or does a sefer Torah containing even one iggeret is to teach that the Megillah iggeret actually need a complete error is invalid, a Megillah is valid used as a document with which connection of linen stitches? If the even if it contains errors because it one fulfills his obligation to read second alternative is correct, the has the status of iggeret. Megillat Esther need not have all Gemara should have concluded the stringencies of a sefer, can we 2) When a sefer Torah or other that one indeed has to stich the deduce what the le-khat’hila and books of Nach are read, the entire connection, but three of the be-di-eved requirements of a sefer parchment is read in a rolled position stitches must be of animal sinews, are, and analogously, what the le- like a scroll. The Megillah however, and the remainder can be of linen. khat’hila and be-di-eved requirements is unrolled completely before it is This way, one fulfills aspects of both of an iggeret are? read and it is folded because it is sefer and iggeret! Why wasn’t this considered an iggeret (Shulchan These issues were discussed by R. the conclusion of the Gemara? R. Aruch, Orach Chaim 690:16). Chaim Aharon Torchin, zt”l, a talmid Torchin responds to his own query 3) When reading a sefer Torah, of the Brisker Rav, Maran Ha-Rav by suggesting that based upon his 2 it is permissible to pause slightly Yitzhak Ze’ev Soloveitchik, zt”l. He previous point, the Gemara assumes between the verses. However, argued that one should not take the a qal va-homer. If three stiches of because the Megillah is considered Gemara to mean that the Megillah animal sinews are sufficientbe- an iggeret, the reader should not is a third entity, possessing neither di-eved to create a halakhic sefer, pause between the sentences the laws of a sefer nor the laws of an certainly three stiches would be (Mishna Berurah 690:52). iggeret. [And certainly, the Gemara sufficientbe-di-eved to create a does not mean that one be-di-eved halakhic iggeret. But one can still 4) In a sefer Torah, a new section can fulfill his requirements with the assume that le-khat’hila, an iggeret (parsha) sometimes starts on a be-di-eved definition ofsefer , without needs complete stitching (of linen) new line (petucha) and sometimes any reference to iggeret at all.] as well. The point of the Gemara starts on the same line with a space Rather, the point of the Gemara must by using both terms is to teach us between the sections (setumah). be that the Megillah halakhically that vis-a-vis Megillah, here one may Because a Megillah is an iggeret, all contains elements of both sefer and be-di-eved employ the be-di-eved new sections are setumot and start on iggeret. But if it is not a third distinct definition of both terms. the same line (Rama, Orach Chaim entity, how can that be? 691:2 and Mishna Berurah 691:12). But is there a le-khat’hila method Rav Torchin claimed that the of sewing the Megillah that would 5) The Gemara,Megillah 19a, Gemara posits that be-di-eved, it entail both aspects of sefer and states that if one reads from a scroll should be sufficient for sefera qua of iggeret? Rav Torchin proceeds containing all of Ketuvim (including sefer to possess only three stitching to analyze the Rambam, Hilkhot Megillat Esther), one does not fulfill of sinews, for at the end of the day, Megillah 2:11. Following the Biur the mitzvah. Rashi explains that such the Megillah must (also) possess the Ha-Gra (Orah Haim, #691), he a scroll would not be considered an characteristics of a sefer. The point understands the Rambam as saying iggeret. of the Gemara can be understood that halakhah lema‘aseh one must Torah To Go Editors that le-khat’hila every sefer needs le-khat’hila sew the entire connection animal stitching along the entire

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 of adjoining sections. But since the that although the classical meforshim Gemara has taught us that even of a relevant passage in the le-khat’hila one does not need to Yerushalmi of Massekhet Megillah,3 sew the entire connecting sections the Qorban Ha-Edah, and the Penei with animal sinews (since use of Moshe, assume that iggeret even the term iggeret alongside that of le-khat’hila does not need complete sefer in the Megillah teaches us that stitching at all (neither of animal in Hilkhot Tefirat HaMegillah, one sinews or of linen), the words of le-khat’hila may adopt the be-di-eved Rashi to Megillah 19a with which definition ofsefer ), perforce, the we began our discussion, in which le-khat’hila method of sewing the he writes that the laws of iggeret remainder of the adjoining sections are not as strict as those of sefer, must be with linen! Moreover, he can indeed fit with his hiddush (i.e., cites Hagahot Maimuniyyot in the Rashi can agree that le-khat’hila, name of Rabbenu Simhah (Hilkhot iggeret qua iggerret would need Megillah Pereq Bet, Ot Samakh, complete stitching, just not that of a view that is cited in the Ramoh animal sinews, but of linen). to Orah Haim 691:6), that it is The Torah is “vaster than the preferable to sew the remainder sea.” Each perspective with of the adjoining sections (besides which we learn Torah adds to the three stiches of animal sinews) our appreciation its manifold with linen than to leave that area aspects. My we all grow in both our without being sewn at all. How are knowledge of and love of the Divine we to understand that? Rav Torchin gift that isToras Hashem Temimah. states that this is not just “good advice” but is a consequence of the Notes understanding of the din le-khat’hila 1 For the following paragraphs, I am and din be-di-eved that he has been indebted to Avi Hurvitz, A Concise Lexicon analyzing. Although the entire point of Late Biblical Hebrew (Leiden and Boston, of the Gemara vis-a-vis iggeret and 2014), s.v. Iggeret, pp. 25-27. sefer is to establish that one need 2 Rav Torchin, zt”l, was Rosh Yeshiva of not adopt the le-khat’hila definition the Yeshiva la-Metzuyyanim in Jerusalem. This analysis that I cite from can be found of sefer, there is still a le-khat’hila in his sefer titled Qunteres Be-Inyan Megillah notion that one should adopt the le- va-Hanukah (Jerusalem, 1970, repr. 1992), khat’hila definition ofiggeret (with Megillah, Siman 25, #33, pp. 113-14. the additional stipulation that three 3 Talmud Yerushalmi Megillah 2:2, p. 73a stiches must be “sefer stiches,” (p. 759 in the edition published by Yaakov made up of animal sinews, and not Sussmann). “iggeret stiches” made up of linen, for in the Megillah one must fulfill aspects of sefer as well as aspects of iggeret). Finally, R. Torchin admits

Find more shiurim and articles from Rabbi David Horwitz at http://www.yutorah.org/Rabbi-David-Horwitz

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 What’s in a name? A “LOT”!!!

ccording to the midrash,1 when HaShem created Adam HaRishon, He endowed him withA a level of wisdom that surpassed Rabbi Jonathan Schachter all of the other creations, including Rebbe, Stone Beit Midrash Program the angels. To demonstrate man’s wisdom, HaShem asked both the angels and Adam to assign names to already set to happen in Haman’s the name Purim over all of the other all of the animals. While the angels mind. Why didn’t Mordechai and possibilities, just because Haman struggled, Adam was quickly able Esther choose a name that relates used “lots” to determine the date to name each animal in a way that more to the essence of the story? of our destruction?6 What is the accurately depicted its true essence. For example, there were two greater meaning behind these lots? Upon completion of this task, Adam letters concerning the Jews sent by How do they embody the essence of was given the task of naming himself, Achashveirosh to his entire empire, the holiday? We will return to these and was even asked to ascribe a title to the first calling for our demise and questions after we analyze an even 2 God. From this midrash, we see how the second granting us permission to more perplexing question about the choosing an appropriate name is by no defend ourselves. Those letters appear name “Purim.” means a simple act. It requires great to be much more significant than the insight and keen understanding, so Many are familiar with the play on lots cast by Haman, so why not call the words, going all of the way back to the that the name captures the essence of holiday the Holiday Chag Ha’Igeres — Tikunei Zohar that Yom HaKipurim is an object in just one word. of the Letter? Similarly, Achashveirosh a day that is like Purim — “ke-Purim.” 7 With that in mind, we must look into hands over his signet ring on these The difficulty in this comparison is the name “Purim” (literally “Lots”) same two occasions, first to Haman readily apparent, as one would be 4 and wonder: How exactly does this to permit him to write as he wishes, hard-pressed to find two holidays and then to Mordechai and Esther, name encapsulate the essence of the more different from one another so that they could counter Haman’s holiday? At first glance, the lots of than Purim and Yom HaKipurim. 3 plans.5 Why not call the holiday Haman were not a central part of Chag Purim is a day of feast, Yom Kippur — the Holiday of the Ring? the story. Their goal was merely to HaTaba’as a day of fast. Purim celebrates our And perhaps the most accurate and determine the date for the massacre physical salvation from the hatred of obvious name for the holiday would of the Jews. The massacre itself was Haman,8 while Yom Kippur offers be Chag HaHipuch — the Holiday of spiritual redemption and purity from Reversal, for it would relate all of the our Father in Heaven. On Purim, we Yom Kippur is indeed various reversals that took place in read the Megillah, which omits the the Megillah, including the two just name of God, while on Yom Kippur, mentioned, along with many others a fast day, but it is the Kohen Gadol proclaims the Sheim — Haman pulling Mordechai on Hamephorash ten times during his introduced by a day the King’s horse instead of the other avodah.9 of feast. Purim, on the way around; Haman hanging on the very gallows that he had prepared But as we take a closer look at these other hand, is a day of for Mordechai; the Jews of Shushan two holidays, we see that they rejoicing on the day that was originally do actually share some uncanny feast, but is preceded destined to be the day of their demise. resemblances. Yom Kippur is indeed by Taanis Esther. And yet Esther and Mordechai chose a fast day, but it is introduced by a day

