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 February 2021 • Purim 5781

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1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 We thank the following synagogues which have pledged to be 5781 Pillars of the Torah To-Go® project

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Table of Contents Purim 2021/5781

Dedicated in memory of our beloved Mr. Willy Apfel A”H לעילוי נשמת רב זאב בן עזריאל Sheila and Ronny Apfel and family

The Dual Nature of the Purim Miracle Mrs. Rivka Alter ...... Page 4 The Secret Sauce of a Tzaddik Mrs. Rikki Ash ...... Page 7 The Nature of the Mitzvah to Read the Megillah Rabbi Yonasan Gersten ...... Page 10 Amalek, the Kingship of Saul and the Kingship of God Rabbi Nathaniel Helfgot ...... Page 13 Why Would Mordechai Recite the Psalm for Chanukah? Rabbi Yaakov Jaffe ...... Page 16 Purim with the Slonimer Rebbe: A Path to Perfection Rabbi Josh Maslow ...... Page 19 Celebrating Partial Triumph Rabbi Elliot Schrier ...... Page 23 Education Through Inspiration, Not Intimidation Rabbi Mayer Simcha Stromer ...... Page 25 Achashveirosh's Beauty Paegant: What is True Beauty? Rabbi Zvi Zimmerman ...... Page 28

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Hashem's Role Mrs. Rivka Alter in the Purim Story Judaic Studies Faculty, Yeshiva University High School for Girls

THE DUAL NATURE OF THE PURIM MIRACLE

מלך העולם )האל( הרב את ריבנו והדן את The old joke about Jewish holiday דיננו והנוקם את נקמתנו והנפרע לנו מצרינו ,celebrations is, “they tried to kill us והמשלם גמול לכל אויבי נפשנו ברוך אתה we survived, let’s eat.” Purim, at first ה' הנפרע לישראל מכל צריהם רבא אמר .glance, fits neatly into this framework האל המושיע אמר רב פפא הלכך נימרינהו From a young age, we are taught about לתרוייהו ברוך אתה ה' הנפרע לישראל מכל ,Haman, the villain of the Megillah צריהם האל המושיע. and his evil plot against the Jewish nation. We learn to admire the heroic What blessing is recited after the reading efforts of Esther and Mordechai in of the Megillah in places where it is foiling Haman’s evil plan. Although customary to recite such a blessing? The the miraculous sequence of events following blessing is recited: “Blessed are is clearly attributed to Hashem, the You, Lord our God, King of the universe, miracle is considered a nes nistar the God Who pleads our cause, and (hidden miracle), and Hashem’s the Purim story and the nature of the Who judges our claim, and Who avenges name, despite the fact that He is miracles involved. our vengeance, and Who punishes our the orchestrator of events, does not Rav Mordechai Breuer, in Pirkei foes, and Who brings retribution to our appear throughout the Megillah. The Moadot, writes of the dual nature of enemies. Blessed are You, Lord, Who, Purim story described in the Megillah the miracles of the Megillah and how on behalf of Israel, exacts punishment is multifaceted and holds many they are reflected in the bracha we from all of their foes.” Rava said: The layers of meaning. Let us examine recite at its conclusion. The Gemara, conclusion of the blessing is as follows: the interplay between the role of the Megillah 21b teaches: “Blessed are you, Lord, the God who Divine and human interventions in brings salvation.” Rav Pappa said: לאחריה מאי מברך ברוך אתה ה' אלהינו

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 .the decree and the death of Haman רפואה תחילה. Therefore, since there are two opinions on the matter, we should say both of them: “After these events did King Ahasuerus As such, we acknowledge the smaller “Blessed are you, Lord, Who, on behalf of promote Haman” (Esther 3:1). After scale salvation in Shushan created by Israel, exacts punishment from all their what particular events? Rava said: Haman’s death, as well as the larger foes; the God Who brings salvation.” Only after the Holy One, Blessed be He, scale victory of the Jews against their Both proposals are accepted by Rav created a remedy for the blow and set enemies in the kingdom at large with Pappa and merged into the one bracha in place the chain of events that would the reversal of Haman’s decree. that we are familiar with. Rav Breuer lead to the miraculous salvation was These two separate elements of explains that this machloket among Haman appointed, setting the stage for Hashem’s salvation in the Megillah the Amoraim is related to properly the decree against the Jews to be issued. are represented by the horse and classifying the miracle of Purim. Rava explains: As Reish Lakish said: signet ring, which were both bestowed Is the focus on the salvation of the The Holy One, Blessed be He, does not upon Mordechai. Despite Haman’s Jewish nation itself or is the focus on strike at the Jewish people unless He contempt of Mordechai, Haman is the fact that the Jewish nation was has already created a remedy for them commanded by the king to honor him able to avenge their enemies? The beforehand. by leading him publicly on the king’s solution suggested by Rav Pappa Were both of these “refuot” really horse around the city. This suggestion incorporates both these elements into necessary for the miracle of Purim? was proposed to Achashverosh by the concluding bracha, indicating We could argue that Esther’s position Haman himself, when he mistakenly that there were two distinct causes as queen was all that was needed to assumed the honor was meant for for celebration by the nation at that eliminate the threat and reverse the him. This event, in turn, leads to time. This message is expressed in the future decree against her nation. The Haman’s public humiliation and Megillah (9:1): honor given by the king to Mordechai the building of the gallows to hang in perek 6, as repayment for the Mordechai. Ultimately, Haman is אֲׁשֶר ׂשִּבְ רּו אֹיְבֵי הַ ּיְהּודִ ים לִׁשְ לֹוט ּבָהֶ םוְנַהֲ פֹוְך earlier story of saving his life, does hung on the gallows he himself had הּואאֲׁשֶ ר יִׁשְ לְטּו הַ ּיְהּודִ ים הֵּמָהּבְ ׂשֹנְאֵיהֶ ם: willed into existence. Interwoven The very day on which the enemies of not appear to be a necessary step in within this story is the tale of the Jews had expected to dominate them, the overall salvation and reversal of Esther’s accusations against Haman the opposite happened, and the Jews the threat to the Jewish nation. If so, at her second party. When Haman dominated their enemies. what is its purpose? The answer is that Mordechai’s honor satisfies the is deposed, it is Mordechai who is Two parallel salvations develop in the other side of the coin on the dual offered his position. It is because of storyline of the Megillah, creating nature of the Purim miracle reflected Mordechai’s relationship to Esther two distinct trajectories. The events in the bracha of harav et riveinu that he is able to influence kingdom leading to the selection of Esther as mentioned above. While Esther uses policies, and he is handed the king’s Achashverosh’s replacement of Vashti her position of power to petition signet ring that had been relegated forms one storyline, and the traitorous Achashverosh to reverse Haman’s previously to Haman. This change plot of Bigtan and Teresh, exposed by decree throughout the kingdom, she in authority, brought about by the Mordechai and recorded in the king’s does not cause Haman’s actual death. individual demise of Haman himself, chronicle, forms the second storyline. It is the honor given to Mordechai allows for the advancement of new Both storylines describe events that that creates the downward spiral for legislation to counteract the decrees transpire before Haman arrives on the Haman, which leads to his death previously sent out by Haman against scene to take steps to annihilate the on his own tree and to the salvation the Jews, thereby granting the Jews Jewish nation, illustrating the concept of the Jews of Shushan. Haman’s permission to avenge their enemies. referenced in Megillah 13b that individual death lays the groundwork The focus on individuals enhances Hashem provides the refuah before for his decree to also be terminated. the miracles. Haman’s issue with the makkah: The termination of the decree is far Mordechai should have remained more consequential than Haman’s a personal issue. However, Haman אחר הדברים האלה )אחר מאי( אמר רבא death. Nevertheless, the Megillah exaggerates the dishonor and targets אחר שברא הקב"ה רפואה למכה דאמר ר"ל focuses on both the termination of אין הקב"ה מכה את ישראל אא"כ בורא להם

