F E B R U A R Y 2M7A, Y 2 80 ,2 12 0|2 T0 E |T ZEAMVOERH | P A G E 1 Congregation Beth Sholom WEEKLY Learning Initiative ז"ל A Project of the Linda Mitgang Sponsored by Jonathan & Nina Herschberg in memory of אסתר הדסה בת יצחק הלוי פריידא בת דב To sponsor our special upcoming Pesach edition, please click here

‘Like a Father Carrying His Son ZMANIM Candle-lighting 5:25 pm on His Shoulders’ 5:30 pm 7:45 am BY AVI MILLER Shacharis Hashkama [email protected] Joel Shiff/Main 9:15 am Mincha 5:15 pm Shiur w/ Rabbi Miller 5:30 pm Maariv 6:20 pm ְו ַ ׂש ְמ ָּת ֶאת־ ׁ ְש ֵּתי ָה ֲא ָב ִנים ַעל ִּכ ְתפֹת ָה ֵאפֹד ַא ְב ֵני ִז ָּכרֹן ִל ְב ֵני ִי ְ ׂש ָר ֵאל ְו ָנ ָ ׂשא Shabbos Ends 6:26 pm ַא ֲהרֹן ֶאת־ ׁ ְשמ ֹו ָתם ִל ְפ ֵני ְיהוָה ַעל־ ׁ ְש ֵּתי ְכ ֵת ָפיו ְל ִז ָּכרֹן׃

Attach the two stones to the shoulder-pieces of the , as stones for remembrance of the Israelite people, whose names shall carry upon his two shoulder-pieces for remembrance before the LORD. IN THIS ISSUE

In this week’s parsha, we read about the Bigdei Kehuna, the 1 ‘Like a Father Carrying His Son special vestments worn by the Gadol. One of these on His Shoulders’ vestments was the Ephod, an outer vest woven with , Rabbi Miller blue, purple, scarlet, and linen thread. Attached to the frontside of the Ephod was the Choshen/breastplate which 3 Unmasking God in the Megillah contained twelve precious stones (four rows of three) in gold Yael Saffra settings with the names of the twelve tribes engraved upon them and the Urim V’Tumim tucked inside. Golden chains 4 Tetzaveh, Moshe, & were used to fasten the Choshen to the two shoulder straps Avromie Fein of the Ephod. 5 Halacha Al Hadaf What’s interesting about these shoulder straps was that each Chayim Maza was decorated with a “Shoham” gem (possibly onyx, chrysoprasus, beryl, malachite?) engraved with the names of 6 Purim and the six tribes (twelve in total). Commentators have suggested Oppournity to Change that these two gems symbolize the burden of the nation Rabbi Fogel which the Kohen Gadol had to bear upon his shoulders. He was charged with the task of carrying his nation, advocating

S E P TOMENFCDODMANOFEOFTDEJACSUYNEEBOEVUNACOEJCUT GBOERMEV1ATUBLEJOCPAJJOEMCJGRUAJVMU5OEYUMNEAUGTMVTABU ASUE,AMN RLMBEYU1NOEBG NE3B1TMSAYGRY M2AE BMASERBU,8 T2EU 1R YU0 BR, U1EYTR1B ,EY2R ,B1S52 AY2 3E S,R2 5G2 REY5 T1 9,E021 2R016RT192 5, 0R2U, 3, R20472 ,Y7, , 12 6,0 |, 20S 8,2 ,82 0, 9564 2,07 2, 20T 2,102, 2,B 2,0| , 02 0 3,2 0 |20 02E 2| 20,202C 02|20H 0 02N |0 21 MH20 S02 |1 | 2A0| V21I ||0 U2 0|BU A 01 |TR|0A |B | 2D 0PS |K AK| ET ZL |EK- V|' A1 |MH IECB|K BSMAOETV M|V IA N T M VE HVOT IEC|AT MKVRNIOAVYEOTCSIATLRICATD OH-TY-AIEAKYROIEHDSBAOREM ZHY BS'EK FIECUIYT AEOB PICALEHGUAIT|RE V|AHSEMDECHASDV LI IZINALKRS H R|V T CHIM AT R AOE|AE|NSOP |A TPI|OZHIZ EKH|YPIH ITHAC I ON M|TAPE |P V AP EA OP| HR| G|AP IG. |A| IA |P GA| NP| A | AEI|L GPE GP4 GAP GE| AP | PEG APEAEP3|AGE 3EA GCAE AG 2 GPA GE 2PGEH2 GP2G2EAEG E2 AE EA E2 E 2EG E |E 2G 2 G2 2 2 E 22E2PE2 2 A32G E 2

for them, atoning for them, and interceding on their behalf. The heavy burden of Jewish leadership is thus aesthetically represented by the twelve tribes resting on the Kohen’s shoulders.

In his commentary Beer Mayim Chayim, R. Hayim of Czernowitz (1740-1817) offers a beautiful image that radically reinterprets the national burden that the Kohen Gadol had to carry.

שהיה הכהן גדול בעצמו מגין עליהם על ידי זה ונשא אותם עליו כאב הנושא את בנו על כתפיו להצילו מכל מכשול רע ביראתו שלא תגוף באבן רגלו

The Kohen Gadol protects the people, and carries them, so to speak, like a father carrying his child on his shoulders, to save him from any evil obstacle so he will not stub his toe on a rock. This is to protect them from suffering and any obstacle. Upcoming Shiurim The image he conjures is striking. A parent schlepping and

carrying a child can certainly be annoying at times, as well as physically exhausting and enervating. But a parent is also Daf Yomi happy to do it. A parent knows all too well that the days fly by, 7:30am with R. Weberman and kids grow up, and soon enough they won’t be needing any 8:30 am with Chayim Maza more carrying. That’s parenting. Carrying the burden of a child, day in and day out, comes with a lot of pain and a lot of Thursday responsibility and a lot of joy. 9:15 pm, R. Weberman, Parsha What the Beer Mayim Chayim is suggesting is that the burden of the Kohen Gadol was the burden of a parent carrying his child. Yes it was heavy and difficult. But it was also joyful and there was absolutely no feeling like it. IN CASE YOU MISSED IT The two engraved gems resting upon the Kohen Gadol’s shoulders remind us that joy and responsibility can, and must, go together.

