Isaac Elchanan Theological Seminary University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Rabbi Hyman and Ann Arbesfeld March 2017 • Purim 5777 A Special Edition in Honor of the Rabbi Isaac Elchanan Theological Seminary Chag HaSemikhah 5777 CELEBRATING THE NEXT GENERATION OF RABBINIC LEADERS

Dedicated in loving memory of Phyllis Pollack לע״נ פעשא יטא בת יהודה ז״ל by Dr. Meir and Deborah Pollack Aliza, Racheli, Atara, Yoni, Ilana and Ari

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Green Road Synagogue Young of West Hartford, CT Beachwood, OH Century City Los Angeles, CA Beth Jacob Congregation The Jewish Center Beverly Hills, CA , NY Young Israel of Bnai Israel – Ohev Zedek Young Israel Beth El of New Hyde Park New Hyde Park, NY Philadelphia, PA Borough Park Koenig Family Foundation Young Israel of Congregation , NY Ahavas Achim Toco Hills Atlanta, GA Highland Park, NJ Young Israel of Lawrence-Cedarhurst Young Israel of Congregation Cedarhurst, NY Shaarei Tefillah West Hartford West Hartford, CT Newton Centre, MA

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

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

Copyright © 2016 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074

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

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Table of Contents Purim 2017/5777 Dedicated in loving memory of Phyllis Pollack לע״נ פעשא יטא בת יהודה ז״ל by Dr. Meir and Deborah Pollack Aliza, Racheli, Atara, Yoni, Ilana and Ari

The Menahel and the Manhig: Two Models of Leadership Rabbi Yaakov Glasser ...... Page 8 Open to Embracing Jews; Open to Embracing the Mesorah Rabbi Menachem Penner ...... Page 11 A Walking Sefer Torah Rabbi Joshua Flug ...... Page 14 The Role of Vashti in the Purim Story Deena Rabinovich, EdD ...... Page 19 From the Musmakhim in Chag Hasemikhah 2017/5777 Esther and Bas Paraoh: Reaching for What is Out of Reach Rabbi David Block ...... Page 26 Our Hamantaschen’s Forgotten Meaning Rabbi Tuvia Brander ...... Page 28 Self-Nullification through Inebriation Rabbi Michael Weingarten ...... Page 32 Purim: The Simcha of Satiation Rabbi Dani Zuckerman ...... Page 34

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Introduction

It is with great excitement that we present to you this of the contemporary Jewish world. They have been taught, special edition of the Benjamin and Rose Berger Purim trained, and empowered to educate, and lead the next To-Go in conjunction with the celebration of the RIETS generation of our community. Chag HaSemikhah taking place on Sunday, March 19th, This special edition of Torah to Go pays tribute to this 2017, the 21st of Adar 5777. The opportunities for Jewish milestone by sharing Torah insights from scholars of communal engagement have never been broader, and the Yeshiva University, and some of the recent musmakhim challenges to the continuity and vibrancy of the Jewish themselves. Please join us, as we wish our musmakhim people have never been greater. The Musmakhim of RIETS in their journey to inspire the future of the Jewish חזק ואמץ are refined Torah scholars who appreciate the complexity people.

Rabbi Dr. Kenneth Brander Rabbi Menachem Penner Rabbi Yaakov Glasser Vice President for University and Max and Marion Grill Dean, David Mitzner Dean, Community Life, Yeshiva University Rabbi Isaac Elchanan Theological Seminary YU Center for the Jewish Future

THE RIETS • The Marcos and Adina Katz Kollel and Jewish educators, led by Rabbi for prospective teachers and rabbinic Michael Rosensweig. scholars, led by Rabbi Hershel Schachter. • The YU RIETS Israel Kollel in PROGRAM • The Rabbi Norman Lamm Kollel for chaver, semikhah and L’Hora’ah (Yadin Yadin) to train post-semikhah students, led by Rabbi The Rabbi Joseph B. scholars for the role of poskim, led by Dovid Miller. Soloveitchik Semikhah Program J. David Bleich, Yona Reiss and offers a four-year program • Community kollelim give our Mordechai Willig. rabbinical students an opportunity of Torah study, professional • The Ludwig Jesselson Chaver Kollel to engage in communal learning, and training and fieldwork. Talmidim for those with a background in year-round kollelim in Chicago and develop expertise in Talmudic planning to enter other professions. Toronto reach thousands of people study while surveying a breadth • The Bella and Harry Wexner Kollel with a plethora of classes and dynamic of halakhic topics unmatched in Elyon combines intensive Torah learning programs. the world of yeshivot. with courses in professional skills, led by • The Rabbi Jacob H. Kupietzky Kollelim Rabbi Mordechai Willig. Memorial Program for the Study of Kollel programs allow students • The Israel Henry Beren Institute for Kodshim for post-semichah study of the to devote all their energies to the Higher Talmudic Studies (Hamachon texts and concepts of the Talmudic order study of Talmud and . Ha-Gavohah Le’Talmud) for scholars of Kodshim not generally covered in the regular semicha studies curriculum, led Each program is designed who will become future roshei yeshiva by Rabbi David Horwitz. for students with distinct educational goals, whether in Jewish education, the synagogue rabbinate, Jewish scholarship or other pursuits both in and out of Avodat Hakodesh.

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Saluting The Members of the Rabbi Isaac Elchanan Theological Seminary Chag Hasemikhah 5777