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 not only Mordechai but his entire Your Majesty, let my life be granted by the king for 30 days, a distinct unit nation. Despite this larger focus, me as my wish, and my people as my of time. She senses a distancing from Haman also goes to great lengths to request. For we have been sold, my people Achashverosh and is worried that at punish Mordechai individually, and and I, to be destroyed, massacred, and this time he may not look upon her this hatred consumes him more than exterminated. Had we only been sold favorably if she were to approach the plans for the nation Mordechai as bondmen and bondwomen, I would him. This situation causes Esther’s represents. This is verbalized in have kept silent; for the adversary is not hesitation and had the potential to Haman’s exchange with Zeresh and worthy of the king’s trouble.” undermine all the steps Hashem his loved ones in 5:11-13: Looking back at the joke we started had prepared behind the scenes. with in this article, we can ask whether At that moment, Hashem created a וַיְסַפֵר לָהֶם הָמָן אֶ ת כְ בֹוד עָ ְ ׁשרֹו וְ רֹב ָ ּבנָיו .it is true that on Purim they first tried predicament that challenged Esther וְאֵ ת כָ ל אֲ ֶ ׁשר גִדְ לֹו הַ ֶ ּמלְֶך וְאֵ ת אֲ ֶ רׁש נִשְ אֹו to kill us and then we survived? From The large-scale geulah about to be עַל הַשָרִ ים וְעַבְדֵ י הַ ֶ ּמלֶ ְך. וַ ּיֹאמֶר הָמָן אַ ף לֹא the outset, Hashem was orchestrating rolled out to the Jewish nation is הֵבִיאָה אֶסְתֵ ר הַ ַ ּמלְכָה עִ ם הַ ֶ ּמלְֶך אֶ ל הַ ִּמׁשְתֶ ה a salvation, using the personal predicated on a moral decision that אֲ ֶׁשר עָ ָתָ ׂש ה כִי אִם יאֹותִ וְגַם לְמָחָר אֲ נִי קָ רּוא decisions made by individuals based she has to make. Esther’s desire to live לָּה עִ ם הַ ֶ ּמ לְֶך. לוְכָ זֶה אֵ ינֶּנּו ׁשֹוֶה לִ י ּבְכָל עֵ ת on their own motivations, to conduct is pitted against a moral obligation אֲ ׁשֶר אֲ נִי רֹאֶה אֶת מָרְדֳ כַ י הַ ּי יְהּודִ יֹו ֵ ׁשב ְּב ַ ׁשעַ ר the story from behind the scenes. We to save her nation. Because Hashem ַה ּמֶ לֶ ְך . endows humans with And Haman told them about his great could say that the model employed bechira , Esther is the only one able wealth and his many sons, and all about here is that the measures to survive chafshit to effectuate the , despite all how the king had promoted him and and be saved came before the “tried geulah the preparatory steps Hashem had advanced him above the officials and the to kill us” stage. The Purim miracle is taken. This powerful message — of king’s courtiers. “What is more,” said put into effect before any challenges humans ultimately being the deciders Haman, “Queen Esther gave a feast, and manifested. Haman’s efforts against of their own salvation — is seen in besides the king she did not have anyone the Jews were for naught because a poignant fashion at this climax in but me. And tomorrow too I am invited Esther was already a prominent the story described in the Megillah. by her along with the king. Yet all this figure in the palace from perek 2. The personal sacrifice that Esther means nothing to me every time I see that Mordechai's heroic act is recorded is required to make is significant, Jew Mordecai sitting in the palace gate.” in the king’s chronicle even before Haman rose to power in perek 3, and and brings about the salvation we In contrast, Esther accuses Haman celebrate. as an individual who is a threat to before he targeted Mordechai. This her people, but her focus remains on prevents Haman from claiming more Although Hashem is the mastermind saving the Jewish nation. She only honor for himself than Mordechai. behind the Megillah, His name is not singles out Haman after an extensive When it was most needed, Hashem mentioned explicitly. Perhaps one introduction about the distress of ensures that Achashverosh has a reason for this absence is to reinforce her nation. When she speaks to sleepless night and reads the account the message about the power of Achashverosh at her second party, she of Bigtan and Teresh’s assassination bringing the geulah. The demands says (7:3-4): attempt. The framework forgeulah of self-sacrifice and the initiative is built in proactively from the required of us, notwithstanding the beginning. behind-the-scenes support from וַ תַעַן אֶ סְ ֵרת הַּמַ לְ ָכה וַ תֹאמַר אִם מָ צָאתִי חֵ ן Hashem, are daunting. Yet it is ּבְעֵ ינֶיָךהַּמֶ לְֶך וְאִם עַל הַּמֶ לֶ ְך טֹוב ִ ת ןּנָתֶ לִי נַפְׁשִ י There is one exception to this ּבִׁשְאֵ לָתִ יוְעַּמִי ּבְבַּקָׁשָתִ י כִי נִמְ ַרְ כנּו אֲ נִי וְעַּמִ י principle. When Mordechai instructs incumbent upon us to recognize the key role we play in jump-starting our לְהַׁשְמִ יד לַהֲ רֹוג ּולְאַּבֵד וְאִ ּלּו לַעֲבָדִ ים וְלִׁשְ פָ חֹות Esther to go to the king on behalf נִמְ כַרְ נּו הֶחֱרַ ׁשְ ִ תי ִיאֵין כהַּצָ ר ׁשֹוֶהּבְ נֵזֶקהַּמֶ לֶ ְך. of the Jewish nation, she hesitates own salvation, and how rewarding it Queen Esther replies: “If Your Majesty because she had not been called upon can be when we rise to the challenge. will do me the favor, and if it pleases

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Moshe, Esther, Mrs. Rikki Ash and Mordechai Judaic Studies Faculty, Stella K. Abraham High School, Hewlett

THE SECRET SAUCE OF A TZADDIK

arshat Teztaveh often coincides more than to seek forgiveness on their with the holiday of Purim behalf. Famously, he asserted: וְעַתָה אִם תִשָא חַטָאתָ ם וְאִם אַ יִן מְחֵ נִי נָא in some way (in a non-leap Pyear), whether it is tied together מִ סִ פְ רְ ָך ֲא ֶ ׁשר כָ תָ בְ תָ . with (the Shabbat Shabbat Zachor Now, if You will forgive their sin [well immediately before Purim), or, as and good]; but if not, erase me from the is the case this year, it immediately book which You have written. follows the (holiday) As we chag . Shemot 32:32 may remember from our elementary school days, Moshe Rabbeinu’s name Here, Moshe Rabbeinu is giving G-d is noticeably absent from Parshat an ultimatum: If You don’t forgive Teztaveh, which also often coincides the Jewish people, erase me from with his own Yahrzeit week. time of year, and what we can do with your Torah, I want no part of it! It is this information. clear from this episode that Moshe To solve this incongruence, I would Rabbeinu was willing to sacrifice his like to explore two important episodes Let’s begin with the episode of the own life for the Jewish people. of Moshe’s life and hopefully gain a cheit ha’egel (the golden calf). The better understanding of what true Jewish people sinned terribly, and Now let’s enter a later episode. The righteousness is, how it applies to this Moshe Rabbeinu wanted nothing setting is themidbar (desert), and

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Moshe Rabbeinu is told that his this exercise myself, I discovered lifelong dream will never come that I am part of chats that pray to fruition; he can never enter for cholim (those suffering from the land flowing with milk and illness), for shidduchim (marriage honey, the land of Israel. In typical matches), and for fertility. I even tzaddik fashion, Moshe pleads with sometimes see segulot (remedies) HaShem to overturn this decree. for parnassah (livelihood) on my Va’etchanan el Hashem be’eit hahi WhatsApp chats, but there is one leimor — and I begged Hashem at thing I realized that is notably the time, saying… (Deuteronomy absent: prayers for tzaddikim. 3:23). If you look carefully at this If a tzaddik falls under the category verse, you will notice the aleph in of a choleh, then I very likely Moshe prayed to .ואתחנן the word will have a WhatsApp group HaShem, singularly. In other words, dedicated to his refuah. But just Moshe prayed alone. stam (for no apparent purpose), The same Moshe who was willing a group dedicated to prayers for to give up his place in the Torah our tzaddikim? That, I have yet to for the sake of the Jewish people witness. For the most part, though had nobody come to his aid when unfortunate, we hear about the

The same Moshe who was willing to give up ENTRY-LEVEL his place in the Torah for the sake of the Jewish DOCTORATE IN people had nobody come to his aid when it came OCCUPATIONAL time to daven for the one thing he wanted most in THERAPY the world. it came time to daven for the one struggles and triumphs of our thing he wanted most in the world. tzaddikim posthumously when Occupational therapists We would imagine that a person of their stories are transformed into help their clients gain Moshe’s caliber would be joined in biographies. independence in prayer by thousands, considering all The same is true of Mordechai. performing the tasks of he had done for the Jewish people. Before the Purim story, Mordechai Perhaps this is why his name is everyday living was a key player on the Sanhedrin omitted fromParshat Tetzaveh, (Tribunal of Judges). Upon because , the heroes of tzaddikim involving himself in royal matters our people, are behind the scenes, Your Journey Starts at: and getting himself mixed up in often standing alone. yu.edu/katz/ot the politics of Shushan, he no If you need further proof, I longer was able to serve in the same challenge you to look through capacity. In fact, the Megillah itself your group chats on WhatsApp writes: כִי מָרְדֳ כַ י הַ ּיְהּודִ י מִ ְ ׁשנֶה לַ ֶ ּמלְֶך אֲ חַ ְוֵ ׁשרֹוׁש if you are a WhatsApp user) and) וְגָדֹול לַ ְהּודִ ּיים וְרָ צּוי לְ רֹב אֶחָ יו דֹרֵ ׁש טֹוב inspect the purpose of some of your לְעַּמֹו וְ דֹבֵ ר ָ ׁשלֹום ללְכָ זַרְ עֹו. communal groups. After performing

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 For Mordechai the Jew ranked next royal position for just such a crisis. to King Achashverosh and was highly Esther was the tzaddeket that regarded by the Jews and popular with almost wasn’t. Had she not gone most of his brothers; he sought the to Achashverosh after Mordechai’s good of his people and interceded for the plea, we may not have even known Moshe's Hidden and welfare of all his kindred. her name. So it behooves us to ask Esther 10:3 Revealed Name ourselves: what prevents us from While Moshe’s name does not On this passuk, Rashi comments making the right choice or living out appear in Parashat Tetzaveh, that the reason Mordechai was only the best version of ourselves? Amalek. the Vilna Gaon notes that popular among “most of his brothers'' The first time we are introduced to there is a hidden reference to is to indicate that the Sanhedrin Amalek, they have journeyed many his name. The total number of had started to separate itself from miles just to “greet” the Jewish people verses in Tetzaveh is 101. The him because of his involvement .מ ש ה after their exodus from Egypt. At this name Moshe is spelled in politics, and because they felt point, Bnei Yisrael is on a spiritual Those are the letters that we he wasn’t as invested in his Torah high. They literally just experienced see when we write his name. studies. Mordechai, like Moshe, held the splitting of the Sea, and it’s almost In reality, if one spells out each the burden of Klal Yisrael at his own and the מ"ם שי"ן ה"א as though nothing can bring them letter, it is expense. down from this incredible level of other letters are the hidden part Now we have a better understanding inspiration. of his name. The numeric value and appreciation for the burden that of the hidden part of his name Enter Amalek. Amalek attacks our carry. But the goal here — the letters that are not part tzaddikim at the most vulnerable moments in ם is twofold: appreciating our of the actual spelling (the tzaddikim in a person’s life. Though it may א and the שי"ן from י"ן the ,מ"ם . and striving to become tzaddikim seem counterintuitive, we are most .totals 101 (ה"א Having discussed the former, let us from vulnerable during times of inspiration. address the latter: how to become a Inspiration requires a subsequent call Kohelet Yitzchak to Tetzaveh . tzaddik to action if we want to channel that Our fate might be determined by God, inspiration into something tangible. but we are given the power of choice, Either we will harness the inspiring the power to choose righteousness. moments we are given for good, or We are a conglomeration of the we will become cynical about them. Moshe Rabbeinu, Esther Ha’Malka, choices we make; and each time Amalek roots for cynicism. and Mordechai HaTzadik have taught we choose righteousness, we bring us that righteousness can be a lonely We are told to both wipe out Amalek, ourselves closer to the “ path, and it is a choice that must be tzaddik” and at the same time, to remember status. We know that in Esther 4:14, consciously maintained. Perhaps we them. In order to resolve this tension, Mordechai utters these famous words will take it upon ourselves to create perhaps we must remember what in response to Esther’s refusal to go to WhatsApp groups that focus on our Amalek did to us, and at the same Achashverosh: tzaddikim, or pray with more fervor time erase the Amalek inside of when we reach the entreaty for the us — namely the part of us that is כִי אִם הַחֲרֵׁש תַחֲרִ י ִ ׁשי ּבָעֵת הַ זֹאת רֶ וַ ח righteous in our daily Amidah (silent antithetical to the tzaddik, the part of וְ הַ ּצָלָה יַעֲ מֹוד לַ ּיְהּודִ ים מִ ּמָקֹום ראַחֵ וְאַתְ ּובֵ ית prayers). At the same time, let us strive us that would rather resort to cynicism אָבִ יְךתֹאבֵדּו ּומִי יֹודֵ עַ אִ ם לְעֵת כָזֹאת הִ גַעַתְ to make choices that further us along than to making the difficult choices לַ ַ ּמלְ כּות. the path of the righteous, harness that will lead us toward righteousness. On the contrary, if you keep silent in this inspiration for the good, and crush crisis, relief and deliverance will come to Righteousness, as we have seen, is any cynicism that enters our minds. A the Jews from another quarter, while you both something to be appreciated freilichen Purim, one that is tzaddik-ful and your father’s house will perish. And and something we strive to achieve. and Amalek-free. who knows, perhaps you have attained to