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 of feast.10 Purim, on the other hand, is a day of feast, but is preceded by Taanis Esther. Consequently, the 48-hour periods surrounding each holiday include both feast and famine. Even the storylines of the two holidays have a common theme at their core. In the story of Purim, a representative of the Jewish nation (Esther) enters the king’s inner chamber to plead on behalf of the nation, and the king responds by reversing an earlier decree, allowing the Jews to defend themselves. Similarly, on Yom HaKipurim, a representative of the Jewish nation (the Kohen Gadol) enters The King’s inner chamber (the Kodesh Hakodashim) to appeal on behalf of the nation, and The King responds by reversing a decree of punishment and giving the nation a chance for a positive year.11 But perhaps the most unique common feature of both holidays is the “lots” that play a role in determining the fate of the Jewish Nation. We have already discussed how Haman relied on lots to choose the date for his planned massacre of the Jews. On Yom HaKipurim, it is the Kohen Gadol who makes use of lots to The future is now. determine the fate of the nation’s two he-goats, essential components for the nation’s atonement. One goat Enroll today. draws the lot of “La’Shem” and is brought as a korban, with its blood sprinkled before the Aron Hakodesh in the Kodesh Hakodashim. The other goat, which draws the lot “La’Azazel,” is sent away from the Mikdash, on a At Yeshiva University, growing your understanding journey through the wilderness, only to be thrown off a and commitment to Jewish values is not a club or an cliff. Regarding both lots, one can ask why the lots were extracurricular activity, it is YU. really necessary. Why couldn’t the Kohen Gadol forgo the lottery and instead determine on his own which goat From Talmud to Mathematics, and Tanakh to Biology, was for HaShem and which was for Azazel? We also combining Torah study and Jewish values with a need to understand why Haman didn’t want to simply rigorous academic curriculum is the hallmark of YU. choose his own date, rather than rely on a lottery. With student programs across our campuses and around the world, YU takes a global approach to Perhaps the meaning behind the lotteries of the two learning, education and values, creating a full college holidays is that in each case, there was a decision being experience. This is the essence of Torah Umadda and made whose significance was too far-reaching for what sets YU apart. humans to make on their own, and input was needed from the heavens. On Yom HaKipurim, atonement is Picture yourself at YU. #NowhereButHere at stake, and atonement is something that belongs in the hands of HaShem alone. David Hamelech teaches us this in Sefer Tehilim (130:4): “Ki im’cha ha’selicha, l’ma’an tivarei” — “Forgiveness lies (only) with You, and this makes you revered.” It cannot be up to the Kohen Gadol to determine which animal is brought www.yu.edu | 212.960.5277 | [email protected] as a korban and which is thrown off a cliff because www.yu.edu/enroll

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 atonement belongs in the domain the balance on every Yom Kippur, our assistance was now gone. The lottery of HaShem. The Gemara12 tells us fate was also hanging in the balance was a mockery of both the Jewish regarding King Menashe — who was during the times of Purim. Haman people and of God, showing everyone the epitome of evil for 22 years toward was a descendant of Amalek, a nation that the Jewish God was no longer in the end of Bayis Rishon — that whose mission was to annihilate control of the fate of the Jewish people when he attempted to repent while the Jewish people. However, since as He once was. in captivity, the (strict midas hadin the time of Shaul’s conquering Agag When God saved the Jewish people judgment) was unwilling to accept Melech Amalek, and as long as the on Purim (albeit in a more hidden him favorably. However, HaShem Jews were living in Israel, Am Yisrael way than He had done on previous dug for Menashe a secret tunnel so was simply too powerful for Amalek occasions), He proved to Haman that that his tefilos and teshuva could be to consider an attack. That changed the fate of the Jewish people is always received by HaShem alone, and no with the destruction of the Beis in God’s hands. There will never be one else in the Heavenly Court would HaMikdash and our exile, where we any signs of weakness or old age. In have a say in the matter. Conversely, found ourselves without an army and fact, according to the midrash quoted when Moshe Rabbeinu davened unprotected. Haman also thought above,14 when Mordechai himself had at the end of his life to be granted that he had an even more significant doubts as to whether the Jews would permission to enter Eretz Yisrael, the advantage with the Jews in exile. He indeed be saved, he entered the beis midrash13 says that Moshe’s tefilos thought that the Jewish God was also midrash and asked three children to were so powerful that they caused the vulnerable at this point. According recite a verse that they learned that earth to quake and pierce through to the midrash,14 when Haman day. The third child’s verse was V“ ’ad the Heavens as swiftly as a sword presented his idea of a massacre to ziknah ani hu, v’ad seivah ani esbol” — cutting through cloth. HaShem then Achashveirosh, the king was at first Through old age I am the same, and issued a command to the angels to terrified of the plan, out of fear that he through elderly years I will endure.”15 lock all gates to the Heavenly Courts, would be made to suffer like Pharaoh When Mordechai heard this, his to ensure that Moshe’s tefilos would or Sancheiriv at the hands of the faith was reignited and he knew that not be received at all. Clearly, we Jewish God. But Haman convinced there would be a future for the Jewish cannot comprehend all that is at stake him otherwise with the argument people. “Revach va’hatzalah ya’amod regarding forgiveness. How could that the Jewish God was old at this la’Yehudim.” 16 Menashe’s pleas enter through a secret point and had already been defeated tunnel, while Moshe Rabbeinu’s by Nevuchadnetzar. There would The lots of Purim became the most supplications could not find any be no reason to fear. Perhaps this significant part of the story because open gates? All we can do is proclaim mentality will help us understand they represented Haman’s attitude “Ki im’cha ha’selicha, l’ma’an tivarei.” why Haman elected to use a lottery that God was no longer capable of Perhaps this is what HaShem is to determine the date of the Jewish protecting us, and God’s response that teaching us by insisting that there be downfall. Haman wanted to go out He would always be there for us, even lots to determine the fate of the two of his way to use a method that during our exile. In fact, as the Malbim he-goats of Yom Hakipurim and by involved the Heavens, one that the explains, even the lots themselves had extension, the fate of the nation and Jews themselves used to use at times a hint from HaShem to Haman that their atonement. when God responded to their prayers, He was very much involved in all that to demonstrate that this Heavenly was transpiring. The lots were cast on Just as the fate of the nation hangs in

The lots of Purim became the most significant part of the story because they represented Haman’s attitude that God was no longer capable of protecting us, and God’s response that He would always be there for us, even during our exile.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 the 13th of Nissan, and were first to because I was created from the adamah La’Shem.” (earth).” [God asked] “And what shall I be determine a day of the month (with 10 Pesachim 68b: the 14th of the month being the first called?” He responded, “I would like to call You Ado-nai (my Master) because You are the Anyone who eats on the ninth [of Tishrei], the possibility), and then the particular Master of all Your creations. Torah considers it as if one fasted on the ninth .and tenth ואתה מה שמך? אמר לו אני נאה להקרא אדם, month (with the current month of שנבראתי מן האדמה. ואני מה שמי? א”ל לך נאה כל האוכל ושותה בתשעה בו, מעלה עליו הכתוב כאילו Nissan as the first option) for our להקראות אדני שאתה אדון לכל בריותיך מתענה תשיעי ועשירי demise. When the lots landed on the 13th of Adar, which is the 12th month 3 Esther 3:7. 11 Tikunei Zohar, Tikun #21: of the year, this was the very last 4 Esther 3:10. possible day out of the entire year that At that time, she adorned the clothing of 5 Esther 8:9. atonement (a reference to the clothing of the could have been selected. This was a Kohen Gadol), the verse states of her, “Esther 6 Esther 9:26. clear message to Haman that Hashem adorned the clothing of royalty,” and with those was very much involved in the fate of 7 Tikunei Zohar, Tikun #21: clothes she entered the Inner Sanctum. Purim is named after Yom HaKipurim, which וכד אתקשטת קדמיה בלבושין שפירין, דאינון לבושי .His people will one day be a day that is transformed from a כפרה אתקרי, ציץ דיליה, מצנפת דיליה, אבנט דיליה, The lots of Purim and the lots of Yom day of affliction to a day of enjoyment. איהי כלילא מארבע בגדי לבן מסטרא דימינא, ומארבע פורים אתקריאת על שם יום הכפורים דעתידין בגדי זהב מסטרא דשמאלא, בההוא זמנא דאתקשטת HaKipurim teach us an identical לאתענגא ביה ולשנויי ליה מענוי לענג באלין לבושין דכפרה, אתמר בה ותלבש אסתר מלכות message — that the fate of Am Yisrael ,ובהון עאלת לפני ולפנים, הדא הוא דכתיב ותעמוד is always in the hands of HaShem. 8 See Mishna Berurah 670:6, who notes בחצר בית המלך הפנימית, ובהון נשאה חן בעיניו, ורזא Even when we sin, He will dig tunnels that Purim’s celebration focuses on physical דמלה “וראיתיה לזכור ברית עולם” ומיד “ה’ שמעה ה’ for our prayers. And even when we enjoyment because Haman’s decree called סלחה ה’ הקשיבה ועשה, אל תאחר for the physical annihilation of the Jews. By are in exile, “Behold the Guardian of contrast, Chanukah celebrates salvation from 17 12 Sanhedrin 103. Israel will neither slumber nor sleep.” a decree whose goal was to cause spiritual Notes assimilation. As such, the celebration is of a 13 Devarim Rabbah 11:10. spiritual nature — through the recitation of 14 Esther Rabbah 7:13. 1 Bereishis Rabbah 17:4. Hallel. 15 Yeshayahu 46:4. 2 Bereishis Rabbah, ibid: 9 Three times in eachviduy. Each viduy is [God asked Adam] “What is your name?” He recited three times. It is recited an additional 16 Esther 4:14. responded, “I would like to be called Adam time, when the Kohen Gadol announces “Se’ir 17 Tehillim 121:4.