Rabbi Moshe Abrams Rabbi Yakov Danishefsky Rabbi Dovi Hochbaum Rabbi Alon Meltzer Rabbi Elliot Schrier Pittsburgh, PA Bergenfield, NJ West Hempstead, NY Auckland, New Zealand Woodmere, NY Rabbi Joshua Abramson Rabbi Yoni Danzger Rabbi Michael Hoenig Rabbi Yoni Miller Rabbi David Schwartz Dallas, TX Woodmere, NY Teaneck, NJ Jerusalem, Israel Staten Island, NY Rabbi Arieh Ackerman Rabbi Joshua Elsant Rabbi Andrew Israeli Rabbi Ari Mirzoeff Rabbi Moshe Schwartz Highland Park, NJ Woodmere, NY West Orange, NJ Jamaica Estates, NY New York, NY Rabbi Gershon Albert Rabbi Daniel Elsant Rabbi Yossi Jacobs Rabbi Steven Nemetz Rabbi Shaul Seidler-Feller Montreal, QB Woodmere, NY Kew Gardens Hills, NY Vancouver, BC Los Angeles, CA Rabbi Jason Allen Rabbi Yoel Epstein Rabbi Michael Kahn Rabbi Yechiel Neuburger Rabbi Ely Shestack Baltimore, MD New York, NY Skokie, IL Teaneck, NJ Bergenfield, NJ Rabbi Avi Anderson Rabbi Matthew Faigen Rabbi Raphael Karlin Rabbi Alex Ozar Rabbi Mordechai New York, NY Pittsburgh, PA Silver Spring, MD St. Louis, MO Shichtman Rabbi Jared Anstandig Rabbi Natan Farber Rabbi Joshua Klein Rabbi Elchanan Poupko Baltimore, MD West Bloomfield, MI Cedarhurst, NY Concord, CA Jerusalem, Israel Rabbi Moshe Spira Rabbi Adam Ariel Rabbi Ari Federgrun Rabbi Nuriel Klinger Rabbi Mordy Prus Atlanta, GA Saint Louis, MO Holliswood, NY Columbus, OH Brooklyn, NY Rabbi David Stein Rabbi Mosheh Aziz Rabbi Roy Feldman Rabbi Mordechai Rabbi Ari Pruzansky Chicago, IL Great Neck, NY Bayside, NY Kornbluth Teaneck, NJ Rabbi Dovid Strauss Rabbi William I. Balk Rabbi Shaya First Teaneck, NJ Rabbi Yitzy Radner New York, NY Cleveland, OH Teaneck, NJ Rabbi Yosef Kornbluth Detroit, MI Rabbi Yaakov Taubes Rabbi Eliezer Barany Rabbi Caleb Fischer Teaneck, NJ Rabbi Moshe Rapps Teaneck, NJ Hollywood, FL Columbus, OH Rabbi Yehuda Kravetz Teaneck, NJ Rabbi Sam Taylor Rabbi Sammy Bergman Rabbi Aaron Fleksher Fair Lawn, NJ Rabbi Sam Reinstein London, UK Elizabeth, NJ Passaic, NJ Rabbi Shmuel Kresch Teaneck, NJ Rabbi Yosef Shmuel Haim Rabbi Jacob Berman Rabbi Noam Friedman Southfield, MI Rabbi Alvin Reinstein Venouziou Edison, NJ Teaneck, NJ Rabbi Ben Kurzer Bronx, NY Los Angeles, CA Rabbi David Block Rabbi Adam Friedman London, UK Rabbi Jared Rosenfeld Rabbi Eli Wagner West Hempstead, NY New York, NY Rabbi Ari Lamm Scarsdale, NY Woodmere, NY Rabbi Jonathan Bloom Rabbi Jonathan Fruchter West Hempstead, NY Rabbi Itamar Rosensweig Rabbi Moshe Watson Fairlawn, NJ Queens, NY Rabbi Michael Langer Queens, NY Teaneck, NJ Rabbi Borenstein Rabbi Yechiel Fuchs Brooklyn, NY Rabbi Yisroel Meir Rabbi Gabi Weinberg West Hempstead, NY New York, NY Rabbi Yaakov Lasson Rosenzweig Kew Gardens Hills, NY Rabbi Tuvia Brander Rabbi Moshe Genack Baltimore, MD Charleston, SC Rabbi Yosef Weinberger Boca Raton, FL Englewood, NJ Rabbi Simcha Lauer Rabbi David Roth Teaneck, NJ Rabbi Natan Brownstein Rabbi Yeshayahu Ginsburg Lawrence, NY Newton, MA Rabbi Michael Weingarten Portland, OR Columbus, OH Rabbi Hart Levine Rabbi William Roth Holliswood, NY Rabbi Shamir Caplan Rabbi Mark Glass New York, NY Teaneck, NJ Rabbi Mark Weingarten Arlington, TX Manchester, UK Rabbi Eliron Levinson Rabbi Isaiah Rothstein Holliswood, NY Rabbi Dov Carpe Rabbi Raphael Glickman Highland Park, NJ Monsey, NY Rabbi Mordecai Weisel Teaneck, NJ Cleveland, OH Rabbi Avi Libman Rabbi Moshe Rube Teaneck, NJ Rabbi Bryan Chustckie Rabbi Daniel Goldberg Toronto, ON Hewlett, NY Rabbi Elliot Wiesenfeld East Brunswick, NJ Teaneck, NJ Rabbi Bradley Lipman Rabbi Shmuli Sagal Lawrence, NY Rabbi Shlomo Clark Rabbi Goldstein Los Angeles, CA London, UK Rabbi Siman Tov Yanetz Bergenfield, NJ Teaneck, NJ Rabbi Ari Lipsky Rabbi Emmanuel Sanders Tel Aviv, Israel Rabbi Dan Cohen Rabbi Shmuel Goldstein West Hempstead, NY New York, NY Rabbi Yosef Yanetz Queens, NY Monsey, NY Rabbi Michael Macks Rabbi Uri Schneider Ganei Tikva, Israel Rabbi Meir Cohen Rabbi Yosef Gottesman Lincolnwood, IL Bergenfield, NJ Rabbi Yehuda Feivel Yisroel Oceanside, NY Teaneck, NJ Rabbi Yoni Mandelstam Rabbi Gidon Schneider New Hempstead, NY Rabbi Chaim Cohen Rabbi Jason Grossman Jamaica Estates, NY Toronto, ON Rabbi Yeshaya Zimmerman Teaneck, NJ Lawrence, NY Rabbi Joshua Maslow Rabbi Asher Schreier Brooklyn, NY Rabbi Noah Cohen Rabbi Scott Hoberman Cedarhurst, NY Woodmere, NY Rabbi Daniel Zuckerman Boca Raton, FL Skokie, IL Silver Spring, MD

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Rabbi Isaac Elchanan Theological Seminary: The Soul of Yeshiva University

Rabbi Isaac Elchanan Theological Yeshiva College.” Dr. Norman Lamm was musmakhim lead and inspire our Seminary has been the soul of Yeshiva elected president and Rosh HaYeshiva community through serving in some University for more than 120 years. in 1976—the first who was American- of the most influential and prestigious Sounds of learning vibrate through the born—following Dr. Belkin’s death that pulpits throughout North America. batei midrashot and resonate from morning year. A musmakh of RIETS, Dr. Lamm Our musmakhim also continue to grow until late at night. is an alumnus of Yeshiva College and the professionally through the myriad of Bernard Revel Graduate School of Jewish programs that provide the most current RIETS educates and trains rabbis who Studies, where he earned his PhD. perspectives and insights into halachic and have shaped and continue to shape our pastoral guidance. Jewish world. Combining the highest levels Under the visionary leadership and of Torah learning in the legacy of Rabbi guidance of Richard M. Joel, the president Many great and influential rabbis have Joseph Soloveitchik zt”l, an unmatched of YU and RIETS, RIETS’ impact is felt taught at RIETS. Among the most program of professional preparation for the in the Jewish community throughout illustrious Gedolei Torah was Rabbi rabbinate and an impassioned commitment the world. RIETS musmakhim occupy Joseph Soloveitchik, a scholar, philosopher to impact the Jewish community, RIETS an overwhelming number of pulpits and teacher who had a profound impact on continues to produce the finest rabbinic throughout North America, as well as Jewish thought. A leading authority and leadership for the next generation and major educational, communal-professional exponent of Halakhah, he was appointed beyond. Our musmakhim fulfill their and lay leadership positions. at RIETS in 1941. Rabbi destiny as vital links in the chain that Soloveitchik was familiarly known as continues to transmit rabbinic knowledge “the Rav;” he had the legendary power to and tradition from one generation of deliver unparalleled discourses spanning Jewish leaders to the next. the Talmud, Jewish law, philosophy and contemporary issues. The moving and profound ceremony of the Chag HaSemikhah recognizes the “We have an unparalleled faculty of Roshei promise of our rabbinic graduates and the Yeshiva,” said Rabbi Menachem Penner, achievements of all alumni of the Rabbi Max and Marion Grill dean of RIETS Isaac Elchanan Theological Seminary who and a RIETS musmakh. “Our learning have assumed responsibility for the future tradition is a direct continuation of the of the Jewish people. It officially marks the Talmud Torah at the classical European completion of RIETS’ rigorous four-year yeshivot thanks to the strong foundation graduate program of Torah learning and As the Western Hemisphere’s leading laid by one of my predecessors, Rabbi comprehensive professional training for center for Torah learning and training for Zevulun Charlop.” Rabbi Charlop presided the rabbinate. the rabbinate, RIETS provides exceptional over a period of enormous growth at the training for students entering the various seminary for more than 35 years and now Established in 1886, RIETS’s more than fields of Avodat HaKodesh in the serves as dean emeritus of RIETS and 5,000 musmakhim serve the worldwide contemporary Orthodox community. The special adviser to the University president Jewish community in the Torah Umadda Rabbinic Professional Education program, on yeshiva affairs. tradition that is Yeshiva University. RIETS R-PEP, is the product of a bold, successful was named after Rabbi Isaac Elchanan strategic planning initiative launched in The seminary has benefited greatly from Spektor (1817–96), a revered sage and 2002 by the RIETS Board of Trustees. the construction of the Jacob and Dreizel spokesman for world Jewry. After his death The program, outlined on the next page, Glueck Center for Jewish Study, which in 1896, RIETS was named in his memory. is aimed at producing the most well- houses a two-story, 550 seat beit medrash, trained, emotionally intelligent rabbinic as well as numerous classrooms and offices In 1915, Dr. Bernard Revel was appointed professionals in the history of the Jewish ulitized by RIETS administration, students president and Rosh Yeshiva of RIETS. community. and Roshei Yeshiva. After Dr. Revel’s death in 1940, Dr. Samuel Belkin (1911–76), a young, prominent RIETS musmakhim maintain their In an increasingly complex world, RIETS RIETS Rosh Yeshiva and a noted scholar, engagement with the Yeshiva through the accepts the challenge to prepare its was named dean of the seminary; in Center for the Jewish Future’s continuing students to face the multifarious issues of 1943, he was elected president of the Rabbinic education programming, and today’s society—anchored always in the institution then known as “RIETS and career and placement services. RIETS sacred legacy of our Torah and people.