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 The Mitzvah of Rabbi Yonasan Gersten Megillah Upper School Judaic Studies Principal, Margolin Hebrew Academy - Feinstone Yeshiva of the South, Memphis

THE NATURE OF THE MITZVAH TO READ THE MEGILLAH n his Shulchan Aruch (687:2), there is not enough time in the day Rav Yosef Karo teaches a law that to perform both mitzvos, the Biblical reveals the somewhat surprising commandment should be done and Ipreeminence of the mitzvah of reading kerias HaMegillah, which is only a the Megillah: Rabbinic commandment, should be .set aside מבטלים תלמוד תורה לשמוע מקרא מגילה Since these two rulings appear to קל וחומר לשאר מצות של תורה שכולם ,lead to inconsistent conclusions נדחים מפני מקרא מגילה שאין לך דבר This ruling relates solely to an instance the position of the Rema deserves שנדחה מקרא מגילה מפניו חוץ ממת מצוה. The study of Torah is stopped for the when there is sufficient time to perform further scrutiny. The first ruling, purpose of fulfilling the mitzvah of both mitzvos. However, if it is impossible that kerias HaMegillah should be reading Megillas Esther; all the more so, to perform both mitzvos, there is no done first, implies that the mitzvah other commandments of the Torah are Torah commandment that is pushed off of kerias HaMegillah is of higher overridden by the reading of Megillas to fulfill the Rabbinic commandment of rank than Torah commandments. Esther — with the exception of the reading the Megillah. However, the second ruling, that burial of the dead. a Torah commandment should be To summarize, the Rema rules that if the one mitzvah performed when The Rema, Rav Moshe Isserles, there is sufficient time left in the day there is insufficient time to do both, qualifies this ruling and writes: to perform both kerias HaMegillah and implies that Torah commandments a Biblical commandment, the mitzvah are of a higher rank than kerias וכל זה לא מיירי אלא בדאיכא שהות לעשות of kerias HaMegillah should be done HaMegillah. These two implications שתיהן אבל אם אי אפשר לעשות שתיהן first and the Biblical commandment conflict! Which mitzvah ranks אין שום מצוה דאורייתא נדחה מפני מקרא should be done second. However, if higher: kerias HaMegillah or Torah מגילה.

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 commandments? Why, when there Given the grandeur and magnificence of human grandeur and power, is sufficient time to perform both of the revelation of G-d in the discovering the inner emptiness of the Torah commandment and kerias deliverance from Egypt — as opposed such a life. , does the mitzvah of to the more concealed role that G-d HaMegillah On the flip side, the Jews observed Megillah take precedence, and when plays in the Purim story — the Jewish Mordechai stand up for his ideals, only one of the mitzvos can be People’s passionate acceptance of the refusing to bow down to Haman. The performed, the Torah commandment Torah during Purim, in comparison to Midrash Aggadas Esther (3:2) explains take precedence? Sinai, calls for explanation. that initially the Jews were quite upset Torah commandments are given Commenting on Megillas Esther with Mordechai, fearing correctly that priority throughout halacha; so the (9:26), Rashi informs us that the Mordechai's disrespect would lead second ruling — that they should holiday of Purim was adopted as a Haman to seek retribution against be performed over the Rabbinic result of the lessons learned by the all of them. Mordechai, the talmid commandment of kerias HaMegillah Jewish people when they analyzed chacham and Torah leader, showed the when only one can be done — the main characters of the Purim people that the essential principles of requires no defense. The first ruling story. These realizations paved the Torah cannot be compromised, and however, that kerias HaMegillah way for kiymu vikiblu Hayehudim, the are indeed indispensable if life is to should be performed prior to a Torah Jewish People’s renewed acceptance have any value. When the Jews saw commandment, requires explanation. of the Torah from love. The Jews that Mordechai achieved success and The key to understanding this recognized that Achashverosh his enemies fell by the wayside, they inconsistency may lie in a famous was a materialistic individual who understood that when Jews stand believed that the greatest good in steadfast and committed to core values aggadeta found in Tractate Shabbos (88a). Describing events shortly life was the acquisition of wealth and to a Torah life, G-d’s providence before the giving of the Torah at and luxury. His sense of self was tied assists them and good defeats evil. to riches and fortune, as described Sinai, the Torah writes, “. . .and Moshe In another example, Esther’s courage when Achashverosh hosts the party brought the nation out from the and shrewdness in discrediting of the millennium. During this camp to greet G-d and they stood Haman and securing the support party, his wife becomes just one in the underneath of the mountain” of Achashverosh also impacted the more showpiece to be exhibited to (Shemos 19:17). Rav Avdimi explains Jewish people. Esther astutely does the public and admired. When the that G-d held Mount Sinai over the not immediately accuse Haman. By Jews observed how Achashverosh’s heads of the Jews and told them that inviting Haman and concealing her philistinism had corrupted his family if they did not accept the Torah, they motivation, Esther plants seeds of values and led him to kill his wife, would be buried under the mountain. doubt in Achashverosh’s mind, causing they saw firsthand the folly of a life The Gemara continues by noting him to question Haman’s intentions centered on material goods, fame, and that this explanation would seem to and loyalty to the king. He begins to fortune. At the same time, Haman be a moda’ah rabbah le’oraysa, a great worry that perhaps something is going considered the attainment of power protest against the Jews needing to on between Haman and Esther, and and position to be the good in life. His be accountable for the performance starts to wonder if Haman has ulterior ego was invested in gaining respect of mitzvos, since they only accepted motives in arming the populace and as a powerful leader who must be the Torah out of fear and coercion. seeking the destruction of the man honored and obeyed. Haman rose to Rava addresses this challenge and who had saved Achashverosh’s life. the upper echelons of the government responds that the Jews nevertheless When Esther finally exposes Haman, and wielded great influence and accepted the Torah again in the days Achashverosh is relieved to learn that power. However, he achieved no of Achashverosh. Rava teaches that Esther is loyal to him, and he is ready contentment on account of just one in response to the experience of the to act quickly to execute Haman. man, Mordechai the Jew. Witnessing events of Purim, the Jews renewed Esther’s use of tremendous cunning to the power of just one man to destroy their acceptance of the Torah — this bring about Haman’s downfall showed the state of mind of this tyrant, second time out of ahava, love. that a person living a life guided by the Jews saw through the illusion

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Torah is quite capable of acting and obligation of krias HaMegillah. is a fulfillment ofahavas Hashem at the succeeding in the general culture. However, the fulfillment — thekiyum highest level, it is performed before Overt miracles like those that G-d hamitzvah — is a fulfillment of a other mitzvos, even those that are performed when He took the Jews out Biblical commandment and a primary Biblical obligations. objective of the entire Torah: of Egypt promote yiras Hashem, fear In summary, when it comes to ,determining the order of performance ואהבת את ה' אלקיך בכל לבבך ובכל נפשך of G-d, a sense that we are indebted to the chashivus — (significance) of the ובכל מאדך. Him and have no choice but to keep His mitzvos. Ahavas Hashem, love You shall love your G-d with all your kiyum hamitzvah is the determinant, of G-d, comes from appreciating the heart and all your soul and all your and when only one of two mitzvos can beauty of Torah and how following its might. be performed, the relative madrega ideals leads to the most fulfilling life. It The rulings of the Rema can now be (level) of the chiyuv hamitzvah is the is only when G-d is in the background understood. When we confront a determinant. — His name not even mentioned in situation in which we can fulfill only The notion that individual obligations the text — that the superiority of the one of two mitzvos and one of the and tasks participate in a larger Torah way of life can become manifest obligations will have to go unmet, framework of greater importance is to the people and excite and inspire prioritization is determined by the instructive for those who are involved them to undergo a kabala me’ahava, an level of the obligation of the mitzvah. in the education of our youth. While acceptance of Torah from love. A Biblical obligation outranks a our individual subjects and classes The notion that the theme of Purim Rabbinic obligation and the mitzvah are of significance and merit attention is kabalas HaTorah meahava enables of kerias HaMegillah is set aside. and respect, we should not lose sight us to resolve our question as to why However, when there is sufficient time of how they fit into the overarching kerias HaMegillah is given precedence for both obligations to be met and goal of developing our students into in the order of performance, even to the issue is which mitzvah to do first, young men and women committed to a Biblical commandment. A mitzvah prioritization is determined by the the love and service of G-d through an can be broken into two components: level of the fulfillment of the mitzvah. allegiance to Torah and mitzvos. the chiyuv hamitzvah — the obligation Since the mitzvah of kerias HaMegillah of the mitzvah — and the kiyum hamitzvah — the fulfillment of the mitzvah. In many situations, the obligation and the fulfillment are one and the same. However, sometimes there is a divergence between the two. To illustrate this, if a student receives detention on a Tuesday and spends 15 minutes at a desk in the classroom, the obligation is to do detention, and the fulfillment was doing the detention. However, if a student receives detention on a Friday and serves detention by helping prepare the cholent for kiddush, the The notion that the theme of Purim iskabalas obligation is to serve detention, but HaTorah meahava enables us to resolve our question the fulfillment also includes honoring Shabbos. A similar situation exists as to why kerias HaMegillah is given precedence regarding the mitzvah of kerias in the order of performance, even to a Biblical HaMegillah. The obligation — the chiyuv hamitzvah — is a Rabbinic commandment.