AUDIO SHIUR ROUNDUP Unmasking God in the Megillah R. Miller: Purim Seudah on Erev Shabbos BY YAEL SAFFRA [email protected] R. Wein: A Tefilla Lesson From A Peculiar Absence God’s name is not mentioned even once in the entire Megillah. How does one find God when God is not close or obvious? How SIGN UP for the does one access God in a chaotic and uncertain world where CBS Torah WhatsApp Group God’s presence is masked? by clicking here There is a famous story found in the Jerusalem :

ר' חייא בר אבא ורבי שמעון בן חלפתא היו מהלכין בבקעת ארבל וראו אילת השחר. אמר לו ר' חייא: כך היא גאולתן של ישראל, בתחילה קמעא קמעא, C L I C K T O כל מה שהיא הולכת, היא רבה והולכת. כמו שכתוב: 'כי אשב ב ֹחשך ד' אור לי'. כך בתחילה - 'ומרדכי יושב בשער המלך', ואחר-כך 'ויקח המן את הלבוש ואת הסוס', ואחר-כך 'וישב מרדכי אל שער המלך.' ואחר-כך ! T H E N E X T T O R A H W E E K L Y 'ומרדכי יצא מלפני המלך במלבוש מלכות', ואחר-כך 'וליהודים הייתה אורה ושמחה S E P TOMNEFCDOAMJDNOFEOFTUJDJEACSYNUEOBVUENAOCCOEN TUJBGOCBERV1MLUTAJOBJEPCJOCJEGRUAMVRUJ5YUEOMGNUTEAVT BMAUUES ,M NJA L1BMERUNEOYG1B 3E1NUMTASBGY2ARME BM2 SA,RUE8B TN2URE, 1U0 BRY 1E,TB R,Y 2EB1 S2,RY5 A2E 3YS2 ,R E 5R2T1Y90E21 ,20 6RT108259 R,20 ,5 2R43072 ,0, 2Y7 1, 2026 |,0 ,28 , ,2 8,05 94 62 72 ,0 0, 120,2 B2, ,|0, 20 |,23 0 2 0|2 E|20 2|2 0,C202| 0H B02 0 0N 2| 0HM120 2S 0|1 EA2 |2V 10 | 0I| 2 U0A BH 0|1R0|T A D| 0P 2S K| TA K L|A EV-ZK |' |H1NIECM|B SAOKE VMT|A INTV E HAEVT COI EKRA|TMNVRYLEIOACTILSRCASO-HT -DIEYTAOIKROIEHYAOBRMOE HYZSM'F EKBECUYTIAI CEOILPHAE UTAIERVG|A EHSM|HCDELSAI VILZNKIS ACRHV |TCHM A I TAO|EPS|O|H AP S|OTIZHKZ IEH|IY PCTA H TA|PNIEM| P A VP P|EAH ORG| AI|GP A|A PIA|GPA | EN I|GAPE LGPGPA G | APE | AGEPPA6EAPE G2| EAGC GA E3AP G AG E3PGE3H3 PG3EAGEG E3A E A3EG3 E E3|G 33G 3E 39E33PE 3 A23G E 3

Rabbi Chiya Bar Abba and Rabbi Shimon ben was a certain Jew” ( 2:5). Rabbi Yosei says: Halafta were walking in the Arbel Valley and saw From “After these things''. the sun rise. R. Chaya said to him: This is the I would like to suggest that the underlying idea - קמעא קמעאredemption of : at first it is l little by little, and then just like the sun slowly behind this argument is the ambiguity of the breaks through the darkness increasing in miracle. What was the miracle and when did it intensity and brightness as it rises in the sky, so begin? According to Rabbi Meir the seeds of the too, is the redemption of the Jewish people. As it is miracle of Purim were planted thirteen years written: 'For I will sit in the darkness God is my before anything ever happened. In other words, light . Thus at first - 'And Mordecai sat at the the miracle is that God is continuously present king's gate', and then ' took the garment and involved in the world. Nothing is random. and the horse', and then 'and Mordecai sat at the According to Rabbi Yehuda, the miracle begins king's gate' and then 'and Mordecai went out when Mordechai and Esther, the heroes of the before the king in royal attire', and then 'and the Megillah are introduced. He believes that had light and happiness. miracles are brought about through the agency of brave individuals. Rabbi Yosi posits that the According to Dr. Simi Peters, Megilat Esther miracle started on the political stage, when opens a window and sheds new light on the way Haman rose to power; thereby altering the one can experience a relationship with the trajectory of Persian Jewish history. Hidden God. The storyline feels fast and continuous, as if one event miraculously and When Esther and Mordechai established Purim instantly leads into the next. The truth is, as a holiday for the generations, they however, this is not the case. If we read the text reimagined what a relationship with God looks carefully, there is a timeline that takes shape. like while living in exilic times. Megillat Esther The story of redemption in the Megillah is a gives us the ability to find God when there is no process and unfolds slowly over time, like the longer a Beit Hamikdash. As the sun slowly breaks through the darkness.The suggests, God’s hand may potentially be seen in Megillah opens in the third year of King the arc of history, people and politics. This new Achashveirosh’s reign and the forced gathering understanding of God contrasts sharply with of the young women and their year long beauty the thunderous, miraculous, and omnipresent regime takes place in the seventh year. The God of the . At Har Sinai, upon decree to annihilate the Jews was written and experiencing an all powerful and all-pervasive נעשה distributed in year twelve and the Jews fought God, the children of Israel proclaimed God gave the Torah, set the holidays and .ונשמע back in the thirteenth year. During those thirteen years, a lot of life was lived; babies laid out the mitzvot. God granted and the were born, business deals were made, people Jewish people readily accepted. Generations got married, and people died. The natural order later, as the role of God in exile was redefined, of the world continued.The Megillah is not one so too,the role of the Jewish nation evolved. seamless, coherent event as it is purposely Because of Mordechai and Esther, Purim is the presented when we hear it in shul on Purim. first holiday on the Jewish calendar created by Thirteen years of life are condensed into ten individuals. The Jews of Persia and Media, short chapters and a forty minute reading. proactively echoed the ”we will do and we ִק ְיּמ֣וּ וקבלו- Perhaps, if one lived in Shushan during those listen” of Sinai with the promise of thirteen years, it would be unclear if any “fulfilling and accepting” the holiday of Purim miracles actually took place at all. There is a and its Torah-inspired mitzvot. Ultimately, debate in the gemara: Megillat Esther charges us to recognize that the all -powerful God of the Exodus and Sinai is also .the God of history and human agency ? ֵמ ֵהי ָכן ק ֹו ֵרא ָא ָדם ֶאת ַה ְּמ ִגי ָּלה ְוי ֹו ֵצא ָּב ּה ְי ֵדי ח ֹו ָבה - from where must a person read the Megilla in order to fulfill his obligation? Three opinions are offered.