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Professional Rabbinics at RIETS The most comprehensive professional rabbinics training of any seminary or semikhah program, offering advanced professional tracks for students entering into community synagogues, college campuses, education and outreach work. Comprehensive curriculum includes • Joint RIETS-Ferkauf Graduate Program in Mental • Survey of Professional Opportunities Health Counseling, providing graduate mental health • Public Speaking training to future synagogue rabbis • Homiletics The Rabbinic Personal Development Program at • Adult Education RIETS includes • Pastoral Psychology • Individual and group work for three years of semicha • Contemporary Issues in the Jewish Community • Testing to determine strengths and weaknesses • The Life and Career of the Rabbi • Courses on emotional intelligence • Practical Rabbinics • Processing groups led by experienced mental health Highlights include professionals • Presentations by and continued interaction between • Life and Career: Real discussions about stressors, the students and distinguished community leaders rabbinic family confidentiality and more • Contemporary issues: Comprehensive presentations • Career counseling, guidance and placement and guided group discussions of major communal and social issues of the day • Advanced Pastoral Psychology course, including role playing with professional actors

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 TheMenahel and the Manhig: Two Models of Leadership

elebrating the Chag HaSemikhah of the Rabbi Isaac Elchanan Theological Rabbi Yaakov Glasser CSeminary gives us an opportunity David Mitzner Dean, YU Center for the Jewish Future to consider the extraordinary Rabbi, Young Israel of Passaic-Clifton contribution that the musmachim of RIETS have made in leading the Jewish people. Our Yeshiva prides invariably associated with providing And the whole congregation lifted up itself on ensuring that every graduate a principled path for communal their voice, and the nation cried that is fundamentally an accomplished development. Perhaps one of the most night. And they complained against talmid chacham. In addition, each challenging moments of leadership Moshe and against Aharon; and the student has received exceptional that we encounter throughout the whole congregation said to them: “If we training, mentorship, and guidance in Torah, and the episode with the most only had died in the land of Egypt! Or if the practical dimensions of rabbinic far-reaching consequences, is the we only had died in this wilderness! And leadership. RIETS continues to mission of the meraglim. The Torah why is G-d bringing us to this land to engage our musmachim through their describes the stature of the individuals die by sword, our wives and children will personal relationships with RIETS selected to represent the Jewish people be taken captive, isn’t it better for us to roshei yeshiva, which endure long in exploring the landscape of our return to Egypt?” And each one said to beyond the years spent in the beis intended destination — Eretz Yisrael: his brother, “Let us appoint a leader and ”.return to Egypt וַיִשְ לַ ח אֹתָ ם מֹשֶה מִמִדְבַר פָארָ ן עַל פִי ה’ כֻלָ ם midrash, and through the continued Bamidbar 14:1-4 אֲ נָשִים רָ אשֵ י בְ נֵי יִשְרָאֵל הֵמָ ה. rabbinic education that is offered to our alumni throughout their careers. And Moshe sent them from the desert of The Jewish people react with a It is often the musmachim of RIETS Paran based on the commandment of national panic that reflects an who find themselves at the forefront G-d, they were all [distinguished] men, underlying lack of faith in Hakadosh of confronting major communal issues heads of the Jewish people. Baruch Hu; they are ultimately that impact not only the larger YU Bamidbar 13:3 sentenced to remain in the desert, community, but the Jewish people while the next generation will enter The Torah describes the reaction of as a whole. As a rav, one is often the Land of Israel. The commentators the people upon hearing the report of called upon to provide perspective struggle with many aspects of this the meraglim: and guidance, and occasionally take story. A generation that had been emancipated from Egypt, crossed וַתִשָ א כָלהָעֵדָ הוַיִתְנּו תאֶ קֹולָם וַיִבְ כּו הָעָ ם unpopular public positions in the the Yam Suf, survived the theological בַלַיְלָההַ הּוא. וַיִֹּלנּו עַ ל מֹשֶ ה וְעַל אַהֲ רֹן כֹל בְ נֵי pursuit of propelling our community crisis of the cheit ha’egel, seems to be יִשְרָאֵ ל וַיֹאמְרּואֲ לֵהֶם כָל הָעֵדָהלּו מַתְנּו בְאֶרֶ ץ forward in its development as ovdei .undone by the report of the meraglim מִ צְרַ יִםאֹו בַמִדְבָר הַ זֶהלּו מָתְ נּו. וְלָמָ ה ה’ .Hashem What caused this breakdown in מֵבִ יא אֹתָנּו אֶל ץהָאָרֶ הַ זֹאת לִנְפֹל בבַחֶרֶ נָשֵ ינּו As the Torah relates the unfolding ?leadership וְטַפֵ נּו יִהְ יּו לָבַזהֲ לֹוא טֹוב לָ נּו שּוב מִ צְרָ יְמָ ה. narrative of the Jewish people, we וַיֹאמְ רּו אִ יש אֶל אָחִ יו נִתְ נָה רֹאש וְנָשּובָ ה are presented with many models of R. , in his מִ צְ רָ ְ י מָ ה . leadership, and are often exposed to Liferakim (pp. 122-125), poses a the struggles and achievements that are

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 simple question: The attribute that character of the entity that he leads. express a commitment to transcend we treasure most in our leaders is However, there is a second category whatever challenges were before integrity. Why would G-d hold the as well, and that is the “manhig.” The us and lead the people into their meraglim accountable for reporting manhig views the landscape of reality homeland. precisely what they saw? They were and recognizes the compelling need There are moments that require insightful and sophisticated people. to transcend it. Themanhig is a risk the leadership of the menahel. They In their judgment, the enemies of taker, suggesting ideas that are often require a measured and steady the land were indeed formidable, impractical. The is a visionary manhig approach to guiding our communities and posed an existential threat to who can see beyond the constraints in their growth in commitment to the Jewish people. What exactly of practicality. The recognizes manhig Torah and mitzvos. Yet there are was expected of the in this that not all situations in life should be meraglim other moments that call for the scenario? met with a reasonable and deliberate manhig — the bold vision that at first response — sometimes a bold and R. Weinberg suggests that there are two seems nearly impossible, but with ambitious approach is necessary to types of leaders. The first is what R. exceptional inspiration and leadership propel the people forward. Weinberg describes as a “menahel.” A can emerge as a reality. Those who live menahel is a modality of leadership that Themeraglim were at fault for entirely in the realm of the menahel relates to the practical and concrete deploying the menahel mode of restrain our community’s capacity dynamics of governance. It consists leadership when the moment called to aspire for greatness. Those who of the cycle of “cause and effect” that for a manhig. The Jewish people, reside exclusively in the domain of needs to be taken into account when standing at the precipice of entering the manhig ignore the day-to-day assessing a situation for formulating the Land of Israel, required leadership challenges that frame our constant a responsible approach. The that saw beyond the “here and now.” struggle to achieve meaning and menahel excels at the managerial and It required a bold declaration — “aloh purpose in our lives. administrative elements of leadership, ,” let us go up, the declaration naaleh In Megillas Esther we encounter this the tasks necessary to maintain stated by Kalev (Bamidbar 13:30). very dynamic in the metamorphosis the steady, consistent, and reliable The were supposed to meraglim of Esther’s leadership. As Mordechai YU Center for the Jewish Future Rabbinic Services