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 The Eternal Message Rabbi Nathaniel Helfgot of Zachor Chair of the Torah She-Baal Peh Dept. at SAR High School Rabbi of Congregation Netivot Shalom in Teaneck, NJ

AMALEK, THE KINGSHIP OF SAUL AND THE KINGSHIP OF GOD*

he Haftarah read in synagogue best animals, but they destroyed the on Shabbat Zahor, prior weak and bad quality livestock” (verse to Purim, Shmuel 1: Ch. 9). God decides to strip Shaul of T15 details the Divine command to the kingship and sends the prophet King Shaul to wage total war against Shmuel to inform him of this decision. the Amalekites in the area, with the Shmuel is told that Shaul had gone explicit command to eradicate them to the Carmel region and had built all, from young to old,1 as well as a monument to himself — “ve-henei destroy all the cattle and spoils of matziv lo yad” (verse 12) and has war. To emphasize the point, God now returned to Gilgal. Shmuel goes (through Shmuel) commands him down to Gilgal and informs him of the lo tahmol alav — Do not show any Divine decision, and the rest of the mercy on (Amalek) (verse 3). Shaul “Va-Yahmol Shaul ve-ha-Am al Agag chapter presents the unfolding of the engages in battle and defeats the ve-al meitav ha-tzon ve-habakar . . . dialogue between Shmuel and Shaul Amalekites decisively. However, in ve-Al kol ha-tov, ve-khol ha-Melakha concluding with the rupture between violation of the Divine command, ha-nimveza ve-nameis otah heherimu them that would never be repaired, he spares the life of Agag, King of — Shaul and the people showed as well as the loss of the kingship by the Amalekites, and both he and the mercy upon Agag and on the best of Shaul. people spare a portion of the cattle: the sheep and cattle . . . and on all the As many have noted, this narrative

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 It makes perfect sense that in Parashat Beshalah the war against Amalek is seen as a unique cosmic battle between God and the Amalekites, and not simply another battle. plays off the previous stories The Israelites have just left Egypt relating to Amalek in the Torah. and crossed Yam Suf. As the Song For example, the text in Sefer at the Sea makes clear, the rest of Shmuel Ch. 14 just prior to the the world was profoundly shaken command to destroy Amalek in by the events of the Exodus. The Ch. 15, summarizes Shaul’s reign entire world was overcome with by stating: awe and the nations in the Land of Israel were gripped with fear. “Ve-Shaul lakhad et ha-melukha, Into this reality comes Amalek, va-yilahem saviv be-khol oyvav with no territorial ax to grind, nor be-Moav, be-Amon — Shaul consolidated the kingship under political or religious grievance MAKE THE his control and fought against all of against Israel, and he engages in an unprovoked attack. It is literally the surrounding enemies.” MOST OF YOUR an attack on God’s people for no This verse is an echo of the verse in human, rational reason. Moreover, SUMMER the Torah (read as part of Parshat it undermined the aura around Zakhor): Israel and God’s plan. Hazal, in “Ve-Haya be-haniah lekha Hashem their vivid fashion, captured it in a Elokekha mikol oyvekha . . . timheh famous midrash (cited by Rashi in et zeikher Amalek — When the Parashat Ki Tetzei Ch. 25:18): Earn a Master’s in לשון קר וחם, ציננך והפשירך מרתיחתך, Lord Your God will give you peace שהיו כל האומות יריאים להלחם בכם, . . from all your surrounding enemies Social Work ובא זה והתחיל והראה מקום לאחרים. you shall blot out Amalek.” Shaul . Flexible Schedule • משל לאמבטי רותחת שאין כל בריאה and the Israelites have reached the יכולה לירד לתוכה, בא בן בליעל אחד historical point that the fulfillment • Classes Live Online קפץ וירד לתוכה, ואף על פי שנכווה, of God’s command to destroy Limited Scholarships • הקרהו בפני אחרים. Amalek can now be put into action. For all the nations were afraid to war Available Let us briefly examine the reasons against you and this one came and the Torah hints at to explain why began to point out the way to others. Amalek is treated in this unique A parable! It may be compared to a manner, and not like all other boiling hot bath into which no living To Learn More Contact: enemies of Israel. Through this we creature could descend. A good-for- [email protected] will gain a better understanding nothing came, and sprang down into of Shaul’s fateful errors. If we it; although he scalded himself, he look at the passage in Parshat made it appear cold to others. Beshalah in Sefer Shmot Ch. 17, In light of this, it makes perfect the timing of the attack and its sense that in Parashat Beshalah framing is critically important. the war against Amalek is seen as

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 a unique cosmic battle between God I believe this is also hinted at in the — meitav hatzon” while destroying and the Amalekites, and not simply curious piece of information that the the lower quality animals. Shaul, another battle. This is made explicit text shares with us, which is that when in fighting the battle has, in effect, by Moshe, who upon conclusion of Shaul was returning from the battle, adopted an Amalekite ethos. He the battle is told by God that God will he erected a monument — a yad — to has become, to an extent, the very “blot out Amalek.” Moshe then builds himself (15:12). Shaul transformed a thing he was supposed to fight and an altar called “God is my banner,” battle that was supposed to represent eradicate. which he explains to mean: “Ki yad al a Divine conflict against absolute evil keis Y-ah milhama LaHashem mi-dor into another notch in his belt as a Endnotes dor — For God’s hand is upon God’s regular king fighting off his enemies. Throne, The Lord will wage war against In place of yad al keis Y-ah it is *Some of the ideas in this essay are based Amalek from generation to generation.” replaced by a yad to himself! on ideas I have heard from my dear friend The Torah hints at this idea of war and teacher, Rabbi David Silber, one of the In Devarim Ch. 25 the Torah focuses master scholars and teachers of Tanakh in our against Amalek being a milhemet on a different element of the unique generation. Hashem earlier in this section, evil of Amalek: 1. It is worthwhile to note that in the peshat informing us that when Moshe would reading of the Torah itself there is no explicit command to destroy every last one of the זָכֹור אֵ ת אֲ ֶׁשר עָ ָ הׂש לְָך עֲמָ לֵ ק ּבַדֶרֶ ְך ּבְצֵאתְ כֶ ם raise his hands, “yadav,” the Israelites .Amalekite people. The Torah in Shmot Ch מִ ִ ּמצְרָ יִם. אֲ ֶרׁש קָרְ ָך ּבַדֶרֶ ְך וַיְזַּנֵב ְ ּבָך כׇל would be successful in battle. As speaks of God’s unending battle against 17 הַ ֶּנחֱ ָ ׁשלִים אַחֲרֶ יָך וְאַתָ ה עָ יֵף וְיָגֵעַ וְ לֹא יָרֵ א the rabbis noted, in Moshe raising Amalek from generation to generation where אֱֹלקִ ים. his hands, the people would turn “Remember what Amalek did to you he will “erase” the Amalekites, while the heavenward and recognize God as the passage in Devarim Ch. 25 speaks of a human real author of their success. . . . how, undeterred by fear of God, he obligation to “erase” Amalek. It is only in the surprised you on the march, when you In our chapter in Shmuel, part of book of Samuel that there appears an explicit were famished and weary, and cut command to kill each and every member Shaul’s mistake in leaving King Agag down all the stragglers in your rear.” of the Amalekites, from young to old. The and parts of the cattle alive, is that it Amalek must be destroyed because weighty moral and ethical challenges that shows that he is treating the battle as a this issue posed (and continues to pose) they are a foe who attacks the to rabbinic thinkers throughout the ages is standard one. He has not internalized weak and the hungry, those most it as a fulfillment of a unique Divine beyond the scope of our essay. For some vulnerable and at risk. They represent contemporary treatments of the issue see: R. struggle — a milhama la-Hashem. the exploitation of the most fragile Yaacov Medan, “Amalek” in Al Derekh Ha- It is only in the context of such a members of society, the opposite Avot (Michlelet Herzog, 2001), pp. 319-397; R. Shalom Carmy, “The Origin of the Nations unique war that a command to kill of the compassionate and merciful everyone could ever be justified. and the Shadow of Violence: Theological message of God to the world, of derekh Instead, Shaul leaves Agag alive, Perspectives on Canaan and Amalek” in Hashem la’asot tzedakah u-mishpat. War and Peace in the Jewish Tradition (Ktav/ possibly reflecting some real-politik Yeshiva University, 2007) pp. 163-200; R. approach of professional courtesy In fighting against Amalek, Shaul Norman Lamm z”l, “Amalek and the Seven or some plan to use Agag for some spares Agag, the king, the highest and Nations: A Case of Law vs. Morality,” ibid, other purpose. Similarly, in leaving most powerful member of the society, pp. 201-238; R. Nathaniel Helfgot, “Amalek, alive the best cattle, he has treated while killing out the simple people, Ethics and Halakhic Development” in The the Amalekite peasants and citizens. YCT Rabbinical School Companion to the the battle as a regular war in which Book of Samuel (Ben Yehuda Press, 2006) pp. booty is captured, given out to curry Moreover, the text emphasizes that 79-96. favor or to keep the people satisfied. Shaul spared the “best of the flock