PURIM AT YESHIVA UNIVERSITY

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Selected Comments of the K’tav Sofer to Megillat Esther

וְהַּׁשְתִ ּיָהכַּדָת אֵ ין אֹנֵס ּכִ י־כֵ ן יִּסַד הַּמֶ לְֶך עַל ּכָ ל־ Compiled by רַב ּבֵיתֹו לַעֲׂשֹותּכִרְ צֹון אִ יׁש־וָאִ יׁש: And the drink was to each one’s understanding, without any duress, for Rabbi Robert Shur such was decreed by the king upon all the Director, Torah Projects, Center for the Jewish Future members of his household, to do the will of each and every person. Esther 1:8 items. As such, when we have our Torah describes Esav as disgracing Rava said: This means that they should feast with permitted food and drink, (vayivez) the birthright when he sold do according to the will of Mordechai we bless Mordechai for what he did it to Yaakov. Why did Esav treat the and Haman. Mordechai [is called ish] and curse Haman for what he tried birthright so lightly and declare that as it is written, “A Jewish man”; and to do. However, the halacha states he had no use for it? Why didn’t he Haman, [as it is written], “A man (ish), that if one is in a state where one care for the firstborn’s portion in his an adversary and an enemy.” derives absolutely no benefit from father’s inheritance? The Ramban, Megilla 12a eating, and is actually repulsed by in his commentary on the Torah, it (achilah gasah), then there is no explains that at that time, there was Chazal have declared (Megilla 7b) (biblical) prohibition against eating no rule of the firstborn getting a that on Purim one is required to drink non-kosher items. Therefore, we drink larger portion of the father’s estate, wine until reaching the point of not to the point where we absolutely and the only ramification of being recognizing the difference between can’t eat anything, at which point a firstborn was that the younger the cursedness of Haman and the we can’t really differentiate between children would need to treat the blessedness of Mordechai. It seems to the wickedness of Haman and the firstborn with respect. Even though me that the reason they established a righteousness of Mordechai, since it is clear that Esav had a tremendous mitzvah to get drunk is because the their statements wouldn’t be of any ego, nevertheless he had no interest in start of the entire story of the miracle consequence to us anyway. getting respect from Yaakov because of Purim was when Achashveirosh in his eyes, Yaakov was a disgraceful וַּיִבֶז ּבְעֵ ינָיו לִׁשְֹלחַ יָדּבְמָרְּדֳ כַילְבַּדֹו ּכִי־הִ ּגִ ידּו and Vashti became drunk at their person who sat and learned Torah all לֹו אֶ ת־עַם מָרְּדֳ כָי וַיְבַּקֵׁש ןהָמָ לְהַׁשְמִיד אֶ ת־ parties. With regards to the way day. He was not a warrior. Respect ּכָל־הַ ּיְהּודִיםאֲׁשֶ ר ּבְכָל־מַ לְכּות אֲחַׁשְ וֵרֹוׁש עַ ם the Gemara describes the level to from him meant nothing, for respect רְמָ ּדֳ ָ כ י : which one must drink, it is possible And it was disgraceful [for Haman] to is only as valuable as the worth of the that Chazal decreed to actually say person giving the respect. That is why “blessed is Mordechai and cursed strike out at Mordechai alone, for he was told about the nation of Mordechai, and Esav had no qualms about trading that is Haman” at the Purim meal, based status for a lowly bowl of lentils. The on the drasha that Mordechai and Haman wanted to wipe out the Jews, the nation of Mordechai, from all the lands same principle applies to his spiritual Haman were both giving instructions son Haman. Even though it enraged at Achashveirosh’s feast. Haman was of Achashveirosh. Esther 3:6 Haman that Mordechai wouldn’t encouraging the Jews at the feast bow to him, he couldn’t react to that to eat and drink prohibited items, The medrash describes Haman as a directly, since it would be beneath him while Mordechai was admonishing bazui ben bazui (disgraced, the son to seek the respect of one who was so them to only eat and drink permitted of a disgraced), similar to how the lowly in his eyes. Therefore, he had

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 to orchestrate a plan to wipe out the The Gemara Megilla( 13b) writes that him to merit entering the Land of entire Jewish people in order to take when the lot fell in the month that Israel. Nevertheless, Haman assumed his revenge on Mordechai. Moshe died, Haman rejoiced, but that Moshe was praying not to die Another interpretation is that Haman he did not know that it was also the earlier than originally determined and could have petitioned for Mordechai’s month in which he was born. Why that his prayer was denied. Haman death right away, but Haman in fact did he specifically rejoice that it was couldn’t fathom that merit could hated the entire Jewish people, and the month that Moshe died? Any override mazal. Therefore, Moshe’s was looking for a way to justify killing month chosen by the lot would have death was a sign of the negative mazal them all. If he had killed Mordechai commemorated the death of a tzadik. of Adar. If he had realized that Moshe right away, then when he would have This can be answered by recalling was born in Adar, he would have asked to kill the rest of the Jewish the episode of Moshe being told by understood that Moshe lived out the people, Achashveirosh would have Hashem that he wouldn’t be entering entire length of his life. accused him of only being angry at the Land of Israel. This was because Another explanation mentioned by Mordechai and taking his revenge of the sin of the striking of the rock Chazal is that Achashveirosh was on his people. Achashveirosh would to produce water. Moshe prays to scared to attack the Jewish people have denied his request. Therefore, Hashem to be let in, and is told no. because of the merit of their Torah he waited to strike at Mordechai The Gemara records that Moshe’s and mitzvot, and Haman had to until he was ready to wipe out the prayers took place on his final day, convince him that the Jews had lost their merit by not taking Torah and mitzvot seriously. Therefore, having Why did Haman specifically rejoice that the lot the lot fall on the day that Moshe died was a good omen, because the day he fell on the month that Moshe died? Wouldn’t died, 3,000 halachot were forgotten by the Jewish people, which Haman took any month chosen by the lot commemorated as a sign that the Jews had in fact lost the death of some tzadik in Jewish history? their merit. However, it was also the day that Moshe was born. Until that day, entire Jewish people at once. In fact, when he reached 120 years. Clearly, Pharoah had ordered all male babies we see that Haman’s downfall came Moshe was praying to be given a to be thrown into the Nile. Once from the fact that he couldn’t wait to longer life in order to be able to enter Moshe was born, Pharoah’s diviners kill Mordechai, and erected a huge the Land of Israel. Tosafot in Yevamot told him that they no longer needed gallows for Mordechai even before the 50a, s.v. , note that while the Mosifin to kill the baby boys. Therefore, the time designated for the destruction Gemara ( 28a) writes that Moed Katan day of his birth is considered the of the Jewish people. When lifespan is based on mazal and not very beginning of the salvation of Achashveirosh heard out about that, it merit, an overwhelming merit could the Jewish people in Egypt. Hashem was the final straw that caused him to still be enough to be granted extra life. orchestrated the lots in Shushan to fall order Haman’s death. Therefore, even though Moshe was at during that month to invoke the merit the end of his life, if he had sanctified .of that original salvation ּבַחֹדֶׁש הָרִ אׁשֹון הּוא־חֹדֶ ׁש נִיסָן ּבִׁשְ נַתׁשְּתֵ ים the name of Hashem in public by עֶׂשְרֵה לַּמֶ לְֶך אֲחַׁשְ וֵרֹוׁש הִּפִילּפּור הּוא הַּגֹורָ ל That is why the Gemara records that ,to the rock to produce water לִפְנֵי talking הָמָןמִ ּיֹוםלְיֹום ּומֵ חֹדֶ ׁש לְ חֹדֶׁשׁשְ נֵים־עָׂשָ ר if the year has two months of Adar, that would have been enough merit to הּוא־חֹדֶׁש אֲדָ ר: extend his life and enter the Land of Purim should always be in the second In the first month, in Nissan, in the Israel. The sin itself wasn’t cutting his one in order to be next to the month twelfth year of Achashveirosh’s reign, life short; he was dying at the proper of Pesach. The salvation of Purim has [Haman] drew lots for the day and time. However, he lost out on the its roots in the salvation of Pesach. month, to the twelfth month, Adar. opportunity that would have allowed Esther 3:7