Morris and Gertrude Bienenfeld Rabbanan.org Rabbinic Resource Website Esther Rosenblatt Department of Jewish Career A password protected website with exclusive resources Yarchei Kallah for Development and Placement for rabbis, including webinar recordings, shiur outlines, Convene groups of rebbetzins to support and drasha ideas, a responsa research service, and a host of Access to professionals who aid institutions with strengthen the skills they need to succeed in their links to access our resources and services for rabbis. the search process, management and mentorship of unique role. The program includes in-depth textual rabbis and Jewish communal professionals throughout Available at www.rabbanan.org. learning on topics on which the rebbetzins desire additional knowledge, mentoring between veteran and North America and beyond. Continuing Rabbinic Education Courses Contact Rabbi Ronald Schwarzberg at [email protected]. new rebbetzins, mental health conversations on a wide Web based courses for Rabbis that address range of issues that the rebbetzins often deal with, and Rabbis Yarchei Kallah contemporary issues in the rabbinate by convening guidance on how to help the rabbinic family develop Conduct retreats for rabbis designed to stimulate, experts and Torah scholars. Types of courses offered while being raised in the “eye of the community.” strengthen and sharpen the participants’ preaching, pastoral, are: “Addressing Abuse in Community;” “End of Life Contact Rebbetzin Meira Davis at [email protected]. programming and teaching skills. The primary mentor in Issues; “Fundraising” and many more. this program is Rabbi Jacob J. Schacter. Conversations on Contact Rabbi Naphtali Lavenda at [email protected] Jewish Careers management skills and balance between the home-work A vocational website designed to help Jewish relationship is also part of the presentations. organizations find professionals they seek, and aid Contact Rabbi Dr. Jacob J. Schacter at [email protected]. professionals in finding positions. Visit the site at www.yu.edu/jewishcareers

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 becomes more aware of the him may he live. Now I have not been and if I am to perish, I shall perish!” So threatening decrees against the Jewish summoned to visit the king for the last Mordechai went about [the city] and did people and the precarious nature of thirty days.” Mordechai was told what just as Esther had commanded him. their standing in the Persian kingdom, Esther had said. Esther 4:13-17 he relays to Esther that the time has Esther 4:10-12 Esther’s initial reaction was one come to beseech the king for the Mordechai’s reaction to Esther’s of hanhalah. It is Mordechai’s salvation of her people: apprehension is to convey the inspiration that transitions her magnitude of responsibility that rests outlook and disposition to one וְאֶ ת-פַתְ ֶ שגֶ ן כְתָב-הַ ּדָת אֲ ֶ שר-נִתן ְבשּו ָ שן ַ on her shoulders. Mordechai doesn’t of hanhaga. Esther begins to recognize לְהַ שְמִידָ ם, נָתַ ןלֹו — לְהַרְ אֹות אֶת-אֶסְ ֵ תר, address her specific concerns, and that if she is waiting for the ideal ּולְהַ ּגִידלָּה; ּולְצַּוֹות ,עָלֶיהָ לָבֹוא אֶל-הַ ֶ מלֶ ְך instead begins to speak to Esther’s opening to address her concerns, it לְהִתְחַ ּנֶן-לֹו ּולְ בַּקֵ ש מִ לְפָ נָיו — עַל-עַ מּה. וַ יָבֹוא, ָ personal disposition as a leader. may be too late. Esther summons the הֲ תָ ְך; וַ יַּגֵד לְ אֶסְ ֵ ר,ת אֵת יּדִבְרֵ מָרְּדֳ כָ י. He also gave him the written text of Mordechai explains that Esther must courage to move forward in a most the law that had been proclaimed in recognize that there are moments that illogical and nearly irresponsible Shushan for their destruction. [He bade call for incremental and thoughtful manner — ultimately asserting herself him] show it to Esther and inform her, consideration, and others that as a manhiga — and saving the Jewish and charge her to go to the king and to demand action: people. The musmachim of RIETS are יג וַ יֹאמֶר מָרְּדֳ כַ י, לְהָ ִ שיב אֶל-אֶסְ ֵ תר: אַ ל- appeal to him and to plead with him for entrusted with the sacred role of תְדַ מִי בְ נַפְ ֵשְך, לְהִ ָ מלֵ ט בֵית-הַ ֶ מלְֶך מִ ָ כל- her people. Hathach came and delivered providing leadership for the Jewish הַ יְהּודִ ים. ידּכִי אִם-הַחֲ רֵש תַחֲרִ ישִי, בָעֵ ת Mordechai’s message to Esther community. Fundamentally, that הַ זֹאת--רֶ וַח וְהַּצָלָה יַעֲמֹוד לַ יְהּודִים מִ ָ מקֹום Esther 4:8-9 is an obligation to approach the אַחֵ ר, וְאַ ְ תּובֵית-אָבִ יְך תֹאבֵדּו; ּומִי יֹודֵ עַ — Esther relays back to Mordechai that institutions and organizations of our אִ ם-לְעֵ ת כָזֹאת, הִ ּגַעַ ְ ת לַ ַ מלְ כּות. טו וַ תֹאמֶ ר such a request is impractical. There community within a grounded and אֶסְ ֵ תר, לְהָ ִ שיב אֶל-מָרְּדֳ כָ י. ז לֵ ְך ְ כנֹוסט are protocols and procedures in the realistic framework of a menahel. From אֶ ת-כָל-הַ יְהּודִ ים הַ ּנִמְ צְאִ ים ְבשּו ָ ן,ש וְצּומּו עָלַ י .kingdom in order to engage the king officiating lifecycle events to teaching וְאַ ל-תֹאכְלּו וְאַ ל- ִת ְשתּו ְ שֹל ֶ שת יָמִ ים לַיְלָ ה Essentially, Esther makes the rational Torah, these rabbis search for every וָיֹום — ּגַם-אֲ נִי וְנַעֲ רֹתַ י, אָ צּום ֵ ן;כ ּובְכֵן אָ בֹוא case for incremental and cautious opportunity imaginable to provide the אֶל-הַ ֶמלְֶך, אֲ ֶ רש לֹא-כַּדָ ת, וְכַאֲ שֶר אָבַדְ ִ תי, engagement, outlining the risk of ,support and love for our constituents אָ בָדְ ִ תי. יז וַ יַעֲ בֹר, מָרְ ֳּדכָי; וַ יַעַ ש, ְ ככֹל אֲ ֶ שר- angering the king, which would result and elevate the spiritual vitality of צִּוְתָ ה עָלָיו אֶסְ ֵ תר. .in her own demise Mordechai had this message delivered our community. However, there are וַ תֹאמֶ ר אֶסְ ֵ תר לַהֲ תָ ְך, וַ תְצַּוֵהּו אֶל-מָרְּדֳ כָ י. ָ ּכ ל- to Esther: “Do not imagine that you, of issues that face our community, which עַבְ דֵ י הַ ֶ מלְֶך וְעַם-מְ דִ ינֹות הַ ֶ מלְֶך יֹדְ עִ ים, all the Jews, will escape with your life when assessed from an analytical אֲ ֶשר ָכל-אִ יש וְאִ ּׁשָה אֲ ֶ רש יָבֹוא-אֶל-הַ ֶ מלֶ ְך .by being in the king’s palace. On the perspective, seem insurmountable אֶל-הֶחָ צֵר הַ ְ פנִימִית אֲ ֶ רש לֹא-יִּקָרֵא אַחַ ת contrary, if you keep silent in this crisis, These are moments that demand a ּדָ תֹו לְהָמִ ית, לְבַ ד מֵאֲ ֶשר יֹושִיט-לֹו הַ ֶ מלֶ ְך relief and deliverance will come to the manhig, someone who stands up and אֶ ת-שַרְ בִיט הַ זָהָ ב, וְחָ יָה; וַאֲ נִי, לֹא נִקְרֵאתִ י Jews from another quarter, while you says “aloh naaleh.” Someone who לָ בֹוא אֶל-הַ ֶ מלְֶך — זֶה, ְשלֹושים יֹום. וַ יַּגִ ידּו ִ and your father’s house will perish. And provides creative, ambitious, and לְמָרְּדֳ כָ י, אֵת ּדִבְרֵ י אֶסְ ֵ תר. relentless leadership in addressing Esther told Hathach to take back to who knows, perhaps you have attained the challenges of our generation. Our Mordechai the following reply: “All the to royal position for just such a crisis.” musmachim have a responsibility king’s courtiers and the people of the Then Esther sent back this answer to to avoid the pessimism that often king’s provinces know that if any person, Mordechai: “Go, assemble all the Jews percolates about the future of our man or woman, enters the king’s presence who live in Shushan, and fast in my community. They must be a source in the inner court without having been behalf; do not eat or drink for three days, of optimism and hope in projecting summoned, there is but one law for night or day. I and my maidens will a path forward to secure the future of him—that he be put to death. Only if observe the same fast. Then I shall go to our people. the king extends the golden scepter to the king, though it is contrary to the law;