Find shiurim and articles on Parshat Zachor at www.yutorah.org/parsha/zachor

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Megillat Esther and Rabbi Yaakov Jaffe Tehillim Dean of Judaic Studies, Maimonides School Rabbi, Maimonides Kehillah

WHY WOULD MORDECHAI RECITE THE PSALM FOR CHANUKAH? “MIZMOR SHIR CHANUKAT HABAYIT” AND THE SUDDEN REVERSAL OF FORTUNE

s with most mitzvot, the something close to it, even if we do primary obligation of not yet appreciate or understand the reading the Megilah occurs connection between the verse and the duringA the daytime of the holiday.¹ law in question. In this case, we have Still, though the Mishnah does not reason to further suspect that there mention a nighttime reading, Rebbi is more to the link between Purim Yehoshua ben Levi teaches (Megilah and this chapter of Tehilim, as Esther 4a) that there is also an obligation to Rabba 10:5 argues that the characters pre-read the Megilah on the night of — but mentioned nothing about of the Megilah, from Mordechai to Purim as well. The Talmud explains a daytime and nighttime! Second, Esther to Haman, all recited parts possible basis for this teaching from the verse comes from Tehilim 30, a of this chapter of Tehilim while the familiar verse in Mizmor Shir, psalm disconnected entirely from Mordechai was paraded through the Psalm 30, recited daily: “So that he the holiday of Purim!² This essay city of Shushan on the king’s horse. will sing to You — honor — and not will unpack the connection between We are clearly missing something be silent; Hashem is my G-d, forever this verse, the holiday, and the times if the Talmud and Midrash both I will praise you!” Rashi explains: of night and day, and in the process connect this chapter to the Purim “Sing to You honor — by day,” and deepen our understanding both about holiday, yet we cannot see the slightest “not be silent — by night”; thus the an important prayer that we recite connection. verse proves that the Megilah is also every day and also about our reading Maimonides students study Bei’urei read the night before, as we both sing of the Megilah and our celebration of Ha-tefilah, the meanings of the its praises to G-d in the daytime, and Purim.³ prayers, and have done so since the are also not silent of praise the night school’s founding under Rabbi Joseph before. When seeking to explain different scriptural derivations for laws in the B. Soloveitchik, the Rav z”l, decades This derivation is shocking for two Talmud, we should take the approach ago. They learn to inspect the morning reasons. First, the verse only spoke that the drasha of the Talmud does, psalm, Mizmor Shir, and realize that about a doubled praise — singing indeed, reflect a simple reading of its central message is not about the G-d’s praises and not being silent the text, the pshuto shel mikra, or Temple mentioned in its introductory

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 verse, but rather about G-d’s ability to This dimension of sudden reversal not reference either Purim or the save those in need — and thus bears is captured by the first word of the daytime and nighttime readings, we much greater closeness to the holiday penultimate passuk, a word familiar to can now understand that the Gemara of Purim than we first imagined. anyone come Purim time: “hafachta” actually used a shorthand to show Mizmor Shir contains many elements — You have reversed it, which is that the entire chapter is really about that are typical of other chapters of echoed by a key word of Megilat reversals like Purim, and how so often, Tehilim: a prayer uttered in difficult Esther (9:1, 22): “ve-nahapoch hu.” those reversals come with sorrow moments (30:9), a depiction of We start to see a greater connection at nighttime and salvation in the Hashem’s salvation (30:3-4, in this between this psalm and the holiday morning.⁵ Indeed, Jews have had the case healing from potential death), of Purim now that we realize that practice of reciting this psalm both at praise of Hashem because of the they are each about the idea of G-d’s night as a way to plea for protection in salvation (30:2, 5, 13), and even a wonderous and sudden reversal of worrisome times,⁶ and in the morning section explaining why David was our fortunes. Indeed, if we were to ask in appreciation of the salvation of the confident that he would be saved which Biblical figure went to sleep one new day.⁷ The prayer and the praise (30:6, because Hashem is angry for night wearing sackcloth and woke up are two sides of the same coin, as the only a short time, 30:10, because the the next morning wearing a belt of joy difficult situation of the past becomes living praise G-d and not the dead). the clear answer would be Mordechai the salvation of the new morning. in the Megilah. What makes it stand unique from The Megilah is read first at night to the other psalms is how it describes To return to our initial questions, highlight the urgent mourning, tears, four reversals that accompany G-d’s though the short quote of Psalm sackcloth (4:3) and even eulogy of sudden redemption. 30 quoted by the Gemara does the Jews of Shushan when the king “At night, tears sleep — but in the first made his decree against the Jews. morning are songs of praise” captures The reader of the Megilah is fasting, two reversals: At night, David went to The Talmud teaches that and the tune of Eicha brings the sleep crying, worried and suspecting the Megilah must be read congregation to tears when the words that because of his illness he might capture the dread felt by the Jews at not wake up the next morning — but twice, in order to ensure the time. And then the same words are in an instant felt healed the following we have ample time and read in the morning — but this time morning, so much so that he turned highlighting the praise, song, dance, to praise! Night turns to morning and space to highlight both and happiness after salvation. Thus tears to happy song, as the speaker’s the sorrowful feelings the Talmud really teaches that the situation is reversed overnight! Megilah must be read twice, in order The penultimate passuk adds two of tragedy and also to ensure we have ample time and more reversals, “you have opened the joyous feelings of space to highlight both the sorrowful my sackcloth,” a sign of mourning feelings of tragedy and also the joyous (Esther 4:1-3), and “You tied upon salvation. It is too much feelings of salvation. It is too much me a belt⁴ of happiness”; and also that to read the Megilah once to read the Megilah once and expect eulogy turns to a happy dance! This to feel both aspects at the same time, chapter uniquely captures a sense and expect to feel both so better to read it twice, and capture that G-d’s salvation can come almost aspects at the same time, both the feelings of night (not being in an instant, and totally reverse our silent) and the feelings of day (singing fortunes in the blink of an eye. so better to read it twice. praise). The holiday of Purim is the holiday of reversals, and Megilat Esther Find shiurim and articles on Tehillim at is the scroll that tells the story of instantaneous reversals. We www.yutorah.org/nach/tehillim experience this ourselves each year as we go through the holiday, feeling

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 at first the sad feelings of sorrow, Rabbi Reuven Margoliot in Ha-Mikra Ve- and then turn to the happy feelings Ha-Mesorah (16–20), who says the song of joy when the text is re-read the is “On the occasion of the groundbreaking of the temple,” and includes David’s next morning. reflections on the groundbreaking of the May we all feel these complex temple in the final chapter of Shmuel Bet, after the nation was healed from a emotions at this year’s Purim tremendous plague. as well; and may the one-year anniversary of the sorrow for 3. A second derivation comes from Psalm 22. This psalm begins with a description many in our communities reverse of day and night (22:3), so it is easier to itself and turn into feelings of, see its connection to Megilat Esther. It “the month that turned for them is also titled “Al Ayelet Ha-Shachar,” or from agony to happiness and from morning star (Radak), which is the Hebrew mourning into holiday.” translation of Esther’s name according to Targum Sheini to Esther 2:7 (from Persian “Setareh,” etymologically related to the Endnotes Greek word “Aster,” the Latin “Stella,” and ultimately the English word “Star”). It is 1. See Tosafot Ha-Rosh Megilah 4a, also one of the only Tehilim to feature and stated less strongly in the Tosafot the word kelev, or dog, (17, 21), which on the page to Megilah 4a. This carries may allude to the Persian kings, see Rosh implications for those who will only Hashanah 4a, and my observation in Frame attend one of the two readings of the et al. A Common Cultural Heritage (2011), Megilah — that it is preferable to 192. Psalm 22 is connected to Megilat attend the daytime reading and not the Esther across Rabbinic literature (Midrash nighttime one. This also explains why Tehilim 22, Yoma 29a, Megilah 15b). the She-hechyanu is repeated during the 4. “Vate’azreini” coming from the root day, though it was already recited the a.z.r, meaning to tie a belt as in the NEW MS IN night before, since the daytime reading morning blessing “Ozer Yisrael Be- is more crucial. [Some misunderstand Gevurah.” It is often misunderstood as MARRIAGE Magen Avraham 692:1 as arguing that the coming from `.z.r., to aid or assist. daytime She-hecheyanu exists primarily AND FAMILY to apply to the mitzvot of the day, but 5. I would even go so far as to suggest that careful inspection of his language reveals if this psalm is recited on Chanukah, it is THERAPY the bracha primarily applies to the main because then, too, the Jews went to sleep Megilah reading, the one of the daytime.] in sorrow thinking that the oil had been A third proof that the major reading is in used up, and awoke to joy when it was still the daytime is the fact that our status for left; it is not recited just because of the Purim of the 14th and 15th is set based on word “chanukah” in the title of the Psalm. our location in the morning of Purim not 6. Semag, end of Positive Commandment Prepare to Create the evening (Rashi, Megilah 19a). Finally, 18, based on what appears to be a different Positive Change in the some note that the reading of the Megilah version of Shavuot 15b. Our siddurim Lives of Others early on the yom ha-kenisah may have been include the other psalms of Shavuot 15b — limited to the morning reading only (Or Psalm 3 and Psalm 91 — in the nighttime Zarua 2:369), because it is the primary Shema service, but not Psalm 30. mitzvah. 7. Mizmor Shir was only added to the Your Journey Starts at: 2. The psalm is more connected to morning tefilah in the 17th century, but yu.edu/ferkauf Chanukah than it is to Purim, and it is it is now standard in most siddurim. the supplementary psalm recited on each However, it is incorrectly dubbed part of day of Chanukah, according to Mesechet Psukei Dezimrah. Since it appears before Sofrim (18). Commentaries struggle Baruch She-amar and since it is a Psalm to determine the larger connection of petition more than praise, it should be between the heading of the psalm “A understood as a Psalm recited upon rising, song on the occasion of ‘Chanukat Ha- parallel to its recitation before sleep (see bayit’,” its subject that involves death and previous note), not as the “introductory healing, and its author David. The best Psalm to Psukei Dezimrah.” interpretation may be the one offered by