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 destruction). The first proclamation וַּיֹאמְר לוחֲ כָמָ יו וְזֶרֶ שאִׁשְ ּתֹו, אִם מִ ּזֶרַ ע וַּיֹאמֶר הַּמֶ לְֶך לְהָמָן,הַּכֶסֶ ףנָתּון לְָך; וְהָעָ ם, stated that each man (1:22 הַ Esther)ּיְהּודִים מָרְּדֳ כַיאֲׁשֶר הַחִּלֹותָ לִנְּפֹל לְפָ נָיו לֹא לַעֲׂשֹות ּכַ טֹוב ּבְעֵ ינֶיָך. should rule his house and speak the תּוכַל לו ּכִ י נָפֹולּתִ ּפֹול לְפָ נָיו. And the king said to Haman: “The silver is given to you, the people also, to do with Then said his wise men and Zeresh his language of his nation. This implied them as it seems good to you.” wife to him: “If Mordechai, before whom that men should only marry women Esther 3:11 you have begun to fall, be of the Jews, you from their nation, in order to be able to speak the language of their Shouldn’t Achashveirosh have said, shall not prevail against him, but (you) nation in their home. Therefore, “and you can do to the people what shall surely fall before him.” Achashveirosh assumed Esther you like,” not “do with the people”? Esther 6:13 was a member of his nation — the Also, why do we say in Al Hanissim R’ Elazar Ashkenazi has a general king would obviously adhere to the that Haman decreed to destroy us and principle that when someone is at the that our money should be plundered? apex of their mazal, that is when they Once the Jewish people are destroyed, will begin to fall. Therefore, normally, who cares if our money would also be if someone were to experience the plundered? mazal of Mordechai — to be led on My father (the Chatam Sofer) the horse of the king in fine clothing suggested that part of the decree of and experience such greatness — that Haman was that anyone who killed would be the peak of their experience the Jews would be allowed to keep and usually they would then start to their money. The purpose was to fall. However, Mordechai was not a motivate the people to fulfill the regular person. He was a descendant decree. of Yehuda, who is suited for royalty. The K’tav Sofer: Therefore, Haman was being told that This would also explain why Haman if Mordechai was from the tribe of Rabbi Abraham Samuel offered money to the king in Yehuda, don’t expect him to fall at this Benjamin Sofer exchange for killing the Jews. If they point but rather Haman would fall (1815-1871) are really worthy of destruction, as before him. Haman claimed, why does he need R. Shmuel Binyamin Sofer ּכִי נִמְּכַרְ נּואֲ נִי וְעַּמִ ילְהַׁשְמִ ידלַהֲ רֹוג ּולְאַּבֵ ד to pay money? Rather, the Gemara was a son of R. Moshe ... וַּיֹאמֶרהַּמֶ לְֶך אֲחַׁשְ וֵרֹוׁש רוַּיֹאמֶ לְאֶסְּתֵ ר (Sanhedrin 48b) says that someone Sofer, the famed Chatam הַּמַ לְּכָהמִ יהּוא זֶה וְאֵ י־זֶה הּואאֲׁשֶ ר־מְ לָאֹולִ ּבֹו who rebels against the king is killed Sofer and he was also a לַעֲׂשֹות ּכֵ ן: and his money goes to the king. As grandson of R. Akiva Eger. such, all the money of the Jews should For we have been sold, me and have gone to Achashveirosh. However, my people, for destruction ... and After the death of his father, since Haman promised the money to Achashveirosh said to Queen Esther, K’tav Sofer succeeded his anyone that would kill the Jews, he who has done such a thing, who has the father as rabbi of Pressburg, had to repay Achashveirosh for his audacity? a position that he held for Esther 7:4-5 losses. thirty years. His writings Therefore, Achashveirosh replied to Did Achashveirosh so quickly forget are titled K’tav Sofer and that he was the one who agreed to Haman that the people are yours to do they include a multi- with them as it seems good to you — Haman’s request to destroy the Jews? The answer is based on the statement volume commentary on the the people of the kingdom are yours Talmud, a multi-volume to help carry out your decree and you of the Gemara (Megilla 12b) that don’t have to worry about the money; if not for the first proclamation commentary on the Torah they can keep it. Achashveirosh sent out after Vashti’s and multiple volumes of death, the Jewish people would responsa. not have survived the second proclamation (that called for their

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Achashveirosh. The whole point of לַּיְהּודִ ים, הָ יְתָה אֹורָ ה וְׂשִמְחָ ה, וְׂשָ ׂשֹן, וִ יקָ ר. proclamation as well. When she cried that someone had sold her nation And for the Jews there was light, the feast was to commemorate the fact to destruction, he assumed it was happiness, joy and honor. that there would be no redemption his nation that was being destroyed. Esther 8:16 and no rebuilding of the Beit When Esther said that it was Haman, Hamikdash. Light refers to Torah, happiness is Yom Achashveirosh initially thought Tov, joy is milah and honor is tefillin. Rashi on the verse (Devarim 11:18) Haman wanted to destroy him and “you shall place these on your hearts,” his nation. Even after he realized that Megilla 16b — referring to tefillin and mezuzah Esther was from the Jewish nation, What is the relevance of these specific (the second paragraph of Kriat his initial anger and fury at Haman mitzvos? Furthermore, once we are Shema) — introduces the possibility burned so strongly that he decided to told about Torah, why mention the of thinking that in the exile the Jewish kill him as a punishment, thus ending other mitzvot? Doesn’t Torah imply people don’t have to keep the mitzvos his evil decree against the Jews. all mitzvot? With regards to Yom of tefillin and mezuza. Why would one Tov, the Gemara (Megilla 13b) says have such an assumption? Because ּומָרְּדֳכַ י יָצָאמִ ּלִפְ נֵי הַּמֶ לְֶך, ּבִלְבּוׁש מַ לְ כּות that one of the tactics Haman used tefillin, and by extension mezuza, are ּתְ כֵלֶת וָחּור, וַעֲטֶרֶ תזָהָ ב ּגְדֹולָה,וְתַ כְרִ יְך ּבּוץ to slander the Jews to Achashveirosh symbols of the Jews being the chosen וְאַרְ ּגָמָ ן; וְהָעִיר ׁשּוׁשָ ן, צָהֲ לָה וְׂשָמֵחָ ה. And Mordechai went forth from the was a claim that the Jews were always nation. The Gemara Brachos( 6a) says presence of the king in royal apparel of trying to get out of having to do that the tefillin shel rosh is the glory of blue and white, and with a great crown work for the king by saying that it the Jewish people. The mezuza is also of gold, and with a robe of fine linen and was Shabbos or Yom Tov, and they a sign that the home is a Jewish home. purple; and the city of Shushan shouted were forbidden to do work that day. Therefore, one might have thought and was glad. Therefore it is logical to assume that that while in Eretz Yisrael, being a Jew Esther 8:15 once he made that claim, the Jews is a glorious thing, but in exile it’s not were afraid to keep Yom Tov. They Why does the verse say that the entire so glorious to be identified as a Jew. did not want to validate the claims of city of Shushan was glad? Shouldn’t Perhaps it is even a chilul Hashem for Haman. Once Haman was defeated, it have said that the Jews of Shushan us to so clearly identify ourselves as they were free to keep Shabbos and were glad? Jews while in exile because we are on Yom Tov again. such a low level. Therefore, the Torah The Gemara Megilla( 12a) says that With regards to milah and tefillin, tells us that even in exile we need Achashveirosh was foolish and fickle. the Gemara (Megilla 11b) says that to keep the mitzvos of tefillin and Everyone in his kingdom realized Achashveirosh scheduled his feast mezuza because we need to believe this because at first he honored the based on his own calculation that that even in exile it is a glorious thing Jews by inviting them to his feast, and the time for Hashem to return the to be identified as a Jew knowing that only a short while later he was ready Jewish people to Eretz Yisrael and one day, we will definitely be returned to destroy them. Everyone knew rebuild the Beit Hamikdash had to Eretz Yisrael. The same concept can Achashveirosh was being manipulated passed. He assumed that Hashem apply to the mitzvah of milah, which is by Haman. The people were worried had given up on His promise and the seal that identifies us as Jews. because they realized that today the there was no danger to his rule over Jews were the victims, and tomorrow Therefore, when the Jewish people them. He therefore invited all the Jews it could be them. were miraculously saved in the to the feast in order to show them time of Achashveirosh, when it was Therefore, when Mordechai emerged that although Hashem had given up abundantly clear that even in the exile, as the new second-in-command, on them (kivyachol), he would not. Hashem had singled us out as His everyone was happy, not just the Jews, Achashveirsoh treated them with nation, we were once again able to because everyone recognized him the utmost respect in the hopes of appreciate the mitzvos of milah and as a good leader who only wanted to getting them to completely reject the tefillin. make sure that the Jews had religious Torah and assimilate into the general autonomy and freedom. They knew society. Therefore, Hashem punished that nobody was in danger anymore. the Jews for attending the feast of

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 are the words kimu and kiblu found the Torah. Therefore, when the Jews קִ ּיְמּו וְקִּבְלּו הַ ּיְהּודִ ים םעֲלֵיהֶ וְעַ ל־זַרְ עָם וְעַל ּכָ ל־ our verse. How then can one use stopped observing the Torah during הַ inּנִלְוִים םעֲלֵיהֶ וְ לֹאיַעֲבֹור לִהְ יֹות עֹׂשִים אֵת ׁשְ נֵי this verse to prove that Purim was the period of the First Temple, they הַ ּיָמִיםהָאֵ ּלֶהּכִכְתָבָם וְכִ זְמַ ּנָם ּבְכָ ל־ׁשָ נָה וְׁשָ נָה: The Jews accepted and upheld upon accepted in Heaven? Isn’t that an were only thrown out of the Land. themselves and their future generations alternate interpretation of the verse? There was no punishment upon them and those that joined with them, not to As an aside, why is it that we find as a people. However, after the story fail, to keep these two days as they were that after the destruction of the First of Purim, the Jews accepted the Torah written in their times in every year. Temple, the exile experience was willingly. Therefore, when there is a Esther 9:27 relatively mild, with the Jews enjoying national laxity in Torah observance, it is no longer enough to be thrown out The Gemara Megilla( 7a) quotes positions of power and luxury in their of the Land. The nation itself must be Shmuel as saying this is the basis host countries (as we see with Esther punished for not keeping the laws of for the fact that Megillat Esther was and Mordechai), whereas the exile the Torah. written with Divine inspiration. The after the destruction of the Second double phrasing of kimu and kiblu Temple, including our current exile, Tosafot (Shabbat 88a) asks how it refers to the fact that in Heaven they is marked with suffering, destruction could be that the Jews had a valid fulfilled what was accepted on Earth, and wandering? The Rashb”a in a argument not to keep the Torah? meaning a heavenly approbation of responsum suggests that even though According to the Gemara (Sotah the establishment of Purim. Tosafot the Jewish people only accepted the 37b) they willingly accepted it in the there ask: In Masechet Shabbat (88a), Torah under duress, and had a valid plains of Moab before they entered Rava says that the Torah was accepted argument not to keep it, they were the Land of Israel at Har Grizim and at Sinai under duress. Hashem held still required to keep the Torah while Har Eval. The Mordechai Shabbat( , ad a mountain over the heads of the living in the Land of Israel because loc.) suggests that since the entrance Jewish people to force them to accept the Land itself cannot be inhabited to the Land of Israel was dependent the Torah, and for a time, the Jewish by a nation that doesn’t abide by the on their acceptance of the Torah, people had a valid argument for not laws of Hashem. The Torah states that it was another forced acceptance keeping the Torah. It wasn’t until the the ground would literally vomit out which they could rightfully argue time of Purim that the Torah was violators. We can only settle the Land against. TheTeshuvot Maharik asks: in accepted out of joy. Rava’s proof text of Israel on condition that we keep halacha, if someone forces you to sell