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Open to Embracing Jews; Open to Embracing the Mesorah

Transcribed from Rabbi Penner’s address to the 5774 Chag HaSemikhah

y dear musmakhim: It is such an exciting day Rabbi Menachem Penner in such a historic time. M Max and Marion Grill Dean, RIETS It’s not just the Chag HaSemikhah. —,תשע”ד It’s the time we live in. It’s one of the most exciting eras in our history. Dramatic growth of talmud taken for granted, were under attack. a “zug”—would henceforth be needed Torah and the world of the yeshivos. Antiochus IV governed Eretz Yisrael, to stand in the place where one gadol Strong kehillos and thriving mosdos, looking to force his subjects to adopt hador had led. both in Eretz Yisrael—in Eretz Yisrael the worldview of Yavan, and to after millennia ofgalus !—and around Those two chakhamim were Rabbi abandon their own. It was the days the world. What an exciting time for Yosi ben Yoezer of Tzereida and Rabbi before the miracles of Chanukah, Rabbeinu Yitzchak Elchanan. Yosi ben Yochanan of Yerushalayim. when so many struggled to see the What an exciting time for you to Their sayings, mishnayos inAvos (1:4- invisible hand of the Ribbono Shel become rabbanim! 5), are famous. But to fully appreciate Olam. And when young men and them, we need to consider the is a time of uncertainty women, including bnei Torah from ,תשע”ד ,And yet challenges that their generations faced and immense challenge. You, our the most established Torah homes, and the radically different solutions precious talmidim, live in a rapidly were disappearing into a sea of that these two gedolim proposed: changing world and in a Jewish assimilation. יוסי בן יועזר איש צרדה אומר: יהי ביתך בית community struggling to define itself Yes. It was a time very much like our ועד לחכמים and grappling to find the Ribbono shel own. Olam in an increasingly G-dless world. Make your homes gathering places for But it was more than a time of With your permission, I would like to talmidei chakhamim. To do so, create questioning and it was more than travel to another such time in Jewish homes where the most righteous a crisis of assimilation. There was a history. For just a moment, come with will feel comfortable. Then, fill those frightening vacuum of leadership. me to Eretz Yisrael, to Yerushalayim, batim, and your batei kenesiyot, with Hellenized kohanim gedolim, in the years before the miracles of those who want to learn, to daven, to manhigim who lacked the basic Chanukah: follow closely and unquestioningly in credentials to serve in their posts, the ways of Chazal. It was a time of terrible confusion held sway over much of the nation. והוי מתאבק בעפר רגליהם after the death of the gadol hador, So many kohanim, once looked to for Antigonus ish Socho. Two of his hora’ah, had adopted the ways of the Then, attach yourselves to the sages. students, Tzadok and Baytus, had Greeks. And it seemed that no one Walk in the ways of your rebbeim with begun a process that would lead to towering rabbinic figure and no one modesty and awe. Understand your the questioning of the very basics rabbinic body could carry the mantle place vis-a-vis the guardians of the of our faith. Ikkarei ha’emunah, once of Torah leadership. Two men—a pair, mesorah.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 are welcomed —and sometimes even ויהיו עניים בני ביתך והוי שותה בצמא את דבריהם: printed—with enthusiasm. We live in And soak in their teachings. Be And let those who are poor—not just a bein hashemashos, an historic time, mechazeik yourselves, for you will aniyim mamash, but those who form part kodesh, part chol, but filled with need much fortitude to stand up to the lower strata of society, uneducated irbuvia, with confusion. the winds of change. Redouble your and unsophisticated as they may be— efforts to find Torah clarity in a world live among you. Become as familiar And we have two mishnayos to guide of confusion. Create a safe haven in with the needs of your kehillah, your us. We need to study these mishnayos your homes in a world filled with congregational family, as you are well. But perhaps, most of all, we darkness and falsehood. familiar with the needs of your nuclear must remember that they are best family. understood as two parts of one whole. Divrei chokhmah, no doubt, in I don’t believe that the derekh of challenging times. Surround Two Reb Yosi’s. Two mishnayos. Two Rabbi Yosi ben Yoezer—the creation yourselves with fellow ma’aminim—in solutions. of homes filled withtzidkus but, by fact with those who are on a higher An approach of yirah—yiras their nature, somewhat intimidating madreigah than you. Follow in the Shamayim—protecting ourselves and and foreign to the uneducated — footsteps of those who grew up in our precious mesorah. can sufficiently meet the challenges simpler times and whose lives are of today. There are just too many guided by the timeless chokhmas people, precious neshamos, not just haTorah. [Be] open to exposing among the world of the unaffiliated, It’s hard to argue with such an people to the beauty but among day school and yeshiva approach. But someone did. A second high school and, yes, even Yeshiva gadol BeYisrael suggested a radically of yiddishkeit without University graduates who will different path for the preservation be left behind. Nor do I think that of klal Yisrael. He presented a vision insisting that they Rabbi Yosi ben Yochanan’s openness of the home open not only to the become just like you. alone, filling our homes with so many chakhamim—but to the masses as common folk that chakhamim are well. And not just open. Open wide. An approach of ahavah—ahavas left without a seat at the table, is what Rabbi Yosi ben Yochanan, the Av Beis Yisrael—embracing others, our Chazal were looking to create. These Din, warned that times of uncertainty, precious brothers and sisters. two beautiful mishnayos understood when assimilation is at its highest, are together, these two ideals expressed My Dear talmidim: not the time for erecting walls, not even side by side, with each aspect pursued protective fences. Instead, those who The Jewish world in which you will with passion and yiras shamayim held to the eitz hachaim with every serve beyond the koslei hayeshiva need to guide you as the leaders of ounce of their strength had a chiyuv to is thriving and strong—but no less tomorrow. connect with the people. And not just challenging and no less confusing as “Yehei beiskha pasu’ach lirvachah.” to reach out to them and to teach them, the one that faced these two gedolim in You need to be open. Yes—you heard but to sit with them, to listen to them, Hellenistic times. me correctly. Orthodox to hear their concerns and to reaffirm We, too, live in a rapidly changing needs to be and can be open. Pasu’ach the unity of klal Yisrael. world in which the very principles lirvachah to the Jewish people. upon which our Torah lives are ]יוסי בן יוחנן איש ירושלים אומר[ יהי ביתך fashioned are under daily attack. An You must be open to Jews of different פתוח לרוחה olam hafuch—but not the one seen backgrounds, understanding that Open your houses wide! And if I by Rav Yosef brei d’reb Yehoshua each precious neshamah needs special might add to his words, open your in masekhes Pesachim (50a). In our attention and a unique path to connect wide as well. Invite in batei kneisiyos upside-down world, morality is to Hashem. You must be open to the the people, . Make them feel amkha close-mindedness and immorality is opinions of those with whom you welcome, respected and loved— righteousness. Truth is passé and lies disagree, open to explaining the truth, regardless of who they are. the totality of the Torah, to those