ַר ִּבי ֵמ ִאיר א ֹו ֵמר ּכוּ ָּל ּה ַר ִּבי ְיהוּ ָדה א ֹו ֵמר ֵמ ִאי ׁש ְיהוּ ִדי ַר ִּבי י ֹו ֵסי א ֹו ֵמר ֵמ ַא ַחר ַה ְ ּד ָב ִרים ָה ֵא ֶּלה Rabbi Meir says: He must read all of it. Rabbi Yehuda says: He needs to read only from “There S E P TOMNEFCDOAMJDNOFFEOTUJDJEACSYNUEEOBVUNAOCCOEN TUJBCGOERV1MLUTAJOBJEPCJOCJEGRUAMVRUJ5YUEOMGNUTEAVT MBAUUES ,M NJA L1BMERUNEOYG1B 3E1NUMTASBGY2RME BM2 SA,RUE8B TN2URE, 1U0 BRY 1E,TB R,Y 2EB1 S2,RY5 A2E 3S2 ,R E 5R2T1Y90E21 ,20 6RT10859 R,20 ,5 2R43072 ,70, 2Y 1, 2602 |,0 ,28 , ,2 8,,05 94 62 72 ,0 0, 120,2 B2,,|02, 0 |,23 0 2 0|2 E0|2 2|2 0,C202| 0H2 B0 0 0N 2| 0HM120 2S 1 0| EA2 |2V 01 | 0I| 2 U0 A BH 0|1R0|T A | D 0P 2S K| TA K L|A EV-ZK | ' |H1NIECM|B SAOKTE VM|A INVT VE HAEVT COI KRA|TMNVRYLEIOACTIALSRCATSO-H -DIEYTAOIKROIEHYAOBRMOEZ HYSM'F EKBECUYTIIA CEOILAPHE UTAIGERV|A EHSM|HCDELSAVI ILZNKIS ACRHV |TCHM A I TAOE|EPS|O|H APS |OTIZHKHZ IEH|IY PCTA H TA|PNIEM| P A VP P|EAH ORG| AI|G P | A|A PIA|GPA | EN I| GAPE LGPGPA G P| AEP | AGEPPA6EAPE GA2| EAGC GA E4AP G AG E3GPGE3H3 PG3EAGEG E4A3E E A3EG3 E E 3|G 33G 4 4E3 349E334PE 3 A23G E 3 is about פרשת תצוה throughout. So much of ,” ְו ַא ָּ֞תה ְּת ַצוֶּ֣ה”, “ ְו ַא ָּ֡תה ַה ְק ֵר֣ב “ ְו ַא ָּת֗ה ְּת ַד ֵּבר ֙“ .Tetzaveh, Moshe, & Purim Moshe BY AVROMIE FEIN etc. I would like to suggest two answers. [email protected] 1. Purim represents the transition from the in the world and נגלה era of Hashem being in Hashemבטחון The Jews .נסתר Hashem being is the only one that Moshe is not needs to emanate from within and to recognize פרשת תצוה mentioned since he was born. As we know, this yad Hashem in everyday events. In the desert, approached Moshe to pray to Hashem בני ישראל omission is due to Moshe telling Hashem in creates a direct משכן on their behalf. The פרשת כי תשא, ְו ַע ָּת֖ה ִאם־ ִּת ָּ ׂש֣א ַח ָּטא ָת֑ם next week’s .עבודה Moshe relationship with Hashem through the . ְו ִאם־ ַ֕א ִין ְמ ֵח֣ ִני ָ֔נא ִ ֽמ ִּס ְפ ְר ָך֖ ֲא ׁ ֶש֥ר ָּכ ָתֽ ְב ָּת “threatens” Hashem that if He does not forgive The Jews are shown how to converse with to strike his name Hashem when Moshe is no longer physically חטא העגל for the בני ישראל from the Torah. The Tur writes that Moshe lost with Am Yisrael. Hashem says to ,חטא העגל and to avoid 2. Following the כהן גדול the right to become the ְו ַע ָּתה֙ ַה ִּנ ֣י ָחה ִּ֔לי ְו ִיֽ ַחר־ ַא ִּפ ֥י ָב ֶ ֖הם וַ ֲא ַכ ֵּ֑לם ְו ֶֽא ֱע ֶ ׂש֥ה ,causing Moshe pain when the Torah discusses Moshe It is with this background that .א ֹו ְת ָך֖ ְלג ֹ֥וי ָּג ֽד ֹול Hashem does not ,כהן גדול the garments of the IY”H next week) . ְמ ֵח֣ ִני ָ֔נא ִ ֽמ ִּס ְפ ְר ָך֖ ,Moshe responds רבינו mention Moshe’s name in the Parsha. The we will explore the meaning of this back and בני states, that although Hashem did forgive בחיי and the condition precedent did not forth). Moshe is saying to Hashem, the ישראל בני occur, nevertheless, a curse spoken by a tzaddik greatness of the Torah is only enhanced with Avraham asks Hashem .מצות following the ישראל akin to the case of Yaacov inadvertently cursing) Hashem .וַיֹּא ַמ֑ר ֲאדֹ ָנ ֣י יֱה ִ֔וה ַּב ָּמ֥ה ֵא ַ ֖דע ִּכ ֥י ִ ֽאי ָר ׁ ֶ ֽש ָּנה brings up זצל Rav Sorotzkin .מתקיימת Rachel) is וַיֹּ ֣א ֶמר ְל ַא ְב ָר ֗ם יָדֹ֨ ַע ֵּת ַד֜ע ִּכי־ ֵג ֣ר ׀ ִי ְהיֶ ֣ה ַז ְר ֲע ָך ֗ ,two issues. responds We . ְּב ֶא ֙ ֶרץ ֙ ֣ל ֹא ָל ֶ֔הם וַ ֲע ָב ֖דוּם ְו ִע ּנ ֣וּ אֹ ָת֑ם ַא ְר ַּב ֥ע ֵמ ֖א ֹות ׁ ָש ָנֽה׃ Yaacov’s curse did not contain a condition .1 וָ ֶא ֵּתן ,precedent. He said whoever has the idols read in the Haggadah at the Seder . ְל ֵע ָ ׂשו ֶאת־ ַהר ּ ֵ ׂש ִעיר ָל ֶר ׁ ֶשת את ֹו, ְויַ ֲעקֹב וּ ָב ָניו יָ ְרדוּ ִמ ְצ ָר ִים should die. Conversely, Moshe’s curse is is ארץ ישראל The acquisition of the Torah and בני ישראל contingent on Hashem not forgiving were בני ישראל Only .