The Torah tells us that even in exile we need to keep the mitzvos of tefillin and mezuza because even in exile it is a glorious thing to be identified as a Jew, knowing that one day, we will be returned to Eretz Yisrael.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 something by withholding something kimu and kiblu. The acceptance of the The joy of Pesach is not because of the of yours, that is considered a sale Torah took place at Moab, not during destruction that befell the Egyptians, under duress, but if someone only the Purim story. As such, he assumes but rather to celebrate the giving of withholds something they promised that kimu and kiblu must be a proof the Torah, which we recognize would you, that is not considered a sale that the Heavens fulfilled what was not have happened if our enemies under duress. Therefore, this answer accepted on Earth and Esther was in weren’t wiped out. So perhaps we of the Mordechai depends on whether fact written with Divine inspiration. can rejoice at the downfall of Haman or not the Land of Israel had already Why did Mordechai establish days because that too allowed the Jewish belonged to the Jewish people like of joy and feasting in response to people to begin keeping the mitzvot an inheritance. If so, Hashem was the miracle of Purim? Would it they were unable to keep under his threatening to take away something not have been enough to establish rule of terror. However, if we were that belonged to them if they didn’t a requirement to thank Hashem? only keeping the mitzvot at that point accept the Torah. However, if it was Perhaps the answer is based on the because we were forced to, because a gift that was yet to be given, then episode of the acceptance of the Torah we wanted to win Hashem’s favor, it their acceptance of the Torah on these would be difficult to argue that we in Parshat Yitro, where it is written conditions was not considered duress. that those on the mountain were should rejoice at the opportunity to This is in fact a dispute in the Gemara eating and rejoicing. They did this to keep them; on the contrary, we would ( 119a). Shmuel is of the Baba Batra show they were accepting the Torah rather not have the opportunity and opinion that the Land of Israel was not out of joy and not duress. The rest just be exempt from keeping them like an inheritance. According to him, of the Jewish people, who did in fact because of outside circumstances. the acceptance of the Torah at Moab accept the Torah under duress, did not The fact that we were able to establish was not under duress. It is and was, eat or rejoice. Therefore, at the time days of rejoicing after our salvation, in fact, a valid acceptance. Therefore of the Purim story, when the Jewish and that rejoicing was validated in the he rejects Rava’s interpretation of people collectively accepted the Torah Heavens, proves that in fact the Jewish willingly, Mordechai established people were willingly committing national feasting and rejoicing to show themselves to keeping the entire At the time of the our joyful acceptance of the Torah. Torah anew. Purim story, when Even after the miracle of Purim, couldn’t the Jewish people still argue the Jewish people that they only accepted the Torah at collectively accepted their time under duress, out of the fear of Haman? They were forced to keep the Torah willingly, the Torah to win favor in the eyes of Hashem and remove the threat that Mordechai established Hashem had brought to the Jewish national feasting and people? Perhaps the two explanations of kimu v’kiblu can work together. rejoicing to show our We find that in general we are not supposed to rejoice at the fall of our joyful acceptance of enemies, so how can we establish days the Torah. of rejoicing for Purim?

Find more shiurim and articles on Megillat Esther at http://www.yutorah.org/Nach/Esther

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 The Vilna Gaon’s Purim Blessing

On Purim, everyone is Ms. Eliana Sohn a little bit light-hearted, Projector Coordinator, Leadership and Placement, and even the Vilna Gaon YU School Partnership stopped his normal learning to celebrate. His student, R. n many ways, Purim is a day set swept away in the euphoric spirit Chaim Itzkowitz (popularly apart. It revels in the faithful of the day, and as with any burst of known as R. Chaim nation’s redemption from those inspiration, the grandeur and glory Volozhiner), came to see Iwho believed in blind, unguided that stoke a deep sense of mission and him [on this auspicious fate. Through communal, familial, purpose, eventually wane. The Vilna day] and asked the Gaon, and individual acts, we reinforce the Gaon’s blessing describes how two “Rebbe, give me a bracha belief that G-d is always working for commitments, if weaved consistently us, with us, and that when we take into the fabric of everyday life, can (blessing).” [In response] brave action as Esther and Mordechai uncover the miracles within seemingly the Gaon said, “You should did, miracles happen. It’s a one-day ordinary moments, and within merit to bring two korbanot whirlwind in which all that we wish ourselves. Tamid (daily offerings) to be true is, indeed, so blatantly every day.” “But Rebbe,” true — that good triumphs over evil, A Bit of Background on the said R. Chaim, “we don’t and that tears of sadness can, in a Shulchan Aruch moment, turn to tears of gratitude bring korbanot today.” The and joy. Though we might not always be Gaon said, “open up the cognizant of it, we’re constantly Shulchan Aruch — how Yet on this day of intense joy, the Vilna Gaon blessed his student within looking for ways to make our does the [first section] the realm of the everyday — sharing lives unique and purposeful. As Orach Chaim start off? the famous “signature” of R. Moshe social-work researcher Dr. Brene Shiviti Hashem lenegdi Isserlis’ commentary on the first and Brown says, “we are hard-wired tamid — I have set the last phrases of the Shulchan Aruch’s for connection,” and this manifests first section,Orach Chaim: “two daily not only in the way we relate to Lord before me constantly. others but also in how we relate to What are the last words? offerings according to their order.” Orach Chaim intricately describes ourselves. Without guidelines and V’tov lev mishte tamid — A quotidian Jewish ritual life. From the goals though, we can lose sight good-hearted [person] has way we pray to how we celebrate each of what we most want and how to a perpetual feast.” Jewish holiday, every distinguishable achieve it — namely, a steady sense detail is mentioned and analyzed. Its of contentedness in who we are and as told by Rabbi Aaron Rakeffet- the way we live our lives. In an effort Rothkoff in the name of his first and last phrases, as mentioned in the Vilna Gaon’s blessing, share one to make the intricate complexities of teacher, Rabbi Yosef Dov Torah observance accessible, Rabbi Soloveitchik, z”l in a lecture word, and in addition share the name of the twice-daily communal offering Yosef Caro (1488-1575) compiled available at: yutorah.org/lecture. the Shulchan Aruch (literally, “The cfm/739714. in the Temple — Tamid (meaning, “constant” or “consistent”). On a Set Table”) in Safed, Israel. The inline festive day like Purim, it’s easy to get commentary of R. Moshe Isserlis,

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 called HaMapah or “the Tablecloth” congregation prays (Tur). Rem”a: “I very first thought upon awakening. (1520-1572), is considered the have set the Lord before me constantly” To transform this ideal into reality, central resource for Ashkenazic ritual (Psalms 16:8); this is a major principle the practitioner must be commited to practice. in the Torah and amongst the virtues of taking seemingly insignificant details the righteous who walk before God. and channeling them into intentional, Shulchan Aruch OC 1:1 meaningful acts. At first this can be incredibly challenging. Many self-help שויתי ה` לנגדי תמיד Committing the Mind and TheShulchan Aruch begins with the literature works share surgeon Max Body challenge we all face every day, no matter our status or stage in life — Maltz’s observation that it takes 21 getting out of bed in the morning. days to adjust to a new behavior or יְתַ גְּבֵר ּכַאֲרִ י לְעַּמּודּבְבֹוקֶ ר לַעֲבֹודַת ּבֹורְ אֹו Our first moment of consciousness situation. However, if a behavior is ׁשֶּיְהֵא הּואמְעֹורֵ רהַּׁשַחַר: הַ ּגָה: וְעַלּכָל ּפָ נִים is an opportunity to direct how we’ll reinforced consistently, eventually it לֹא יְאַחֵ ר זְמַןהַּתְ פִּלָהׁשֶהַּצִּבּור מִתְ ּפַּלְלִ ין. conduct ourselves the rest of the day. becomes what author Charles Duhigg )טּור( הַ ּגָה: ׁשִ ּוִיתִ יה' לְנֶגְּדִי תָמִ יד הּוא :”Will the forces of nature awaken us, or calls a “habit loop ּכְלָל ּגָדֹול הּבַּתֹורָ ּובְמַעֲלֹות הַּצַּדִ יקִים אֲׁשֶ ר will we be initiators and “awaken the First, there is a cue, a trigger that tells הֹולְכִיםלִפְ נֵי הָאֱ-ֹלקִים, ּכִי אֵ ין יְׁשִ יבַת הָאָדָ ם dawn?” In his commentary, R. Isserlis your brain to go into automatic mode ּותְנּועֹותָ יו וַעֲסָקָ יווְהּוא לְבַּדֹו ּבְבֵיתֹוּכִ יׁשִ יבָ תֹו strengthens this law with the words and which habit to use. Then there is the ּותְ נּועֹותָ יו וַעֲסָקָ יו וְהּוא לִפְ נֵימֶ לְֶךּגָדֹול, וְ לֹא of the Psalmist, “I have set the Lord routine, which can be physical or mental ּדִּבּורֹו וְהַרְ חָבַת ּפִיו ּכִרְ צֹונֹו וְהּוא עִם אַ נְׁשֵ י ,before me constantly” (Psalms 16:8). or emotional. Finally, there is a reward ּבֵיתֹוּוקְ רֹובָיו ּכְדִּבּורֹו ּבְמֹוׁשַבהַּמֶ לְֶך, ּכָלׁשֶ ּכֵ ן This,” he assures, “is a major principle which helps your brain figure out if this“ ּכְׁשֶ ּיָׂשִיםהָאָדָם לאֶ לִּבֹוׁשֶהַּמֶ לְֶךהַ ּגָדֹול הָּקָּבָ "ה in the Torah and among the virtues of particular loop is worth remembering for אֲׁשֶר מְ לֹא כָל ץהָאָרֶ ּכְבֹודֹו עֹומֵד עָלָיו וְרֹואֶ ה .the righteous who walk before G-d.” the future ּבְ מַ עֲ ׂשָ י ו . שלחן ערוך אורח חיים א:א This “major principle” is more than While it does take time to create a One should strengthen himself like a philosophical prose, it is also a new habit over time, when we develop lion to get up in the morning to serve his learned habit. From its first words, well established habits, it clarifies just Creator, so that it is he who awakens the Shulchan Aruch frames the how effective we are in determining the dawn. Rem”a: At least, one should critical importance of intentionally the quality of our lives. We can outwit not delay beyond the time when the choosing one’s actions, down to the morning fatigue and use our energy to