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 והוי שותה בצמא את דבריהם: whose worldview has been shaped But not every door and every by outside influences. You must be window can be left open during Continue to learn from the chakhmei open to examining our time-honored a storm. As open as you must be, hamesorah who sit beside me and institutions and considering new ideas you must never leave our precious behind me— through phone calls, and approaches. And, perhaps more mesorah exposed, out in the open. through listening to their shiurim from than anything else, open to exposing When something is precious, precious afar and iy”H, through many visits people to the beauty of yiddishkeit and yet so fragile, a precious gift for back to the batei medrash in which you without insisting that they become which so many have given their lives grew to become talmidei chakhamim, just like you. to transmit to you, you must protect rabbanim and manhigei Yisrael it and guard it with every fiber of your to have אשרינו מה טוב חלקינו .You, the musmakhim of RIETS, yourselves being. need to be open if you hope to lead these people in our lives. a generation that desires, and will Don’t underestimate your role as a There are many yeshivos and many sometimes insist, that its manhigim link in the chain of the mesorah. young men today studying for listen as frequently as they speak, —semikhah. But you are unique משה קבל תורה מסיני, ומסרה ליהושע, accept as often as they judge and because Yeshivas Rabbeinu Yitzchak ויהושע לזקנים, וזקנים לנביאים. ונביאים innovate as often as they walk in the Elchanan is unique. There is no other מסרוה לאנשי כנסת הגדולה. ways of their ancestors. And they, through the chakhmei institution that better represents And, barukh Hashem, we are open, hamesorah passed it to your rebbeim, the ideals expressed by Rabbi Yosi and you are open—open to learn, to those on this stage. And today, they ben Yoezer and Rabbi Yosi ben grow, to listen, to devote your lives pass it to you. Yochanan together. Please don’t to klal Yisrael. Open to leaving New forget how special you are and what you, and possibly only you, can יהי ביתך ועד לחכמים York! Open to work on secular college campuses with students who did not You must assure that your batim— accomplish. receive the gift of a YU education. not just your homes, but your batei We believe in you and what we say to Open to teach in day schools, in every knessiyos, and your batei sefer, resound others about you. You are grounded grade and to every type of student. with the kolos and the spirit of your in Torah and tradition. And you are Open to make a kiddush Hashem in rabbeim. They must be open and ready to lead. It is a daunting task that your hospitals and law firms. exposed to the gedolei Yisrael. lies before you. But it is a thrilling time to step onto the stage of Jewish והוי מתאבק בעפר רגליהם Open to put the needs of klal Yisrael before your own. leadership. There has never been a Struggle with your rebbeim for group better prepared and more open ויאבק איש עמו You are open to lead all of klal Yisrael answers— —but never to meet this challenge. bederekh haTorah. cease to look to them for guidance. Chazak ve’ematz. Mazal tov.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 The Chag HaSemikhah celebration includes a dedication of a sefer Torah in honor of Moreinu HaRav Hershel Schachter, shlit”a. This article discusses the various ways that a Jew, and specifically a Torah scholar, is compared to a walking sefer Torah. Rav Schachter embodies this ideal through his scholarship, his refinedmiddos and his care and concern for all of klal Yisrael.

A Walking Sefer Torah1 sefer Torah (Torah scroll) embodies holiness and we relate to it as a holy object. Rabbi Joshua Flug WeA stand up in its presence, we kiss Director of Torah Research, it when it passes us and we provide a Yeshiva University Center for the Jewish Future proper way to escort the sefer Torah as it moves from place to place. Additionally, we protect it from acts that are not befitting of a holy object: obligated to tear (his garments). What However, it is the names of G-d that we store it in an upright position, we is this similar to? It is similar to a sefer are written in the sefer Torah that make sure that it is never placed on Torah that was burned, where there infuse the entire sefer Torah with its the floor and when the Torah is no is (also) an obligation to tear (one’s holiness.3 If we follow the analogy, longer usable, we provide it with a garments). the entire body is holy and should proper burial. Mo’ed Katan 25a be treated with holiness. The body is In this article, we will explore the The Talmud clearly compares the infused with holiness when the soul notion that each and every Jew loss of an individual to the burning enters the body. represents a walking sefer Torah. of a sefer Torah.2 The commentators R. Yosef Shaul Nathanson, Divrei This idea, which is alluded to in a offer a number of explanations as to Sha’ul 340:5, notes that there is a number of Talmudic statements, why a person is comparable to a sefer story recorded in the Talmud about was developed by a number of Torah. The most poignant explanation how the Romans killed R. Chanina commentators. is offered by Ramban (Nachmanides ben Tradyon that supports Ramban’s 1194-1270), who states: analogy: The Talmudic Sources מצאוהו לרבי חנינא בן תרדיון שהיה יושב ולי נראה שהנפש בגוף כאזכרות בגוילין, ועוסק בתורה ומקהיל קהלות ברבים וס”ת ומשל בעלמא הוא לומר שהוא הפסד גדול The most explicit source comparing מונח לו בחיקו הביאוהו וכרכוהו בס”ת וחרדה רבה וחייב אדם לקרוע עליה כאילו a Jew to a sefer Torah is found in two והקיפוהו בחבילי זמורות והציתו בהן את נשרף ס”ת לפניו. places in the Talmud in a statement האור והביאו ספוגין של צמר ושראום במים רמב”ן מועד קטן כה. by R. Shimon ben Elazar. In the midst והניחום על לבו כדי שלא תצא נשמתו מהרה of a discussion about when one tears It seems to me that the soul in the body אמרה לו בתו אבא אראך בכך אמר לה one’s garments over death or other is like the names of G-d (written) on אילמלי אני נשרפתי לבדי היה הדבר קשה tragic events, the Talmud states: the parchment. It is merely a parable to לי עכשיו שאני נשרף וס”ת עמי מי שמבקש convey the message that it is a great loss עלבונה של ס”ת הוא יבקש עלבוני אמרו לו רבי שמעון בן אלעזר אומר העומד על המת and cause for alarm and a person must תלמידיו רבי מה אתה רואה אמר להן גליון בשעת יציאת נשמה חייב לקרוע למה זה tear his garments as if a sefer Torah was נשרפין ואותיות פורחות אף אתה פתח פיך דומה לספר תורה שנשרף שחייב לקרוע. burned before him. ותכנס ]בך[ האש אמר להן מוטב שיטלנה מי מועד קטן כה. Ramban, Mo’ed Katan 25a שנתנה ואל יחבל הוא בעצמו. R. Shimon ben Elazar states: If someone עבודה זרה יח. .is present when a person dies, he is All parts of a sefer Torah are holy