שעבוד מצרים Therefore, this utterance should have no effect. dependent on Moshe .שעבוד subject to the harshness of the מסירת His .בני ישראל Moshe spoke to save .2 should be rewarded not punished. did not endure the physical labor of slavery נפש (although we see throughout this era that Rav Sorotzkin answers that there are two Moshe is tormented by the suffering of his In our brothers). A new nation created through Moshe .שמים worlds, here on earth and one in world, there are conditions that can be attached will lack this essential component. Better to before something becomes effective. We just erase my name from the Torah so there should earned the privilege to בני ישראל ,a father slaughters a korban be no mistake ,פסחים learned in and receive the Torah. Despite העם הנבחר Pesach and can stipulate the first child to make be בני ישראל ,is included and exclude the others. experiencing 210 excruciating years ירושלים it to .נעשה ונשמע every word and action have had the fortitude to respond ,שמים However, in kingdom were אחשוורוש consequences. The message is so powerful. All Similarly, the Jews of חורבן בית our actions and speech, no matter how exiled from Israel and witnessed ִק ְיּמ֣וּ וקבל [ ְו ִק ְּב ֣לוּ] ,Yet, after all this .המקדש insignificant we think they are, have enormous Hashem and Moshe want the focus on . ַה ְיּהוּ ִדים֩ .שמים ramifications, both in this world and in עול מלכות accepting the Torah and כלל ישראל Rav Sorozkin suggests that Moshe is not ְּב ֵרא ׁ ִ ֖שית ָּב ָר֣א of the Torah פסוק The first .שמי ם He quotes .” ְמ ֵח֣ ִני ָ֔נא ִ ֽמ ִּס ְפ ְר ָך֖“ punished for saying ִב ׁ ְש ִביל ִי ְ ׂש ָר ֵאל ׁ ֶש ִנ ְק ְראוּ ֵרא ׁ ִשית ִב ׁ ְש ִביל ִ , . ֱאל ֹ ִה֑ים בני for מוסר צפש since Moshe was ,גמרא סוטה The entire world exists . ַה ּת ֹו ָרה ׁ ֶש ִנ ְק ֵראת ֵרא ׁ ִשיתֹ Hashem rewards Moshe as if he fulfilled ,ישראל and the Torah which are בני ישראל although he never for מצות התלויות בארץ the entered the land. inextricably intertwined. .are living proof of Hashem’s dominion בני ישראל is read at the same time as the We have been subjected and persecuted פרשת תצוה Megillah is read. There must be a deep throughout history. Not only do we thrive but connection between them. Although the we continue to learn Torah and serve Hashem. Megillah does not mention Hashem’s, His During this time of Purim, may we witness the .במהרה בימינו presence and providence is obvious final redemption S E P TOMNEFDCOADNMJDOFFEOTDEUJJACSYNUEEOEBVUNAOCOENC TUJBCGOEVR1MLUTEJOCABJPJOECJEGRUAMVRUE5YUOJMGUETNMAVT MBUAUMES , NJA L1BMERUNEOBYG1U 3E1BUMTNASBGY2RMBE M2 SEAB,RU8A ETN2RE,U 10 BRY E1,TRB ,EY 2RB1 S2,RY5 2ERA 3S2 , RE5 2T19 0EY21 ,20 61RT08 95R,2 0,5 2R430 27 ,720, 12, Y,1602 |,0 ,28 ,,2 ,0954 2 762 ,0 2 0,1022 ,B,|02, 0 0 |,2 0 3 2 0| E20|2 2|2 0C2,02| H02 B00 0N 2| 0HM120 S2 10 |2EA | 2V 01 | 0I| 2 U|0 A B0H |R01|T A | D 0PS 2K| TAK L|A E-ZK V ' |HNIECM1|B SAOKTVE M |AINAVT V EHAET COAI MKRTNVR|LYEIOACTIALSRCATSO-HY-DIE TOKIAROIEHYAOBRMOBEZY HM'ESKF BECUYTIIA CEILAPEO HUITAEGV|A REHSM|HCDESLIAVII IZNKLS CRAHTV CH|M AT I AOE|EAPS|O|HAZPS |OTI HZKEH IHI|Y TAPC HE TA|PNIM| PV A P P|E ORAGH|I A|G P | A| A PI|A|PA |G EN I| GPAE LGP GPA G P| AP |E P AEGPA6EPAE GA2|E AG AC G AEP GA5 G E3GPGE3H3GP 3EGAGE EA3E 5E A3EEG3 E E 4|G 34 3G 5 5E 3 459E3453PE 4 A23G E 3