From its first words, the Shulchan Aruch frames the critical importance of intentionally choosing one’s actions, down to the very first thought upon awakening. The practitioner must be commited to taking seemingly insignificant details and channeling them into intentional, meaningful acts.

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 reach higher levels of productivity and eyes in everything I do on earth. Nothing [In a leap year] on the fourteenth and purpose. Good habits are the gateway here is so small or insignificant that G-d fifteenth days of the first Adar, one to dignity. would be indifferent to it. Whatever I should fall on his face [in supplication] The obstacle with habit, is that am, whatever I wish to accomplish lies and should not say the [twentieth] when we let them run on autopilot, clearly before His eyes. I shall hold fast Psalm, “G-d will answer me on my day we can lose sight of their purpose. to this conviction, tamid, forever. of distress.” On these days, bewailing In Judaism, being committed to G-d is not “up there” waiting for us or fasting is forbidden. However, other habit comes with an additional to reach Him. Our intentionally- [Purim] matters are not practiced on facet — “setting the Lord before developed habits — how we choose them ... there are [authorities] who say me constantly.” Nothing we do or to think and act — are where we that one is obliged to feast and rejoice accomplish is solely our own. We meet Him in an empowering and most on the fourteenth day of Adar ... aren’t here simply to create lives for lasting way. Once we internalize that This is not the practice. Nevertheless, one ourselves, but to create lives that we are not invisible — that we are should have a somewhat larger meal in honor the Giver of life. Commitment constantly in the presence of the order to meet the view of the authorities that is linked to a Greater Cause will Being who knows who we are and who are stringent [in this matter], “and stand the inevitable tests that follow our most cherished dreams — then a good-hearted [person] has a perpetual any worthwhile endeavor. we’ll see how even the moment in feast” (Proverbs 15:15). Shulchan Aruch OC 697:1 However, for many of us, no matter which we pick our heads off the how earnestly we want to see G-d’s pillow has the power to influence our We’ve all met someone who has guidance in everything we do, it destiny. something about them that’s hard remains a challenge. Balancing to put into words. Their good- ambition with the overwhelming heartedness is markedly palpable; we intuit it in the depths of our own וְ טֹוב לֵב מִׁשְּתֶה ּתָמִ יד sense of dependency on G-d? It Committing the Heart sounds like a task that only the hearts. What sets these individuals religiously elite — who hear G-d While developing habits and mindsets apart most is beautifully described by calling them by name through the that enable us to sense G-d is critical New York Times writer David Brooks: flames of covenantal offerings or to seeing the miraculous in everyday [They] radiate an inner light [and]... burning bushes — can accomplish. life, there’s another dimension of our seem deeply good. They listen well...You The notion that recognizing G-d’s personal development that enables often catch them looking after other presence derives from external, this perspective to thrive. This second people and as they do so their laugh is mystical impetuses is inaccurate facet is found in the laws of Purim, in musical and their manner is infused with according to Rabbi Samson the very last sentence of the Shulchan gratitude.” They emote a mysterious, Raphael Hirsch (1808-1888) in his Aruch: poised equilibrium that communicates commentary on Tehillim (Psalm a deep belief that life, even with its .imperfections, is deeply good יֹום י"ד וְט"ו ׁשֶּבַאֲדָררִ אׁשֹון אֵין נֹופְלִים עַ ל ּפְנֵיהֶ ם, וְאֵין אֹומְרִ יםמִ זְמֹור יַעַ נְָךה' ּבְ יֹום Fostering this awareness begins .(16 Brooks goes onto explain that “deeply צָרָ ה,וַאֲסּורִ יםּבְהֶסְּפֵד וְתַעֲ נִית; אֲבָל ׁשְאָ ר :within good people” aren’t necessarily that ּדְבָרִ ים אֵין נֹוהֲ גִים ּבָהֶ ם; וְיֵׁשאֹומְרִים ּדְאַ ף There are those who labor under the way because of external factors. They ּבְהֶסְּפֵד וְתַעֲ נִית מֻּתָרִ ים. הַ ּגָה:וְהַּמִ נְהָגּכַּסְבָרָ א delusion that G-d must be conceived too know pain and adversity; they feel הָרִ אׁשֹונָה.יֵׁש אֹומְרִים ׁשֶחַ ּיָב לְהַרְ ּבֹות ּבְמִׁשְּתֶ ה of as Someone Who towers far above sorrow and loss. What makes them וְׂשִמְחָהּבְי"ד ׁשֶּבַאֲדָר רִ אׁשֹון )טּור ּבְׁשֵ ם earthly affairs, and who thinks all things different is their focus. Rather than הָרִ י"ף(וְאֵין נֹוהֲ גִיןּכֵן, מִּכָל מָ קֹום יַרְ ּבֶה קְצָ ת terrestrial to be far below Him. “But as living for “resume virtues,” they put הּבִסְעֻּדָ ּכְדֵ י לָצֵ אתיְדֵ יהַּמַחְמִירִ ים; )הַ ּגָ הֹות for me,” says David, “my conception of their energy into “eulogy virtues ... מַ יְמֹונִיּבְׁשֵם סְמַ "ק( וְ טֹוב לֵב מִׁשְּתֶה ּתָמִ יד Him is very different. I have perceived his unfakeable inner virtue built slowly )מִׁשְ לֵ י ט"ו, ט"ו(. presence on the level of my own earthly from specific moral and spiritual שלחן ערוך אורח חיים תרצז:א existence: I no longer seek Him in the accomplishments.” For all that the heights but I have set Him before my good-hearted may accomplish in

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 the great wide world, their sense of The good-hearted person chooses to important day of all. Every day is an purpose and mission comes from pursue shleimut, peace. Life doesn’t offering from G-d to us, and what we developing an honest and kind always unfold as expected. Plans do with that day is an offering from us character. change. People change. However, to G-d. May this Purim leave us with There are a number of views on what despite the juxtaposition between increased resolve to see G-d’s constant outlooks and circumstances yield a expectations and reality, the good- guidance and do so with kind, happy good heart, such as appreciating one’s hearted person sees good, not bad. hearts. portion in life (Rashi, Mishlei 15:15), Instead of finding faults, “they live with human foibles and see beyond being patient, and being blessed with Bibliography the moment” (Rabbi Aaron Rakeffet). a good wife (Sanhedrin 100b-101a). Brooks, David. “The Moral Bucket List.” Each stands firmly on its own, yet With all their capabilities, they invest in the most healthful, gratifying, and NYTimes.com. The New York Times, 11 Apr. a look at Rabbi Samson Raphael 2015. Web. 9 Feb. 2016. Hirsch’s interpretation (Vayikra 7) appreciated aspect of human nature — a happy disposition. Happiness Brown, Brené. “Courage, Compassion and of the Shelamim offering unites them Connection: The Gifts of Imperfection.”The is not simply joy, it is harmonious into one: Gifts of Imperfection: Let Go of Who You Think consistency between deeply treasured You’re Supposed to Be and Embrace Who You Shalem implies a state of completeness… values and how they are expressed in Are. 1st ed. Center City: Hazeldon, MN. 19. [it] is a relative concept ... it describes a our everyday life. Print. person in relation to the circumstances Duhigg, Charles. “Appendix.” The Power of and surroundings in which he lives ... Another Purim Blessing Habit: Why We Do What We Do in Life and the state of [a person’s] affairs: they Business. New York: Random House, 2012. 287-98. Print. are in harmony with him, since he is in Aside from being a day of community, harmony with them. remembrance, and charity, Purim This also translates into the relations is a day of tefillah, when we turn between man and G-d: inward and assess what is truly worth wanting. Perhaps that is why the Shelamim symbolizes seeking G-d’s Vilna Gaon wished for his student, closeness on account of a sense of R. Chaim Volozhin, the insight and contentment ... Not grief but joy is to foresight to live each day, in mind, form the bridge to G-d. body, and heart, as it is the most