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Baruch Mordechai Rabbi Josh Maslow, ASW

and Arur Haman Judaic Studies Faculty and Guidance Counselor, YULA Boys High School, Los Angeles

PURIM WITH THE SLONIMER REBBE: A PATH TO PERFECTION

abbi Sholom Noach make sense of it. After all, Purim is a Berezovsky, better known as day where we can attain great heights. the Slonimer Rebbe (1911– It is a day of kabbalos haTorah b’ratzon, R2000), has a magnificent approach to a day when we willingly accept the the day of Purim. In a stunning piece,1 Torah, and so much more. One that he manages to encapsulate the day requires our complete consciousness in its entirety, weaving together the and full use of our faculties! mitzvos (commandments) of the day He suggests that if read carefully, into a single entity. According to the Rava could be telling us that the Slonimer Rebbe, Purim is a “path to object we are supposed to become perfection,” a day where we can reach inebriated with is the day of a sense of shleimus (completeness) Purim itself, not wine. “Chayav in our avodas Hashem (service of inish l’besumei b’Puraya,” a person Hashem). Haman l’baruch Mordechai,” which is obligated to become intoxicated He bases his approach on a fascinating means, “One is obligated to become “with Purim.” Meaning to say, the interpretation of a challenging inebriated on Purim until he does not medium through which we become and cryptic passage in Chazal. The know the difference between blessed intoxicated is the day of Purim itself, Gemara (Megillah 7b) quotes Rava be Mordechai and cursed be Haman.” with all its incredible revelations and who states, “Chayav inish l’besumei Troubled by this statement, the opportunities. The obligation of the b’Puraya ad d’lo yada ben arur Slonimer Rebbe wonders how we can day is to allow ourselves to be swept

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 away by the experience of awesome Complete in our Relationship a miracle. At the time of this miracle holiness and closeness to Hashem. with Hashem though, Bnei Yisrael were participants With this he interprets the end of the in Achashverosh’s debaucheries. There are times in life when we feel Nonetheless, Hashem miraculously phrase, “ad d’lo yada ben arur Haman close to Hashem, when we keenly orchestrated the series of events l’baruch Mordechai,” to directly relate feel His help and guidance. In these leading up to her death. We learn from to the mitzvot of the day, namely moments, we feel our lives infused this that even when we are doing the reading the Megillah, mishloach manos with meaning and joy. These times wrong thing, we are still beloved unto (sending gifts), andkabbalos haTorah can be described as those of “baruch Hashem, and we recognize that our b’ratzon. Mordechai.” But there are also connection to Hashem is not severed The Maharal (Rabbi Yehuda Loew, times when we feel distant from by our sins. We reach a state of “ad 1512–1609) notes2 that there are Hashem, when He seems hidden and d’lo yada ben arur Haman l’baruch three critical dimensions of our avodas uninvolved. These are times of arur“ Mordechai,” when we realize “bein kach Hashem that we must perfect. We Haman.” u’bein atem keruyim banim,” 4 regardless must be complete in our relationship On Purim, Megillas Esther allows us of what we have done or how far we with Hashem, complete in our to realize that Hashem loves us always, have strayed we are always Hashem’s relationship with others, and complete regardless of our shortcomings. children. in our relationship with ourselves. The Chassam Sofer (Rabbi Moshe The mitzvos of Purim correspond to Sofer, 1762–1839) writes3 that of Complete in our Relationship these three: 1) Reading the Megillah all the miracles in the Megillah, with Others corresponds to our relationship the greatest was the execution of with Hashem. 2) Mishloach manos Vashti. Her overthrow was essential Each and every one of us has people corresponds to our relationship with for Esther’s rise to power and the we feel close to, who we love and others. 3) Kabbalas haTorah b’ratzon eventual salvation she brought. can count on. These people are the corresponds to our relationship with Achashverosh loved Vashti deeply; “baruch Mordechais” of our lives. There ourselves. In each of these, suggests she had transformed him from a stable are also people we encounter who the Slonimer Rebbe, there is a concept boy to a king. His acquiescence to her we don’t view in such a positive light, of arur Haman and baruch Mordechai. 5 execution, then, was nothing short of our “arur Hamans.” On Purim, we

There are times in life when we feel close to Hashem, when we keenly feel His help and guidance. In these moments, we feel our lives infused with meaning and joy. These times can be described as those of “baruch Mordechai.” But there are also times when we feel distant from Hashem, when He seems hidden and uninvolved. These are times of arur“ Haman.”

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 fulfill the mitzvah ofmishloach manos, sending gifts of food to one another Another Take on to engender friendship. Some suggest Arur Haman and Baruch Mordechai that it is a greater mitzvah to send יש מפרשים כי ארור המן עולה למנין ברוך מרדכי ... ובעל המנהגות כתב ונראה mishloach manos specifically to an בעיני שפיוט היה שעל הבית האחד עונין ארור המן ועל הבית האחר עונין ברוך enemy.6 Throughmishloach manos, we מרדכי וצריך צילותא שפעמים שאין אדם מתכוין וטועה. reopen lines of communication and אבודרהם, פורים make amends. Through this mitzvah then, we achieve “ad d’lo yada ben arur [What does it mean that one doesn’t know the difference between the Haman l’baruch Mordechai,” a sense blessing of Mordechai and curse of Haman?] Some explain that “arur of unity where every Jew becomes Haman” is the same value (in gematria) as “baruch Mordechai.” The cherished and loved. “Ba’al HaMinhagot” suggested that they used to sing a song and the refrain of one stanza was “arur Haman” and the refrain from the next Complete in our Relationship stanza was “baruch Mordechai.” Reciting the proper refrain without with Ourselves making a mistake requires a sharp mind. Avudraham, Purim When we examine our relationship with ourselves, we also find a whole new way of life. In the words avodas Hashem! dimensions of “baruch Mordechai” of the Maggid of Mezeritch, we come and “arur Haman.” When we engage to the recognition of “m’lo kol ha’aretz in spiritual pursuits such as tefillah Endnotes kinyaneacha,” 8 that the entire world is or Talmud Torah, we feel in tune full of “kinyanecha,” ways of acquiring 1. Nesivos Shalom, Maamarei Purim, Maamer with ourselves. We focus on Hashem, and accessing You, Hashem. Chayav Inish L’besumei B’Puraya Ad D’lo Yada. and we feel self-actualized. This is a 2. Derech Chaim chapter 1 mishna 2. time of “baruch Mordechai.” When we deal with the mundane, however, Conclusion 3. Toras Moshe, Megillat Esther pg. 373. we may feel a disconnect between 4. Gemara, Kidushin 36a. our neshama (soul) and guf (physical In life, we often find ourselves vacillating between times of confusion 5. The lonimerS Rebbe offers an important body). When doing business or psychological insight as he notes that we can eating, our mind is not focused on and times of clarity. Regarding all view others in this manner for one of two avodas Hashem, and we may feel as if three dimensions, we at times feel reasons: 1) Certain people in truth are not we are not fulfilling our potential. This a sense of distance and disconnect. such good people, 2) When we are in a state of depression or despair, we tend to view is a time of “arur Haman.” On Purim We can feel isolated from Hashem, from our colleagues and friends, and others as being imperfect and focus on their we reach a point of “ad d’lo yada.” We flaws. recognize that regardless of whether even from our true selves. On Purim, these lines between darkness and 6. Kovetz Halachot Purim chapter 15 halacha we are involved in the majestic or the 33. See also footnote 41. mundane, both are avodas Hashem light, between arur Haman and baruch Mordechai become blurred. It is a day 7. Pachad Yitzchak, Iggros U’ksavim pg. 184- and should be conducted as such. As 185. Rav Yitzchak Hutner (1906–1980) where we come to the realization that 8. Tehillim 104:24. writes,7 we must learn to live a “broad we are always closely connected to life,” a life where everything we do is Hashem, where every Jew is a beloved seen through the perspective of avodas friend, and that every situation we Hashem, not a “double life,” one in encounter is one in which we can which we compartmentalize the parts fulfill theratzon (will) of the Borei of our day. Throughkabbalos haTorah Olam (Creator of the World). May b’ratzon on Purim, we are not just we all merit to achieve the Slonimer reaccepting the commandments we Rebbe’s vision of Purim, attaining need to perform, we are reaccepting great heights and true shleimus in our

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 WORLD-CLASS GRADUATE EDUCATION

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22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 The Berakha Rabbi Elliot Schrier of Geulah Rosh Beit Midrash, North Shore Hebrew Academy High School