in the Shulchan Aruch, and, yet, remarkably, Halacha Al Hadaf this story is the source for not, one, but for two Pesachim 56 Halachos. The Rambam’s Torah is a Halacha Sefer, not a Sefer on Kaballah or BY CHAYIM MAZA philosophy, and Aggadah (stories) is not [email protected] typically included in it. And, yet, the Rambam, Hilchos Krias Shema, Perek 1, Halacha 4, says The Gemara, Pesachim Daf 56a tells us the that Baruch Shem must be recited together origin of the prayer “Baruch Shem K’vod with, and, as part of, Shema Yisroel, and the Malchuso Leolam Vaed”, that we say together Rambam expressly recites this story of Yaacov with “Shema Yisroel”, even though Baruch Shem and his sons, told in our Gemara, as the source is not found anywhere in the Torah. for this Halacha.

The Gemara, in the name of Raish Lakish tells And, the Shulchan Aruch, Orach Chaim, Hilchos us a fascinating story of what occurred, in Krias Shema, Siman 66, Seif 1 says, that they are Parshas Vayechi, when Yaacov Avinu was about so connected, that one may not interrupt during to give the Brachos to his sons, right before his the recitation of Shema AND Boruch Shem, for passing. The Gemara tells us that Yaacov any reason, even to greet an important person, wanted to reveal the “Ketz Hayamim”, the “End even a king (unless you fear for your life), and of Days”, the entire future of the Jewish People, the Mishnah Berura, Seif Katan 12 adds, that to his sons, but that it was concealed from him. one may not even interrupt, to respond to Yaacov was distressed and said to his sons, Kaddish, Kedusha or Barchu. And the Mishnah “perhaps I am prevented from revealing the Berura Seif Katan 13 adds, that the standard is future to my sons because there is a blemish, a the same as interrupting while you are in the lack of faith in G-d, in one of my sons, as was middle of Shemona Esrai. In addition, The the case with my grandfather Abraham, who Mishnah Berura, Siman 61, Seif Katan 29 says had Yishmael, and with my father Yitzchak, who that there are opinions among the Poskim that had Esav.” When Yaacov’s children heard this, if you omitted Baruch Shem, or even if you said they said “Shema Yisroel Hashem Elokainu Baruch Shem without Kavanah, i.e., without Hashem Echad”, saying to their father, “Listen, focus on the acceptance of Ol Malchus our father, Israel (that was his name), just as Shamayim, that the recitation of the Shema there is only one G-d in your heart, there is only represents, you have not fulfilled your Biblical one G-d in ours.” When Yaccov heard this, says obligation of reciting Shema, and you must Raish Lakish, he was comforted and reassured, repeat the Shema. However, after much and Yaacov responded “Baruch Shem K’vod discussion, the Beur Halacha concludes that, Malchuso Leolam Vaed.”, “Blessed is the name even if you omitted Baruch Shem completely, of His glorious kingdom forever.” And, that is you do not have to go back and repeat the why, says the Gemara, we say Baruch Shem Shema. together with Shema Yisroel, arguably, the most special Possuk in the Torah. The second Halacha that is derived from this Gemara, is the well-known practice, codified in The Gemara in Pesachim then poses the Shulchan Aruch, Siman 61, Seif 13, that Baruch following question: What should we do? Should Shem is to be said silently, and here too, the we say Baruch Shem together with Shema or Mishnah Berura, Seif Katan 30, recites the story not? To say it, would be contrary to Moshe of Yaacov and his sons, told by Raish Lakish, in Rabbeinu, who did not say it (i.e., write it), when our Gemara. he wrote the Possuk Shema Yisroel in the Torah; to not say it, would be contrary to There is one additional law, related to the Yaacov Avinu who did say it. Therefore, says the recitation of Baruch Shem, which also highlights Gemara, the established the practice the magnitude of the importance and that we should say Baruch Shem SILENTLY, to significance of this special phrase, and that is account for the practice of, both, Moshe and the well-known exception to the rule that it be Yaacov. said silently, which is of course, on , when it is said out loud. Now, it is unusual for a story, even one as profound as this, to be the source for a Halacha The Shulchan Aruch, Orach Chaim, Hilchos Yom S E P TOMNEFDCOAMJDNOFOETDFEUJJEACSYNUEOVBUNAOCECOEN TUCJGOBEVR1BMLUTEJOCABJPEJOCJEGURAMVU5YEUJORMGUETNAVT MBUAES ,M NJ L1UBAMERUNEOBYG1 U3E1UMNTSBAGY2MERAB M2 SEAB,RU8EA TN2EUR, 10 B RYE1,TRB ,EY 2B1 SR2,5 Y2EA 3S2R , Y RE 52T190E2Y1 ,20 61RT0859 2R,2 0,5 2R4073 2 ,0, 2 1, Y271602 |,0 ,28 , ,2 8,,0954 2, 762 ,0 , 0, 10,2 2 ,B,| 02, 0 2 |,2 02 3 0|2 E0|2 20| 20C20,2| 0H2 B00 20N 2| 0HM20 12S 0 | 2EA |12V 0 1| 0I| 2 U0 A B0H |R 0|1T A | D 0P S 2|K| TAK L|A EV-ZK | ' |HNIE C1|BM SA OKVE M|A ITNV T V E HAVET COA MKRITN|EVRYLIOAECTIALRSCAO-HY-DIE TOIKAOIREHYAOBRHBMOE YHSM'EKZF BECYTIUIA CEILOHPE UITAIEGV|A REHSM|MHCDESLIAVI LIZVNKS CRAHV T|CHM AT I O|ATEPS|EO|HAPS | ZOTIHZKE I|Y HICTAP H TA|PNEIM| PV A P P| EHO RAG | AI|G P A| A | PIA|PA |G EN |I|GPAEL G PGPA G | A |PE AEPGPA6EAPE G2|E G AC AG EAP 6G AG E3PGE3H3PG 3E AGEG EA3 6EE A3EG3 E EE4|G 353 G E3 6 569E53153P6E 4 A23G E 3