Rabbi Samson Raphael Hirsch R. Samson Rafael Hirsch (1808-1888) was a German rabbi most well known for his “Torah im Derech Eretz” approach which advocated for combining Torah observance with engagement in the modern world. His many works of biblical commentary and philosophy focus on presenting Torah as relevant and appealing to the modern reader. R. Hirsch was born in Hamburg, Germany. He studied under R. Jacob Etlinger. In 1830, he was appointed as the rabbi of Oldenburg, Emden and in 1851, he was appointed as the rabbi of Franfurt Am Main, a position that he held until his death. R. Hirsch’s writings continue to have a major impact on Jewish thought.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 The Converts of Shushan

hroughout most of Jewish history, conversion to Rabbi Michoel Zylberman Judaism was a relatively Rosh Chaburah, RIETS Trare occurrence. As Jews were often persecuted, and conversion to Judaism Geirus Coordinator, RCA∙ Segan Menahel, was often illegal and potentially a Beth Din of America capital offense, there was limited 1 אל יעלה על דעתך ששמשון המושיע את incentive to join the fold. There geirim of that time converted on their ישראל או שלמה מלך ישראל שנקרא ידיד were, however, notable exceptions in own and that the same was true of the ה’ נשאו נשים נכריות בגיותן, אלא סוד Biblical times. The Gemara Yevamos( converts of the time of Mordechai and הדבר כך הוא, שהמצוה הנכונה כשיבא הגר 79a) derives from psukim in Melachim Esther. That is the meaning of the term או הגיורת להתגייר בודקין אחריו שמא I 5) that during the time of Dovid “misyahadim” — literally they “made) בגלל ממון שיטול או בשביל שררה שיזכה HaMelech 150,000 people converted themselves Jewish.” The implication of לה או מפני הפחד בא להכנס לדת, ואם איש to Judaism. Similarly, the pasuk in Tosafos’s language is that the subjects הוא בודקין אחריו שמא עיניו נתן באשה Megilas Esther (8:17) indicates that of Achashveirosh did not undergo a יהודית, ואם אשה היא בודקין שמא עיניה many converted during the time of formal conversion process but rather נתנה בבחור מבחורי ישראל, אם לא נמצא Mordechai and Esther: conducted themselves as Jews. The להם עילה מודיעין אותן כובד עול התורה Vilna Gaon in his commentary on ּובְכָל־מְדִינָה ּומְדִינָה ּובְכָל־עִיר וָעִיר מְקֹום וטורח שיש בעשייתה על עמי הארצות כדי Esther interprets this verse along these אֲ ׁשֶ ר ּדְבַר־הַּמֶ לְֶך וְ דָ תֹו מַ ּגִיעַ ׂשִ מְ חָ ה וְׂשָׂשֹון שיפרושו, אם קבלו ולא פירשו וראו אותן lines — they made themselves into לַּיְהּודִים מִ ׁשְ ּתֶ ה וְיֹום טֹוב וְ רַ ִּב י ם מֵ עַ ּמֵ י ה ָ ָא רֶ ץ שחזרו מאהבה מקבלים אותן שנאמר ותרא Jews but were not in fact full Jews.2 מִ תְ י ַהֲ דִ ים ּכִי־נָפַל ּפַחַד־הַּיְהּודִים עֲלֵיהֶם: כי מתאמצת היא ללכת אתה ותחדל לדבר In every province and in every city, Rashba and Ritva (Yevamos 79a) אליה. לפיכך לא קבלו בית דין גרים כל ימי wherever the king’s commandments present a different resolution to this דוד ושלמה, בימי דוד שמא מן הפחד חזרו, and decree reached, there was great question, which reflects a different ובימי שלמה שמא בשביל המלכות והטובה gladness and joy for the Jews, a feast and understanding of our verse. They והגדולה שהיו בה ישראל חזרו, שכל החוזר a holiday. And many of the people of the answer that the geirim of Dovid מן העכו”ם בשביל דבר מהבלי העולם land became Jews because the fear of the HaMelech’s time (and presumably אינו מגירי הצדק, ואעפ”כ היו גרים הרבה Jews fell upon them. of Achashveirosh’s time as well) did מתגיירים בימי דוד ושלמה בפני הדיוטות, convert, but they converted with a והיו ב”ד הגדול חוששין להם לא דוחין אותן The proper interpretation of this beis din of hedyotos (laymen) and אחר שטבלו מכ”מ ולא מקרבין אותן עד verse is a matter of dispute. Tosafos not an authorized beis din. Such שתראה אחריתם. Yevamos 24b s.v. Lo) are bothered by) an apparent contradiction between conversions, while not prospectively One should not think that Samson who two passages in the Gemara. The sanctioned, would have been valid saved the Jewish people, and Gemara there quotes a beraisa that post facto, based on the conclusion Solomon King of Israel, who is called during the days of Dovid HaMelech of the Gemara (Yevamos 24b) that “the friend of God,” married gentile and Shlomo HaMelech the Jewish conversions performed for ulterior 3 woman who did not convert. Instead, the people did not accept converts, as motivations are still valid post facto. matter can be explained as follows: The there was strong ulterior motivation to According to this interpretation, proper way of performing the mitzvah is benefit from the economic prosperity misyahadim can mean that they when a male or a female prospective that the Jewish people enjoyed at literally and formally converted. convert comes, we inspect his motives that time. Yet the Gemara that we This answer of Rashba and Ritva for conversion. Perhaps he is coming quoted earlier refers to large numbers is consistent with the words of the for the sake of financial gain, in order of geirim during the time of Dovid Rambam (Issurei Biah 13:14-15): to receive a position of authority, or he Hamelech. Tosafos suggest that the

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 desires to enter our faith because of fear. geirus be performed in the presence The approach of Tosafos that the For a man, we check whether he focused of a beis din.4 Tosafos (s.v. Mishpat) non-Jews of the time of Dovid and his attention on a Jewish woman. For a explain that based on the Gemara’s Shlomo (and of the Purim story) did woman, we check whether she focused analysis, we would require a beis not legitimately convert assumes that her attention on a Jewish youth. If we din of three “mumchim,” individuals geirus in principle requires a beis din find no ulterior motive, we inform them who possess semicha handed down of three mumchim, and absent that of the heaviness of the yoke of the Torah from generation to generation back possibility we utilize the mechanism and the difficulty the common people to Moshe Rabbenu. Given that by of shlichusayhu. When mumchim have in observing it so that they will the time of the Tosafos (and much do exist, though, as in those earlier abandon [their desire]. If they accept earlier) formal semicha ceased to periods, there is no other option for [this introduction] and do not abandon exist, Tosafos question how we are performing geirus. Thus, given that the their resolve and thus we see that they able to accept new geirim in our times. batei din of mumchim were unwilling to convert people during the time of are motivated by love, we accept them, as Tosafos (ibid. and Kiddushin 62b, Dovid and Shlomo due to suspect [indicated by Ruth 1:18]: “And she saw s.v. Ger) answer that our batei din are motivations, these people were unable that she was exerting herself to continue licensed to accept geirim based on to convert.6 The answer of Rashba and with her and she ceased speaking with the notion of shlichusayhu, or agency. Ritva that the converts of the time her.” For this reason, the court did not The Gemara Sanhedrin( 2b-3a and of Dovid and Shlomo did convert accept converts throughout the reign of Gittin 88b) explains that although legitimately, albeit with a beis din of David and Solomon. In David’s time, certain monetary matters must be , assumes either that there [they feared] that they sought to convert adjudicated in front of a beis din hedyotos never was a requirement of mumchim, because of fear and in Solomon’s time, of three mumchim, the inability to or that even when existed [they feared] that they were motivated by settle such matters in a generation mumchim a geirus performed by non-mumchim the sovereignty, prosperity, and eminence lacking mumchim would significantly could be valid at least post facto. which Israel enjoyed. [They refrained restrict commercial activity. Rather, from accepting such converts, because] contemporary batei din operate R. Zvi Pesach Frank (Har Zvi, Yoreh a gentile who seeks to convert because though shlichusayhu, namely we view Deah 216) suggests a significant of the vanities of this [material] world the dayanim of a beis din as the agents practical difference between whether is not a righteous convert. Nevertheless, of the original mumchim and they are contemporary geirus operates based there were many people who converted therefore authorized to adjudicate on shlichusayhu or not. In the 1920’s in the presence of ordinary people during such matters. Similarly, in cases in the Jewish community of Buenos the era of David and Solomon. The which coercive measures may be Aires, Argentina promulgated a Supreme Sanhedrin would view them warranted as part of a get process, communal edict not to perform with skepticism. Since they immersed shlichusayhu is operative. Tosafos conversions.7 What would be the post themselves, they would not reject them, explain that the same mechanism facto status of conversions performed but they would not draw them close until exists for accepting geirim. in Argentina at the time by ad hoc they saw what the outcome would be. batei din, against the wishes of the Tosafos (Kiddushin ibid.) quote a (Translation, Chabad.org) community establishment? R. Frank second explanation in the name of argues that if contemporary is R. Refoel Aharon Yoffen (footnote Rabbenu Nesanel. According to the geirus predicated on , a 758 to Ritva, Yevamos 77a, Mosad simple reading of this position, there shlichusayhu beis din cannot simultaneously flout the local HaRav Kook edition) suggests that never existed a requirement that a beis the crux of the difference between edicts and claim to be a legitimate din for geirus consist of mumchim. The the answers in rishonim may be the representative of batei din from Torah’s use of the term “l’doroseichem,” previous generations. For this reason, status of conversions performed by “for your generations” in the context a beis din of . The Gemara in the particular case that he addressed, hedyotos of conversion teaches us that geirus he recommended that the individual (Yevamos 46b), based on the Torah’s may be performed at any time in who had converted with an ad hoc usage of the term “mishpat,” or history, even when there are no “judgment,” derives the requirement beis din that was operating against the mumchim.5 that the fundamental components of wishes of the established community