CELEBRATING PARTIAL TRIUMPH

magine for a moment you were — in the words of the Tur: Ein ikar tasked with reconstructing, from ha-geula ba-layla — the essence of the memory, the tefillot we recite on redemption did not primarily occur at IPurim night. Some components of night — the paragraph should only be the prayer service are easy to conjure recited during daytime prayers. up and quickly come to mind: the The debate is reminiscent of a recitation of Maariv, filled with eager similar machloket that appears anticipation for the Megillah reading in Masekhet Berakhot (4B). The to follow; the reading of the Megillah At the beginning of a discussion of the Gemara there discusses the principle itself; the singing (and, in a pre- Purim tefillot, the Tur (O”CH 693) of semikhut geulah le-tefillah, the COVID world, dancing) of Shoshanat records a debate regarding whether halakhic obligation to ensure that Yaakov. But, for most of us, other or not we should recite U-Va Le-Tzion the berakha of Ga’al Yisrael, which parts of the tefillah do not leave the Goel — a brief paragraph that we say we recite immediately before same impression. Once Shoshanat daily toward the end of Shacharit Shemoneh Esrei, proceeds directly Yaakov has ended, the excitement has — after the Purim-night reading of into the Shemoneh Esrei without faded, and the hunger of Taanit Esther the Megillah. While Rav Amram any intervening interruption. While sets in, we recite a host of additional Gaon would recite the paragraph all agree that this principle applies prayers that we all-too-often mutter as immediately following Megillah during Shacharit, we encounter debate we are halfway out the door, rushing reading, others, the Tur notes, felt the as to whether the principle should to our break-fast meals. And while it prayers should not be said at night. apply to Maariv as well. On the one is difficult to label those additional TheTur explains that the paragraph hand, Rabbi Yochanan tells us that prayers a highlight of the Purim of U-va Le-Tzion primarily discusses semikhut geulah le-tefillah should apply liturgy, in truth, in their own subtle themes of salvation and redemption. to Maariv as well as Shacharit, and way they communicate a central Because the Purim redemption was one who is scrupulous in observing theme of our Purim celebration. only completed during the daytime this attains the exalted status of ben“

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Olam Ha-ba.” On the other hand, the Tur’s second opinion, the underlying reference to the Geulah Sheleimah, Gemara records the opinion of Rabbi premise of Rav Amram Gaon’s stance the Final and Complete Redemption, Yeshoshua Ben Levi, who maintains is central to the holiday of Purim. The we at times deliberately and at times that semikhut geulah le-tefillah is Gemara, Megillah 14A, offers several subconsciously connote a redemption unnecessary in the evening prayers. reasons why we do not recite Hallel on that is whole. “Redemption” has a ring The Gemara offers several Purim. According to Rabbi Yehoshua of finality to it. ben Karcha, we do not recite Hallel explanations for the machloket, but And yet, if we attempt to translate that because the miracle of Purim occurred in one, Rabbi Yehoshua Ben Levi’s perception of geulah to our day-to-day outside of Eretz Yisrael, and we reasoning is nearly identical to the lived experiences, we are all-too-often do not recite Hallel over miracles second opinion quoted by the Tur: left with nothing to celebrate at all. that occurred in Chutz La-aretz. In semikhut geulah le-tefillah is all about Moments of complete redemption another approach, Rava tells us that the redemption from Egypt, and that are difficult to come by, while life is the Exodus from Egypt warranted geulah was only completed during filled with half-victories and partial the recitation of Hallel because we the daytime. Hence, the practice of triumphs. Frequently, the victories went from being slaves to Pharaoh to semikhut geulah le-tefillah should be we do achieve open up their own serving Hashem exclusively; citing reserved for the daytime prayer of set of new concerns and anxieties. A Tehillim 113:1, Rava interprets: Shacharit, and should not be observed close family friend recently entered at the nighttime prayer of Maariv. Hallelu Avdei Hashem ve-lo avdei Paroh remission from cancer after months — praise those who serve Hashem of grueling treatment. He noted that, At the heart of each dispute appears and don’t serve Pharaoh. By contrast, now that he had finally achieved to be a question pertaining to how in the Purim story, there was no such the coveted “clean scan” that he had we view partial or incomplete geulah. complete redemption; we started aspired to since diagnosis, he now For one school of thought, partial as and ended avdei Achashverosh spends his days divided between or incomplete redemption is hardly . Even though avdei Achashverosh inexpressible gratitude and paralyzing worthy of recognition, let alone the immediate existential threat of fear over the possibility of relapse. celebration. If daytime is the primary Haman and his plot to destroy the On his better days, he succeeds in time of geulah, then liturgically, the Jewish people was miraculously focusing on the former. theme of geulah becomes the exclusive averted, at the end of Megillat Esther, province of the daytime prayers, and the Jews were still the subjects of And while, for most of us, that we will not highlight the theme at all Achashverosh. Both approaches tension is far less acute, to some when we pray at night. highlight the incomplete character of degree it is present for us all. We all According to the second school the Purim redemption story. have moments when we figuratively contemplate whether the partial of thought, however, redemption Yet, even as we omit Hallel on geulot of our lives are truly worthy of need not be complete to be worthy Purim, we still celebrate. Purim, celebration. And in those moments, of liturgical inclusion. We say U-va and in certain ways, the halakhically the holiday of Purim stands as a Le-tzion Goel and we emphasize the similar holiday of Chanukah, stand as model. When we recite the Al ha- berakha of Ga’al Yisrael at Maariv, models of our ability to celebrate and Nissim prayer on Purim and thank despite the fact that neither the Purim appreciate even partial and incomplete Hashem for the great-but-incomplete redemption story nor the Exodus redemption stories. from Egypt was complete at night. miracles that He did for our ancestors, Even partial steps toward redemption, Often, we tend to think ofgeulah in we remember to also thank Him for and perhaps even anticipation of the kind of binary terms espoused by the nissim she-bekhol yom imanu — the impending redemption, are part of the first school of thought outlined daily miracles wrought for us every above: is by its very nature day — that we mention in the very the process of geulah and warrant geulah recognition and appreciation. complete, and, when incomplete, it same prayer of Modim. Purim inspires cannot truly be considered geulah us to appreciate those incomplete While in practice, the Shulchan at all. When we use the term geulah, miracles that fill and animate our lives. Arukh rules in accordance with the and particularly when we use it in

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Purim and Rabbi Mayer Simcha Stromer Kabbalat HaTorah Judaic Studies faculty and Mashgiach Ruchani, Ida Crown Jewish Academy, Chicago

EDUCATION THROUGH INSPIRATION, NOT INTIMIDATION

n oft-cited yet troubling (they fulfilled that which they had Gemara (Shabbos 88a) previously accepted). regarding kabbalas HaTorah This passage poses several striking relatesA to the pasuk, “they stood at questions: (1) If we already said the foot of the mountain” (Shemos “naasseh v’nishma,” why was any 19:17). Rav Avdimi bar Chama coercion necessary? (2) What’s the explains that we learn from here that significance of the imagery employed: Hashem held the mountain over the a barrel hanging over our heads? (3) Jewish people like a barrel. He says: Shouldn’t the Gemara state, “here if you accept the Torah, good, but if will be your burial place” not “there?” not, there will be your burial place. (4) Why does Rava refer to the days Rav bar Yaakov says that this Acha of Achashveirosh and not the days of gives rise to a defense against the altogether, we are not accountable Esther or Mordechai? While these enforceability of the Torah. Rashi for violating it! Rava responds that questions are valid, most relevant to explains that upon reaching the this is no longer a concern because beis Purim is: How were we were forced (heavenly court), the we reaccepted the Torah in the days din shel maalah to accept the Torah? How did we Jews could claim that because we of Achashveirosh, as it says “kiymu reaccept the Torah? And what does were coerced into accepting the Torah vikiblu,” kiymu ma sh’kiblu kvar this mean for us?

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 To understand, let us take a look at a the body does not generally cause a When our educational methods seemingly benign Rashi. The Torah relocation of the mind. You cannot consist not of imposition of will (Bereishis 2:15) says that “Hashem “take” a person’s intellect, reasoning, or intimidation, but of motivation, placed man in the garden, to work it or predilections. You may succeed inspiration, and encouragement, and guard it.” Rashi (ibid.) notes that in forcing a person to do something, they are more likely to have a lasting when the pasuk says “Hashem took but because of that person’s free impact. man,” it means Hashem persuaded will, you can’t force him or her to This distinction relates to the Adam to enter Gan Eden. think something. That’s why, says the halachic sanctity of Eretz Yisrael. The Why would Rashi abandon the simple Maharal, Rashi teaches that Hashem Rambam2 discusses why the Land of took Adam with words, that is, He pshat of the pasuk? He could have said Israel needed to be sanctified twice. 1 that Hashem simply took — or placed persuaded him. He writes that although we sanctified — Adam there. Why the need for Based on Rashi’s explanation, the the land in the days of Yehoshua, it persuasion? After all,vayikach means Maharal develops the idea that even lost its kedusha upon our expulsion. to take, not to persuade. Moreover, though you can force people to be The Rambam explains that because Hashem does as He pleases. He physically present, you cannot expect the land achieved its kedusha through doesn’t need to convince anyone of them to be engaged or captivated conquest, the sanctification was anything — He can create and place unless you motivate them. A person’s temporary. Once the Olei Bavel (the man wherever He wants! Perhaps mind is not subject to your coercion. who came from Babylonia) arrived most challenging, if you look a few If this is true regarding God and in Eretz Yisrael, however, they psukim prior, the Torah (2:8) tells us Adam, it is certainly true for any acquired, and thereby sanctified the that “Hashem planted a Garden and human in a position of authority — Land of Israel through chazaka. R. placed man there!” employer and employee, parent and Ahron Soloveichik zt”l3 describes this sanctification as a slow, consistent, constructive development of the land. A methodical sanctification like this If a teacher educates through intimidation or would last eternally. The difference pressure, a child might sit quietly in class, but that between the sanctifications was that the first was accomplished through method will not be the most effective in cultivating a conquest and force while the second life of dedicated and inspired avodas Hashem. was achieved through organic, orderly growth. Perhaps this distinction of The Maharal Gur( Aryeh, Bereishis accomplishing through intimidation child, teacher and student. If a teacher 2:32) says Rashi is compelled to and conquest as opposed to educates through intimidation or interpret vayikach to mean persuade, accomplishing through inspiration pressure, a child might sit quietly in since the Torah already told us that and motivation will help us class, but that method will not be Adam was placed in Gan Eden. The understand the Gemara in Shabbos. the most effective in cultivating a Maharal expands and explains that Despite the fanfare with which the life of dedicated and inspired avodas “l’adam lo shayach lekicha,” you can Torah was given, we were not quite . On the other hand, if the never take a person, because the Hashem willing participants. The Gemara child’s is developed in a essence of a person is his intellect chinuch paints a frightening picture of the pleasant and constructive way, it has and his ability to be a deliberating, nature of Matan Torah. We had very a much greater chance of having a thinking being. You may be able to little choice in the matter. R. Meir lasting impact. Years before Rashi and physically move a person from one Simcha of Dvinsk (Meshech Chochma, Maharal, Shlomo HaMelech taught place to another, but by doing so, Shemos 19:17) goes as far as saying this lesson: (Mishlei 22:6) “Educate you have not necessarily moved his that Hashem’s Glory was so powerful a child according to his way, so that will, or his attitude. A relocation of and His Presence so acute that we had he will not go astray in his later years.”