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 They found R. Chanina ben Tradyon open your mouth and allow the fire to According to R. Sofer, a person can who was sitting and learning Torah and enter so that your body will be burned be treated as an accessory of holiness gathering crowds publicly, and there was internally and your soul will ascend and (tashmish kedusha) for certain a sefer Torah in his arms. They took him fly upward. purposes. R. Yosef D. Soloveitchik of and wrapped him in the sefer Torah, Avoda Zara 18a Brisk (1820-1892) adds that when a person reaches a certain level, he is surrounded him with branches and lit R. Nathanson notes that the dialogue not simply treated as an accessory of the branches. They brought sponges of between R. Chanina ben Tradyon and holiness, but rather as an actual object cotton, soaked them in water and placed his students (according to Maharsha’s of holiness: them on his heart so that he would not interpretation) is based on the דהת”ח לא הוי בבחינת תשמיש קדושה רק die quickly. His daughter said “Father, assumption developed by Ramban בבחינת עצם הקדושה. this is how I should see you?” He said that a person is comparable to the הקדמה לשו”ת בית הלוי to her “If they only burned me, it would parchment of a sefer Torah and the be difficult for me. Now that I am being soul is comparable to the letters. burned with a sefer Torah, He Who will A Torah scholar is not categorized as an seek retribution for the desecration of R. Moshe Sofer notes a halachic accessory of holiness but rather as actual the sefer Torah will also seek retribution ramification of the comparison of a kedusha. for my desecration.” His students asked person to a sefer Torah. The Gemara Introduction to Teshuvot Beit him “Rebbi, what do you see?” He said to states: HaLevi R. Soloveitchik’s comments give a אמר מר זוטרא מטפחות ספרים שבלו עושין ,them “The parchments are being burned deeper insight into a statement of the אותן תכריכין למת מצוה וזו היא גניזתן. but the letters are flying away.” [They :Gemara מגילה כו: said to him] “You too should open your mouth and allow the fire to enter you.” אמר רבא כמה טפשאי שאר אינשי דקיימי He responded “It is better that the one Mar Zutra stated: The worn out covers מקמי ספר תורה ולא קיימי מקמי גברא רבה who placed it remove it, but one may not of the Sifrei Torah are converted to 4 מכות כב: destroy himself.” burial shrouds for a neglected corpse and that is their proper disposal. Avoda Zara 18a Rava stated: How foolish are people Megillah 26b Maharasha ad loc., explains further: who stand up for a sefer Torah but don’t R. Sofer wonders why it is permissible stand up for a great person. to use the cover, which is imbued with Makkot 22b וא”ל תלמידיו מה אתה רואה כו’ שהם ודאי holiness, for a seemingly mundane ג”כ ראו כן אבל שאלו על כך כדי לתת לו There is a verse in the Torah ( :act: He writes דמיון שלא יצטער כל כך וימות מהר וזה stating that one must show (19:32 שאמר]ו[ לו כי כמו שראית גליון נשרף שהן honor to a Torah scholar by standing דהרי צריך להבין מאי טעמא התירו לעשות גוף הס”ת והרוחני שהם האותיות פורחות up for him. Rava doesn’t understand מטפחות תכריכין למת מצוה, נהי שזו היא למעלה אף אתה עשה כן פתח פיך ויכנס האש why people would choose to stand גניזתן, מ”מ תשמיש קדושה, איך ישתמשו בו ויהיה גופך נשרף אף בפנים ונשמתך והרוח for a sefer Torah, but not for a Torah חול. וצ”ל דהאי נמי תשמישי קדושה, דאדם שבך יהיה עולה ופורח למעלה scholar. One can question Rava’s ישראל הוי כס”ת. מהרש”א עבודה זרה יח. statement: If we are all compared to a חתם סופר מגילה כו: The students asked him “what do you sefer Torah, why should these people One must understand why they allowed see” etc., they also saw the same thing, be motivated to specifically honor using covers for burial shrouds for a but they inquired about it to give a Torah scholar on the basis that he neglected corpse. Granted that this is the him perspective so that he wouldn’t is compared to a sefer Torah? Why method of disposal, nevertheless, they are cause himself more suffering, but is there any special honor due to a still accessories of holiness and how can rather allow himself to die quicker. Torah scholar on the basis that he is one use them for the mundane? One must Their message was that just as you see comparable to a sefer Torah? the parchment burning which is the conclude that the corpse is also considered physical embodiment of the Torah, but an accessory of holiness because a Jewish Based on the comments of R. the spiritual (essence) which are the person is compared to a sefer Torah. Soloveitchik, one can answer that letters, are flying up, so too, you should Chatam Sofer, Megillah 26b there are two levels where one can

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 be compared to a sefer Torah. On a basic level, every Jew is compared to a sefer Torah, but as an accessory of holiness. Just as we don’t stand up when the cover for a sefer Torah is brought into the room, there is תנו כבוד לתור no obligation to stand for every ה individual. However, a Torah scholar is compared to a sefer Torah on a level where he is considered an actual object of holiness. For this reason, Rava questioned the logic of those who stand for a sefer Torah because of its status as an object of holiness and not for a Torah scholar who attains the Join Us same level of holiness. in honoring our Rosh Yeshiva and Rosh Kollel There are many other allusions in the rabbinic sources comparing a Jew to a sefer Torah. In the next few sections, שליט”א Rav Hershel Schachter we will explore some of those By participating in a Ketivat Sefer Torah comparisons and what we can learn Celebrating his 50 years as a marbitz Torah and posek at from them. the Rabbi Isaac Elchanan Theological Seminary and in communities in Eretz Yisrael and around the world. Relating to Ourselves as Sifrei COMMUNITY LETTER WRITING EVENTS Torah Each event will provide people with an opportunity to fill in a letter based on a minimum contribution. Viewing ourselves as representations Motzei Shabbat , February 25 Tuesday Evening, March 7 of sifrei Torah bears a certain Los Angeles, CA Passaic, NJ responsibility. R. Yechezkel Levenstein (1895-1974) notes that Motzei Shabbat, March 4 Motzei Shabbat, March 18 Upper West Side of Teaneck, NJ we must treat our minds as if they are sifrei Torah: Sunday, March 5 Sunday Morning, March 19 ועד כמה שצריך לשמור על השכל, חייבים The Five Towns At Yeshiva University לקדש אותו כקדושת ספר תורה, כיון שהשכל prior to the Chag Hasemikhah באמת כספר תורה ממש ... ואם האדם משתמש בשכלו לדבר הבאי דומה הוא לזורק Rav Schachter will receive the HaRav Yosef Dov Halevi Soloveitchik z”tl ספר תורה לרחוב, השכל קדוש הוא וחייב Aluf Torah Award at the Chag Hasemikhah להיות מקודש למטרה שלשמו נברא, להבין For more information please contact Marc Merrill ולהשכיל בתורה ומצוות ולהוביל את האדם ext. 6133 • [email protected] 212-960-5400 למטרת חייו ואושרו הקיים והנצחי. As much as we must guard our mind, we must sanctify it with the holiness of a sefer Torah since the mind is truly like an actual sefer Torah … If a person uses his mind for nonsense it is similar to throwing a sefer Torah into the street. The mind is holy and it must be

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 dedicated to the purpose for which it was are two mitzvot that relate to the Rabbi Soloveitchik comments that this created — to understand and internalize development of a child. First, there is idea appears in the laws of writing a the Torah and the mitzvot and to lead the mitzvah of chinuch, training. This sefer Torah: צריך שיהיה לפניו ספר אחר שיעתיק ממנו a person to a purposeful life and to mitzvah only applies before the child’s שאסור לכתוב אות אחת שלא מן הכתב everlasting and eternal happiness. bar/bat mitzvah. The second mitzvah וצריך שיקרא כל תיבה בפיו קודם שיכתבנה. Collection of Talks of R. Yechezkel is the mitzvah of talmud Torah. This שלחן ערוך יורה דעה רעד:ב Levenstein (as recorded in Chochmat mitzvah does not only include the HaMatzpun, Vol. 16, p 303) intellectual pursuit of learning Torah, The sofer must have another sefer Torah There are a number of components it also includes the study of how to perform mitzvot, the study of the (or its text) in front of him to copy from included in using our seichel (mind) for it is forbidden to write a single letter properly. First, there is the intellectual fundamentals of faith and participating by heart and he must recite each word component. G-d gave humans the in an educational program that leads orally before writing. intellectual capacity to understand, one to become a G-d fearing Jew. Shulchan Aruch, Yoreh De’ah analyze, reason, imagine, and solve Regarding this mitzvah, the father’s 274:2 problems. We are expected to do our obligation does not stop at bar/bat part and use our intellect in a way mitzvah. Rather it continues until the When the sofer recites the words that reflects that we represent a sefer young adult can take responsibility for that he is writing, it symbolizes the Torah. Second, there is a behavioral his/her own education. transference of holiness from the component. G-d gave us the ability Thechinuch stage is a preparation for internal to the external. to choose between right and wrong, the talmud Torah stage. Just as one between good and evil. We are cannot write on a sefer Torah if the The Letters of the Torah expected to make choices that reflect skin is not softened and purified, a our status as walking sifrei Torah. This child cannot become fully engaged in A number of Kabbalistic and Chasidic is not limited to choosing to perform the talmud Torah process until he is sources present a variation to the idea mitzvot. It also includes choices to softened and purified. His character that a person is a walking sefer Torah. improve our character traits. traits must be refined, he must According to this variation, the Jewish learn certain skills and he must be people as a whole are representative The Preparation Process of a acquainted with the basic concepts of of a sefer Torah, with each person Sefer Torah Judaism. comprising one letter. The acronym used to express this is: R. Soloveitchik also notes that a sefer ישראל = יש ששים ריבוא אותיות לתורה. Rabbi Yosef D. Soloveitchik (1903- Torah does not acquire its holiness 5 1993) comments that just as automatically. Thesofer (scribe) who producing a sefer Torah requires a Israel= There are 600,000 letters in the prepares the sefer Torah must imbue Torah. certain process, developing oneself the Torah with holiness. In applying as a Jew requires a certain process. our analogy to a person, we are left The number 600,000 represents the He notes that there is an interesting with the following paradox: If a entire Jewish people. The Jewish people comparison between the preparation person is compared to a sefer Torah, as a whole is compared to a Torah 6 process of a sefer Torah and the he must imbue himself with holiness. which also has 600,000 letters. development of a person during However, if he is not already imbued The Radomsker Rebbe (R. Shlomo childhood and adolescence. There are with holiness, how can he impart Chanoch HaKohen Rabinowitz, two stages to the process of producing holiness onto himself? Where does 1801-1866) suggests that one of the a sefer Torah. The first stage is called the holiness come from? messages we can derive from this idea ibud, processing, where the skin of the is how we treat our fellow Jew. His animal is softened in order to prepare Rabbi Soloveitchik suggests that suggestion is based on the concept of it for writing. The next stage is the each person is born with a certain mukaf g’vil, the concept that dictates actual writing of the sefer Torah. internal holiness. Each person has a responsibility to transfer that holiness that every letter of the sefer Torah must Rabbi Soloveitchik remarks that there so that it is apparent externally. be surrounded by parchment on all