Hakipurim, Siman 619, Seif 3, says that on Yom fulfilled/confirmed and accepted” seem to be Kippur we say Baruch Shem “BeKol Ram”, in a redundant. The Ramban (Bereishis 6:18) loud voice. The Mishnah Berura, Seif Katan 8, explains that they accepted upon themselves to says simply, in explanation, that Baruch Shem is make the of Purim fulfilled.(2) Although the “Song of the Angels” and on Yom Kippur we this explanation is the simple meaning of the are like the Angels. pasuk, it does lead to the question that the words seem to be out of order. According to the and ” ִק ְּב ֣לוּ"“ While the Mishnah Berura does not elaborate, Ramban, it should have first said .” ִק ְיּמ֣וּ“ then The Tur does, and remarkably, cites another as the source for this Halacha. The Tur This awkward placement of the words is the writes in Siman 619, Seif 2, quoting the Midrash, basis for the famous derasha in the Gemara Devorim Rabbah, that when Moshe went up to Shabbos (88a). The Gemara says that “the Bnei Heaven to receive the Luchos, he heard the Yisroel re-accepted the Torah at the time of that which they ” ִק ְיּמ֣וּ“ Angels glorifying G-d, with the prayer, Baruch Purim” - they confirmed Since it was .” ִק ְּב ֣לוּ“ Shem, and Moshe brought it down to the Jewish had previously accepted People. The Midrash goes on to compare this to possible to claim that the original acceptance of a person who steals a brooch from the palace the Torah was coerced, with the mountain held and gives it to his wife, but tells her, that she over their heads like a barrel, the Megillah can only wear it in the house (which is a second teaches us that the Bnei Yisroel now accepted explanation why we say Baruch Shem quietly all the Torah without compulsion. The words of the year round). However, on Yom Kippur, says the pasuk, seemingly out of order(3), teach us that Tur, when she, too, is royalty, she may wear it in because of the miracle of Purim(4), the Bnei public. Yisroel accepted the Torah completely voluntarily. The Aruch Hashulchan expresses it this way, in Siman 619, Seif 7. He says that Baruch Shem is On the surface, the Gemara is only telling us a mighty and awesome praise that the Angels that the original acceptance lacked “free will”, say to Hashem, and, we are not worthy to say it and now, the Bnei Yisroel changed their original out loud. And that is why we say it silently, acceptance from coerced to voluntary. In other words, because of the miracle of Purim, the except on Yom Kippur, when we are compared Jewish people, 1000 years later, changed their to Angels (due to our elevated level of original acceptance from coerced to willing. On spirituality), are we permitted to say it out loud. a simple level, before Purim occurred we could have defended our misdeeds by claiming that we had never chosen to accept the Torah, but after the miracle of Purim, we now willingly Purim and the Oppournity accept the Torah retroactively. While this to Change explanation is definitely the simplest one, it implies that the original coercion was flawed, BY RABBI BARUCH FOGEL even though Hashem had chosen it as the [email protected] method to give the Torah(5). Additionally, it seems that there is more to the story than the Bnei Yisroel finally agreeing to accept the Torah It was Purim time last year when the retroactively. coronavirus began to affect us (here in NY). And, as we prepare for Purim this year, I There are two important, yet distinct, aspects of thought that since one of the main lessons of our relationship with the Torah. On one hand, Purim is to realize that there are no we must view the Torah as essential to our coincidences(1), I would try and see if there was lives. The Torah demands complete fealty to its some connection between Purim and a lesson every word, without the possibility of veering from the coronavirus. from any commandment. On the other hand, we approach the Torah with our free will, which At the end of Megillas Esther, the pasuk says implies that we can also choose not to accept that the Jews obligated themselves to observe it, and that is in the realm of possibility to live a Purim every year. The two words at the life without Torah. The Torah is both something they that we need to agree to and it is also“ ” ִק ְיּמ֣וּ ְו ִק ְּב ֣לוּ“ begining of the pasuk S E P TOMNEFDCOAMJDNOFOEFTDEUJJEACSYNUEOVBUENAOCCOEN TUCJGOBBEVR1MLUTEJOCABJPEJOCJEGURAMVUR5YEUJOMGUETNAVT MBUAES ,MU NJ L1BAMERUNEOBYG1 U3E1UMNTSBAGY2AMERB M2 SEAB,RU8EA TN2EUR, 10 BR YE1,TRB ,EY 2B1 SR2,5 Y2EA 3YS2R , RE 52T190E2Y1 ,20 61RT08259 R,2 0,5 2R4073 2 ,0, 27 1, Y21602 |,0 ,28 , ,2 8,,0954 2 762 ,0 , 0, 10,22 ,B,| 02, 02 |,2 02 3 0|2 E0|20 2| 20C20,2| 0H2 B020 0N 2| 0HM20 12S 0 |1 2EA |2V 0 1| 0I| 2 U0 A B0H |R0|1T A | D |0P S 2K| TAK L|A EV-ZK | ' |HNIEC1|BM SA OKVE MT|A INV T V E HAVET COA MEKRITN|VRYLIOAECTIALRSCAO-HTY-DIE TOIKAOIREHYAOBRHBMOE YHZSM'EKF BECYTIUIA CEILOHPAE UITAIEGV|A REHSM|MHCDESLIAVI LIZNKS CRAHV T|CHM AT I O|ATEPS|O|HAPS | ZOTIHZKE IH|Y ICTAP H TA|PNEIM| PV A P P| EH ORAG | AI|G P A| A PIA|PA |G EN |I|GPAE L GPGPA G | AP |E AEPGPA6EAPE G2|E AG C AG EAP 6G AG E3PGE3H3PG 3E AGEG EA3 6E A3EG3 E EE4|G 353 G 7E3 6 569E53153P6E 4 A23G E 3 compulsory. Since there are two possible ways under his thumb! (12) to relate to the Torah, at Har Sinai, Hashem