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 no choice in the matter. Such clarity effectively removed ourbechira (free Internalizing Redemption איתא בגמרא אורה זו תורה. שמחה יום טוב. ששון מילה. ויקר תפילין. וצריך will). He observes that even though ביאור. ומה שינה הכתוב את טעמו ולא פירש ליהודים הי' תורה ויו"ט ומילה we didn’t have free will, it was still a wholehearted acceptance, a kabbalah ותפילין. אבל הענין הוא שזה עצמו היה הגאולה והישועה שהרגישו בנ"י זאת b’lev shaleim.4 Either way we look at בנפשותם. כי התורה היא האורה. והמילה ששון. כי בוודאי אותו הדור שזכו לנסים it, coercion or compulsion, we didn’t בכח התשובה. בוודאי נתעלו נפשותם. ובאו לאמונת התורה. ונתמלאו אורה choose to accept the Torah at Har בכח התורה. וששון בכח המילה כו' וזה עצמו מה שדרשו חז"ל הדר קבלוה בימי .Sinai אחשורוש. פרש"י מאהבת הנס. שמקודם היו בבחי' אמונה כמ"ש כפה עליהם ההר The kabbalas HaTorah at the end כו'. ועתה הבינו בעצמם חיבת התורה ומצות. וז"ש קיימו מה שקבלו כבר שמקודם of the Megillah, however, was הי' בחי' קבלה ואמונה ועתה נתגלה להם בפועל בנפשותם. fundamentally different. Purim שפת אמת פורים תרמ"ח ,was a time of hester panim; that is Hashem’s Divine Providence was The Gemara [commenting on the verse “The Jews had light, not abundantly clear to us. We happiness, joy and honor”] states light (orah) refers to Torah, were scattered and fragmented, happiness (simcha) refers to festival, joy (sason) refers to circumcision intimidated and broken. We were and honor (yekar) refers to tefillin. This requires explanation. Why did on the brink of annihilation. And the verse change the wording? Why not simply state “The Jews had yet, when it seemed like there was Torah, festival, circumcision and tefillin? The idea is that that the verse no hope for the Jewish people, we is describing how the Jewish people internalized their redemption and realized Hashem had been subtly salvation. They saw the Torah as light and circumcision as joy, because orchestrating our salvation through that generation merited miracles as a result of their repentance. They Vashti’s execution, the selection of elevated themselves and came to believe in the Torah and they were Esther, Mordechai’s overhearing filled with the light of the Torah. They were filled with joy as a result Bigson and Seresh, Achashveirosh not of circumcision etc. This is what our rabbis taught “they accepted being able to sleep, Haman’s “falling” the Torah again in the time of Achashverosh.” Rashi adds “from the on top of Esther. Hashem was in the love of the miracle.” Beforehand, everything was a result of faith, as background, quietly setting the stage our rabbis taught, “He placed the mountain over them like a barrel.” for our salvation. On the 14th of Now, they realized on their own a love for Torah and mitzvot. That Adar when we celebrated throughout is what our rabbis said “they fulfilled what they already accepted.” the kingdom, we saw Hashem in a Beforehand, their acceptance was based on faith. Now, something different light than at Har Sinai. This internal was revealed. time, we internalized that Hashem Sefat Emet, Purim 5648 was not an intimidating, frightening God but one who unconditionally Endnotes 3. Logic of the Heart, Logic of the Mind, pg. loves and cares for the Jewish people. 1. See also Gur Aryeh, Tzav 8:2, Korach 16:2, 167–8. Motivated by this realization, we Chukas 20:18. 4. See inside for further elaboration. See also reaccepted the Torah and reaffirmed 2. Hilchos Beis HaBechirah 6:16, Hilchos responsa Kanfei Yonah, #29. our commitment to Hakadosh Baruch Terumah 1:6. The sanctity of the Land of Hu. Israel gives rise to the ability to perform the mitzvos dependent on the land.

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27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Understanding the Rabbi Zvi Zimmerman Story of Vashti Rebbe and Mashgiach Ruchani, Fasman Yeshiva High School, Skokie

ACHASHVEIROSH'S BEAUTY PAEGANT: WHAT IS TRUE BEAUTY?

he Gemara, in Megillah 12b, Maharsha (Rav Shlomo Eidels) tells us that Achashveirosh says this suggestion came from became very drunk on the the king himself, not the people. T187th day of his party along with Achashveirosh told them that it was many of his officers. Their discussion not the clothing and jewelry that devolved into an argument about the made Vashti look beautiful; she had most beautiful women in the world, an amazing natural beauty. To prove with some claiming they were found it, he offered for her to appear without in Medes while others claiming that those clothes, and they all agreed. But they were from Persia. The king this answer is hard to understand in himself got into the fray by saying the context of our Gemara. that his wife was from Bavel and was Ben Yehoyada (Rav Yosef Chaim of more beautiful than anyone else’s. If Baghdad) says this discussion took his officers wanted to see her, he could herself refused and embarrassed place away from the king, but he prove it. They agreed, but added a Achashveirosh publicly, which led to overheard it. Once Achashveirosh request that was truly shocking: they her demise. suggested a beauty pageant, everyone did not want her to wear her queenly Why would the officers have said knew they were in trouble. If he clothing, which would set her apart such a thing to the king? Who asked them to bring their wives in from everyone else. Achashveirosh would do that and expect to live? and he found someone he liked, he drunkenly agreed, but Vashti

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 would have her husband killed and herself ready to go to the king she only then the queen because she is take her for himself. They had to stop saw either a tail sticking out of her married to me, not the other way the conversation before it got out of forehead (which was probably a huge around! When the opportunity to hand, so they suggested the following: pimple) or a form of skin disease on shame her before the whole kingdom “Your majesty, this will be impossible her forehead, and she was very upset presented itself, he took advantage of to judge! Because the queen has that she would not prove herself the it immediately. access to the best clothes and the best most beautiful of the land. He says Meam Loez says it is possible makeup and jewelry, she will appear Vashti was the only one who saw this Achashveirosh had the Jews in mind more beautiful than all our wives “tail” or “leprosy.” Her friends saw here. He knew they were sitting combined, but of course that would nothing at all. by themselves at his party, and he be impossible.” But lo and behold Malbim points out that there is a wanted them to sin. He had been — Achashveirosh thought that was story behind this story. Everyone trying this whole time to wear down a great idea — level the playing field their resistance and make them do and we will judge them all at the same things they should not be doing, but time! Beauty is a gift because of Mordechai’s influence, he The Vilna Gaon and the seferYosef had been unsuccessful. If he could get Lekach (Rav Eliezer Ashkenazi) both Hashem gives us to Vashti and some of the other pretty say Achashveirosh wanted to make utilize in our service to women to flaunt themselves, perhaps a parade, embarrassing the queen that would cause all the Jews to sin! tremendously by making her walk the Creator in the best His mistake was that he did so in an through the crowd of partygoers at unflattering manner, which was clearly the front gate all the way to the throne way possible, never to hashgacha pratis (Divine providence), room. Perhaps the king was upset at be used to “prove” our so the Jews would continue to stay to her for something she had done, and themselves. this was her punishment. superiority or to cause Of course, such things as beauty Was Vashti really a good person when others to sin. pageants and embarrassing people she refused to participate in this publicly are anathema to the Jewish beauty paegant? Was she a true tzanua soul. We hear the details of this story (modest person) who would not even and we should feel disgust toward thought Achashveirosh’s claim to consider doing such a thing? Ibn Ezra such a terrible husband and king. the throne was through his wife. She says that these kinds of parades were Beauty is a gift Hashem gives us to was the daughter of Belshazzar, the common in the lands of Edom even in utilize in our service to the Creator in previous king of Babylonia who had his time, and in fact, Torah Shlaimah the best way possible, never to be used been defeated by Achashveirosh’s (Rav Menachem Kasher) says this was to “prove” our superiority or to cause father Cyrus I. The consolidation of done at all parties at that time. Vashti, others to sin. May we all understand the Persian, Mede, and Babylonian however, was from a nation that did the true beauty Hashem has granted kingdoms was through his marriage not do this, and she considered herself us, so we merit seeing the true beauty to the princess of Babylonia. People to be above such requests. She might of G-d in the World to Come. have done such a thing on her own, considered Achashveirosh to be a but not at the request of others, even if usurper who simply married the right the request came from the king. person. Perhaps people even said that aloud at the party behind the king’s So, what happened? Why would she back! He wanted to show that he not accede to the king’s request? became king by his own power, and Rambam says in his explanation to the that Vashti meant absolutely nothing Megillah that really, Vashti was excited to him — she was simply part of his and happy to participate in this beauty harem and nothing more! She was pageant, but at the moment she got Vashti Hamalka — first Vashti, and

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5781 Understanding Miracles • Why Do We eat Hamentashin The Meaning of Nahafochu • Hearing the Megilla online The significance of Costumes • Forgetting Al Hanisim The Proper Time for the Seuda • Remembering Amalek Why Purim is two days • Drinking Properly • Mishloach Manot Rabbinic Holidays • The Story of Esther • Parshat Zachor Purim and Pesach • Appreciating Jewish History • Matanot L'evyonim

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