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 undergo another act of conversion with of the current Beit Din Hagadol, the a more legitimate beis din. Supreme Court of Appeals of the A Novel Approach to A generation earlier, R. Meir Simcha Israeli beit din system, accepts this Drinking on Purim: analysis in a well-publicized decision of Dvinsk (Or Sameach, Issurei Biah of the Beit Din Hagadol.10 R. Chaim Zundel Maccabi, 14:13) made a similar argument. Imrei Chaim no. 52, suggests According to R. Nechemia (Yevamos Taking a contrary position, R. that the concept of drinking 24b), if an individual converts for the Gedalyau Axelrod of the Rabbanut on Purim has its roots in the sake of marriage to a Jewish partner, Beit Din in Haifa (Migdal Tzofim mass conversion that followed the geirus is not valid. The Gemara 3:39), claims that if the beis din the defeat of Haman. While concludes, however, that if such believes that they are following there were many who were an individual did convert with the accepted halachic standards, even interested in converting because requisite steps and commitments of if others may dispute their analysis, they believed in the Torah, geirus, the geirus would be valid post conversions that they perform on 8 there were others who were facto. R. Meir Simcha questions candidates who possess the requisite not as sincere. Some were even whether a beis din that converts commitment are indeed valid. tacit supporters of Haman. someone whose motivation is for the Erroneously following a mistaken R. Maccabi suggests that sake of marriage could legitimately halachic position does not in and Mordechai wanted to see which claim that mantle of shlichusayu. Since of itself disqualify the dayanim R. of these conversion candidates the act of geirus itself is performed in Sternbuch himself acknowledges the were sincere so he instituted contravention to standard halachic legitimacy of this approach. This latter that the celebration of Purim protocol, we cannot view the position has been followed by much the following year would be a members of that beis din as the agents of the beis din establishment both in 9 day of drinking wine. When one of the original batei din. the United States and in Israel. is drunk, one’s inner feelings R. Moshe Sternbuch (Teshuvos If we accept the validity of a come out and therefore, through V’hanhagos 1:610-611, 4:230) conversion performed by a beis the drinking of wine, Mordechai quotes the Or Sameach and assumes din of hedyotos, we must define the was able to determine who was along similar lines that if a beis minimal knowledge base required sincere and who was not. Since din converts people despite clear of the members of such a beis din. drinking wine was part of the indications that the geirim will not In the context of a beis din for original Purim celebration, it lead an observant lifestyle, their monetary matters,Shulchan Aruch continued in subsequent years. conversions are invalid. Such a beis rules (Choshen Mishpat 3:1) that a Torah To Go Editors din may not tap into the authority beis din of three may even contain of shlichusayhu. He argues further hedyotos. Rema there adds that a beis that once we establish that such a din of three will invariably contain at in such a situation is that the talmid beis din may not invoke shlichusayhu, least one member who is proficient chacham will explain to the other any conversion performed by that in the relevant halachos; if none of members of the beis din the details beis din, even in a situation of the members of a beis din have such of the steps of milah, tevillah, and unquestionable commitment on the proficiency, that beis din is pasul.11 kabbalas hamitzvos.12 part of the convert, would be invalid. R. Moshe Feinstein (Igros Moshe, R. Moshe Wolfson (Emunas Itecha 1 R. Sternbuch assumes that even if Yoreh Deah 1:159) assumes that p. 283, citing Mara Deara’a Deyisrael, the authority to perform conversion the Rema’s qualification inChoshen the biography of R. Yosef Chaim nowadays does not stem from Mishpat applies to geirus as well. Zonnenfeld) relates that R. Isser shlichusayhu, conversions performed In principle, as long as one of the Zalman Meltzer once asked R. Yosef by such a beis din would be invalid, as members of the beis din is a talmid Chaim Zonnenfeld why he was so the dayanim are considered reshaim chacham who is proficient inhilchos scrupulous about immersing in a for participating in such a system. R. geirus, a geirus performed by that beis mikveh. R. Zonnenfeld replied that if Avraham Sherman, a retired member din would be valid. The presumption immersion in a mikveh can transform

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 a non-Jew into a Jew, then all the Tosafos (Yevamos 45 s.v. Mi) assume that the 8 Many contemporary batei din take more so can it have a transformative presence of a beis din is only necessary even the following approach to converting impact on a Jew. R. Wolfson suggests post facto for kabbalas hamitzvos, the formal individuals who seek to convert for the sake acceptance of the binding nature of Torah and of marriage. If the beis din is convinced that that this is an important lesson of mitzvos and commitment to live an observant the commitment of the prospective convert Purim. However we interpret the term lifestyle. As long as this declaration was made transcends the relationship with the Jew, such misyahadim, the miracle of Purim had in the presence of a beis din, even if the beis that if the relationship were to end the convert a major impact on the conduct of the din did not observe the milah and tevilah, the would continue to lead an observant Jewish nations of the world. Should it not at geirus is still valid. Rambam (Issurei Biah 13:7), lifestyle, the geirus need not be characterized however, assumes that beis din is necessary as being done for the sake of marriage. See, for least have the same effect on us? even post facto for tevilah (and perhaps milah example, Achiezer 1:26 for a related approach. as well). Shulchan Aruch (Yoreh Deah 268:3) Notes 9 See a similar analysis by R. Avraham quotes both of these opinions. Yitzchak HaKohen Kook ( 152). 1 See Shu”t Siach Yitzchak (R. Yitzchak Da’as Kohen 5 Rashba ( 45b s.v. ) explains R. Moshe Feinstein ( Weiss), who lists 13 instances of geirim Yevamos Mi Dibros Moshe, Yevamos referenced in Shas. within this opinion that shlichusayhu operates pp. 481-482) assumes that R. Meir Simcha’s in financial matters, utilizing the mechanism analysis is theoretically correct, but notes that 2 See the commentaries of Ibn Ezra and of hefker beis din hefker, the authority of beis common practice is to accept conversions Rabbenu Moshe Chalayo (in Mikraos Gedolos din to render someone’s property ownerless, performed for the sake of marriage. Toras Chayim) and Ralbag who understand and in matters of marriage and divorce, 10 Ploni v. Plonit 4 Adar I 5768 available at the word “misyahadim” along these lines. based on the notion of kol dimekadesh http://www.rbc.gov.il/Pages/PiskeDin.aspx. Manos HaLevi (R. Shlomo Alkavetz) writes ada’ata derabbanin mikadesh (people enter that the non-Jews of the time knew that they into marriage with the knowledge that 11 This is based on Rosh Sanhedrin( 1:1) in would not be able to formally convert, but their marriage may be regulated by rabbinic distinction to the position of Ramah cited in they presented themselves as Jews and dressed enactments). However, given that neither Tur that requires three proficient members of a as Jews. Sfas Emes connects this to the custom of these mechanisms exist for geirus, the beis din. See also Shach (Choshen Mishpat 3:2). of dressing up on Purim. theoretical power vested through shlichusayhu 12 R. Moshe assumes this to be the position would not be sufficient to allow an individual 3 While the Rashba only presents this of the Rambam (Issurei Biah 14:6), who who is non-Jewish by Torah law to marry a explanation, Ritva prefers an additional does not use the term talmidei chachamim Jew. See, however, Nesivos HaMishpat (1:1) resolution. He concludes: in describing the members of the beis din who argues that shlichusayhu operates on a (although the Gemara, Yevamos 47 b, does Biblical level, and thus someone converted ומסתברא דקושיא מעיקרא ליתא דההיא שלא use the term talmidei chachamim). R. Shmuel with such a mechanism would be considered Eliezer Stern (Geirus Kihilchasa Chapter 7 קבלו גרים בימי דוד ובימי שלמה היינו בסתם fully Jewish by Biblical law. footnote 4) quotes R. Gershom Hagozer דמסתמא הם אינם עושים אלא מפני פחד מלחמת Maharm Shik (Shu”t Yoreh Deah 248) (12th century Germany) in his Klalei 6 דוד או לשלחן מלכים ועושר שלמה, אבל באלו assumes that even according to the explanation HaMilah who writes that a beis din for geirus הדברים הוכיחו שנתגיירו מפני מה שראו בזה that conversions may always be performed must consist of three talmidei chachamim or קדושת התורה ויושר חוקיה ומשפטיה ולכן קבלום. based on l’dorosaichem, when mumchim exist three “chashuvei ha’ir,” distinguished members It would seem that there is no question from the they may only be performed by mumchim. of the city (who are not necessarily talmidei outset. When the Gemara states that they did chachamim). not accept converts during the time of David 7 See R. Shaul David Sithon, Shu”t Devar and Shlomo, that was only by default. The Shaul (introduction and 2-6), who, as See, however, Meiri (Beis HaBechirah, Yevamos assumption was that they were only doing so the rabbi of Buenos Aires, spearheaded 47a s.v. Af al pi and 47b U’micheivan) who because of fear of the war of David or because of this effort and received the blessing of R. requires three talmidei chachamim. Meiri the wealth of Solomon. However, those who had Avraham Yitzchak Hakohen Kook. R. Kook, appears to understand hedyotos as contrasting proven their desire to convert because they saw in correspondence printed in that volume, with mumchim, but not to the exclusion of the holiness of the Torah and the just measures of offered that any serious conversion candidate talmidei chachamim. Shu”t Mahram Shick its laws and statutes were accepted as converts. could come to Yerushalayim and attempt (Yoreh Deah 248) also requires talmidei to pursue conversion with the Beis Din of chachamim for a beis din for geirus. See also 4 There is a dispute among rishonim as to what Yerushalayim. This edict was the forerunner Shu”t Binyamin Ze’ev 1:72. components of geirus are invalid even post to more expansive edicts later promulgated by facto if not performed in front of a beis din. Syrian Jews in the United States.

Find more shiurim and articles from Rabbi Michoel Zylberman at http://www.yutorah.org/Rabbi-Michoel-Zylberman

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5776 Yeshiva University I Azrieli Graduate School of Jewish Education and Administration

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