decided that He wanted us to understand that The picture is a very bleak one, and we would the Torah is essential to our lives, and He not blame anyone for imagining that the Jewish therefore ‘forced’(6) us to accept the Torah. The people c”v were done. Logic seemed to dictate a coercion was actually a lesson about which bitter end. And, yet, in almost an instant, relationship with the Torah that Hashem everything flipped. Haman was gone. Mordechai wanted to emphasize. was in his place. The 2nd Beis HaMikdash will be built shortly. From death to life! And, instead of prophecy we had the Anshei Kneses Until Purim, we were able to claim that we had HaGedola and mitzvos D’Rabbanan. Jewish life wanted a different type of relationship; one would continue, even if it could not be built upon our decision to accept the Torah. We predicted. Even if it is completely different than wanted the Torah to be part of our lives previously, and no one would have imagined because we choose it to be. On Purim, we what it would be like, yet it continues. The realized our mistake. We don’t need to “undo” miracle of Purim was the continuation of the the original coercion, because we now realize Jewish people against all odds(13) and in a new that the Hashem was correct in forcing us. Our and unpredictable way of life. relationship with the Torah is not based on our decision that we want the Torah as part of our Purim teaches us that it is a colossal mistake to lives, but rather because we acknowledge that it think that we choose, or predict, or define, or must be part of our lives. decide how to live a life of Torah(14). It was impossible to imagine a Torah life without Purim did not just certify that our original prophecy, but it became the reality. It was acceptance was valid retroactively. It proved impossible to think of a world without the 1st that we now accepted the Torah because we are Beis HaMikdash, but that too came true. Purim 100% sure that it is the exact right approach to teaches us not to rely on our decision how to living our lives. We accepted that which was live a Torah life. Once we realized that, we gave coerced(7). The coercion was meant to teach us up on our claim that we were coerced. Coercion that the Torah is essential, and our free-willed is only a problem if we expect to be in charge. When the miracle of Purim teaches us of the acceptance was to agree that the coercion was eternal nature of the Jewish people, and that correct!(8) We now freely admit and our relationship with the Torah is eternal and acknowledge that the Torah is the only way to unpredictable, then we accept coercion as the live our lives. proper way to receive the Torah. We affirmed our acceptance through coercion, because no To say it as bluntly as possible, “we chose not to matter the form we know the Torah is our way choose”. We used our free will to give up on an of life. acceptance based on free will. Purim made us realize that Hashem’s Torah is correct for us, it As I mentioned at the outset, this new approach fits us perfectly, and we therefore don’t base to the Gemara, and to Purim, was only a result our lives on our free will to decide what is good of pondering the coronavirus. From almost the for us. beginning of the pandemic, I have been trying to figure out the rationale of decisions made by Why was this the result of the miracle of Purim? different people, leaders, and groups,(15) and I Picture a Jew hearing about Haman’s decree on have written a number of times about this the 13th of Nissan in the 12th year of topic. Once again, in preparing for Purim, I was Achashverosh’s reign. The Beis HaMikdash had struck by the diversity of approaches in the been destroyed for over 60 years, and Jewish world to wearing masks, social Achashverosh was never punished for using all distancing, etc.. Without discussing or debating the vessels from the Beis HaMikdash(9). the actual merits of each question, I was struck Perhaps, the 70 years ended without a Beis by how predictable the decisions of each person HaMikdash being built? (10)There had not been and group were. The clearest conclusion from the past year is that people, leaders, and a new for the Jewish people in the past groups don’t really change. Even a pandemic 50 years as well(11). And, now Haman set in that changes everything eventually changes motion a plan to wipe out the Jews who were all nothing(16). S E P TOMNEFDCOAMJDNOFOEFTDEUJJEACSYNUEOVBUENAOCCOEN TUCJGOBBEVR1MLUTEJOCABJPEJOCJEGURAMVUR5YEUJOMGUETNAVT MBUAES ,MU NJ L1BAMERUNEOBYG1 U3E1UMNTSBAGY2AMERB M2 SEAB,RU8EA TN2EUR, 10 BR YE1,TRB ,EY 2B1 SR2,5 Y2EA 3YS2R , RE 52T190E2Y1 ,20 61RT08259 R,2 0,5 2R4073 2 ,0, 27 1, Y21602 |,0 ,28 , ,2 8,,0954 2 762 ,0 , 0, 10,22 ,B,| 02, 02 |,2 02 3 0|2 E0|20 2| 20C20,2| 0H2 B020 0N 2| 0HM20 12S 0 |1 2EA |2V 0 1| 0I| 2 U0 A B0H |R0|1T A | D |0P S 2K| TAK L|A EV-ZK | ' |HNIEC1|BM SA OKVE MT|A INV T V E HAVET COA MEKRITN|VRYLIOAECTIALRSCAO-HTY-DIE TOIKAOIREHYAOBRHBMOE YHZSM'EKF BECYTIUIA CEILOHPAE UITAIEGV|A REHSM|MHCDESLIAVI LIZNKS CRAHV T|CHM AT I O|ATEPS|O|HAPS | ZOTIHZKE IH|Y ICTAP H TA|PNEIM| PV A P P| EH ORAG | AI|G P A| A PIA|PA |G EN |I|GPAE L GPGPA G | AP |E AEPGPA6EAPE G2|E AG C AG EAP 6G AG E3PGE3H3PG 3E AGEG EA3 6E A3EG3 E EE4|G 353 G 8E3 6 569E53153P6E 4 A23G E 3

Just to give a small example from my life. Last 5 When it comes to Shavous we mention this coercion of the year, a student and his father came to drop off Torah in a positive light, as we will explain. 6 With force, but not against our will, so that we could mishloach manos. As they were leaving, I understand our relationship to it. reached out to shake their hands and wish 7 The words of the Gemara fit very well with this. “We them a Happy Purim. The father, a doctor, established that which was originally accepted”. We certified the original coercion! politely, and correctly, declined to shake hands. 8 See Gur Aryeh (Shemos 19:17) Since then, for the past year, I too have almost 9 After all, it has been 9 years since his party (in the 3rd not shaken anyone’s hand. I used the pandemic year of his reign) and nothing happened to him like to change how I greet people, how I define Balshetzar. 10 As the Gemara says (Megilla 12a) Rava said: Daniel also personal boundaries, and how to convey erred in this calculation, as it is written: “In the first year of feelings without using touch. Though it started his reign, I, Daniel, meditated in the books” (Daniel 9:2). because of hygiene, I used change to implement From the fact that he said “I meditated,” a term indicating a change. recounting and calculating, it can be inferred that he had previously erred. 11 And the age of prophecy was coming to a close. See (This idea of change is also the underlying idea Radak (Yechezkal 9:3) and Malbim (Zecharia 1:5,6), and behind the unique garments of the Kohen and Sanhedrin 11a. See also Vilna Gaon on Seder Olam Raba Kohen Gadol mentioned in this week’s parsha, 30) 12 See Gemara Megilla 11a Tetzaveh. Just like the idea we mentioned last 13 It is interesting that in the Haftorah for Parshas Zachor, week about the vessels of the Mishkan, which which is always read the Shabbos before Purim, we read ְו ַגם֙ ֵנ ֣ ַצח ִי ְ ׂש ָר ֵ֔אל ֥ל ֹא ְי ׁ ַש ֵּק֖ר ְו ֣ל ֹא ִי ָּנ ֵח֑ם ִּכ ֣י ֥ל ֹא (were meant as a paradigm of a perfect human from Shmuel (1:15:29 But, the Eternal One of Yisrael neither lies - ָא ָד֛ם ֖הוּא ְל ִה ָּנ ֵ ֽחם׃ and service of Hashem, the garments of the nor regrets, for He is not a human that He should regret." Kohanim were there to model perfect behavior. 14 Of course, this is related to the concept of inebriation on The reason that each garment atoned for a Purim. specific sin,17) was because the wearing of the 15 Although, to paraphrase my esteemed brother in law, it does not make sense to think that all decisions make sense. garment caused the Kohen to change his 16 Recently, my Rebbe, Rabbi Reuven Leuchter, recorded a character traits. The atonement came about not mission statement for his approach to teaching Torah, and through the wearing of the garments, but it is a beautiful and succinct approach to change. It is because the garments caused the person available at https://youtu.be/D-rG-Iud80s 17 Zevachim 88b wearing them to change his traits to match. 18 Obviously, throughout history there have been much Even the repetitious act of wearing the same worse and climactic changes to society too numerous to list. clothes every day can be an agent of change. However, since we had been enjoying a relatively stable Each time the Kohen ‘changed’ into his existence (from wars, persecution, plagues, etc.) until the pandemic, it is appropriate to speak about our relationship garments, he had to change.) to how the pandemic changed us.

Purim changed everything. It added new mitzvos. It changed our relationship with the Torah. Our perception of how Hashem protects the Jewish people in the world gained a totally new understanding. It is no coincidence for me that it coincided with the pandemic that changed our lives(18). Purim affords us the opportunity to change, and when our lives are constantly changing, there is no better time for that then Purim.

אסתר מן התורה מנין (דברים לא, יח) ואנכי הסתר Chullin 139b 1 From where in the Torah can one find an allusion toאסתיר Esther? He replied to them that the verse states: “And I will surely hide [haster astir] My face” (Deuteronomy 31:17–18). שקבלו עליהם דבר להיותו קיים2 3 The Torah Temima makes an interesting observation that the switching of the order of the words in the megilla parallel the reversal of the words in our original acceptance of the Torah “naaseh v’nishma” 4 Or as Rashi says, because of the “love of the miracle done :מאהבת הנס שנעשה להם .”for them