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 HaSemikhah celebrates the passing התורה ששם הוא שורש קבלת השפע של sides. Therefore, if two letters touch on of our mesorah to a new generation כל הנפשות מישראל. דידוע דשרשם בתורה each other, the entire sefer Torah is of Torah scholars. The dedication of a דס’ רבוא אותיות נגד ס’ רבוא נפשות כנודע. invalid.7 והגם דמ”מ אין כל אות דומה לחבירו וכל א’ The Radomsker Rebbe writes: sefer Torah celebrates kavod HaTorah. As we celebrate these events, we should יש לו חלק ידוע בתורה מ”מ מצד חלקו אין keep in mind the lessons we learn from לו גבול לומר שדבר זה נמנע כלל. כי כל חלק כי כל הס”ת שיש בה ששים רבוא אותיות the sefer Torah. We should constantly עצמו כשמגיע לעיקר שרשו ודביקותו בכל הרי לתורה הם משורש ששים רבוא נשמות בנ”י remember that we represent a walking מתדמה לכל שאין לו גבול כלל וע”י התורה שעמדו על הר סיני ומהם נעשה התורה sefer Torah, both as individuals and as הוא התאחדות החלק בכל. כמש”כ הקדמוני’ ישראל ר”ת “יש ששים .members of the Jewish people רסיסי לילה אות מג רבוא אותיות לתורה”... וכן כל הדורות יש בהם שורש הנשמות שקבלו אז התורה But the merit of Torah (study) does במעמד הר סיני. ומזה יוצא מוסר השכל Endnotes (not come to (fruition the same way as שצריך כל אדם לשמור א”ע לבל יהיה בו שום prayer does with an increase of influence. This article was adapted from an article .1 צד נגיעה והשגת גבול בחבירו בעסק פרנסתו Rather, its merit increases automatically written for the B’Lev Echad program in ולא יתקנא בו אם יראה אצלו מעלה יתירה through Torah study for it is the root memory of the eight students of Yeshivat ממנו. כי כמו בס”ת אם יש בה נגיעה היא of potential abundance for all Jewish Merkaz HaRav and Yashlzatz who were פסולה כי צריך להיות מוקף גויל כן כאו”א murdered by a terrorist on Rosh Chodesh souls, for it is known that their root is in מבנ”י צריך לשמור מכל צד נגיעה כי אם לא Torah because there are 600,000 letters Adar II 5768. It also appeared in the Benjamin and Rose Berger To-Go® 5769. The כן נפסל חלק שורש נשמתו באותיות התורה. representing the 600,000 souls. While author thanks J.Z. Spier for his initial research תפארת שלמה שבועות דף קמא each letter is different from the rest, and coordination of the program. Every sefer Torah has 600,000 letters and each person has his own portion in which corresponds to the 600,000 souls 2. Regarding the practice of tearing one’s Torah, nevertheless, his portion does not garments upon witnessing a death, see Gesher of the Jewish people that stood on Har limit him (to other areas of Torah) … HaChaim 4:9. Sinai … In each generation, the root and learning Torah serves to unite all 3. Ramban seems to be consistent with his of the souls that accepted the Torah portions of Torah. own opinion in Milchamot HaShem, Sukkah at Har Sinai are still apparent. From Resisei Leilah no. 43 4b, that the parchment of the sefer Torah only this we learn an important lesson that receives its holiness from the letters that are each person must guard himself from R. Tzadok expresses two aspects written on it. His comments inMilchamot inappropriately encroaching on one’s of the idea that the letters of the HaShem imply that even if the name of G-d is not written on the parchment, but there friend regarding his business and he Torah represent each Jew. First, each person has his own portion in Torah. are eighty-five letters of the Torah text on the should not be jealous if he sees his friend parchment, the parchment is infused with Each person has his own insights in with something he doesn’t have. (The holiness. reason for this is) that just as regarding Torah that nobody else will discover. Whether it is a question that has 4. A meit mitzvah is a corpse that is a sefer Torah, the Torah is invalid if two discovered and there are no relatives to take letters touch each other because of the not yet been asked, a new way of responsibility for the burial. understanding an idea, or a different mukaf g’vil concept, so too every Jew 5. R. Soloveitchik developed this idea in a way of organizing information, each must guard himself from encroaching on lecture that was originally given on Shevat anyone else, for if not, his portion in the person has the ability to discover 3, 5719 in . The Yiddish notes were Torah is invalid. his own personal portion of Torah. compiled by Dr. Hillel Zeidman and were translated to Hebrew by R. Shalom Carmi. Tiferet Shlomo, Shavuot, pg. 141a Second, the Torah serves to unify the Jewish people. Each person represents The article appears inBeit Yosef Sha’ul Vol. IV (1994). R. Tzadok HaKohen (1823-1900) one part of a whole. Each person’s share also addresses this idea and explains in Torah is available to everyone else. 6. In reality, there are only 304,805 letters in how this idea is significant both on the Torah. There are also many more than an individual level and for the Jewish ThisTorah To Go issue marks the 600,000 Jews. See R. Moshe Sofer, Chatam Sofer, page 72b of his Commentary to Masechet people as a whole: commemoration of three events that celebrate the Torah. Purim is a Chullin, who deals with this question. .day categorized by Chazal as a day 7. Menachot 34a אבל זכות התורה אינו בא בתפלה על רבוי of reaccepting the Torah. The Chag ההשפעה רק שהיא ממילא מתרבית ע”י

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 The Role of Vashti in the Purim Story

he Mishna, Megillah 2:3, records a dispute regarding how much of the Megillah Deena Rabinovich, EdD Tmust be read: Director, Jewish Education Program, Stern College for Women מהיכן קורא אדם את המגילה, ויוצא בה ידי חובתו--רבי מאיר אומר, כולה; רבי יהודה אומר, מ”איש יהודי” )אסתר ב,ה(; רבי יוסי The Midrashic View of Vashti The halakhah at the end of the אומר, מ”אחר הדברים האלה” )אסתר ג,א(. day requires us to read the entire From where must one begin reading Megillah.1 If we focus on the plot The text tells us virtually nothing the Megillah in order to fulfill one’s alone, we realize that it is not really about Vashti other than that she was obligation? R. Meir says one must read possible to conceive of the Megillah beautiful and that, clearly, she had the entire Megillah. R. Yehuda says [one without the initial narratives, just more than a little backbone. The must begin no later than] “there was a as it is not possible (Rashi’s famous meaning or derivation of her name certain Jewish man…” (2:5). R. Yosi 4 question at the start of his is uncertain. As with other minor says [one must begin no later than] commentary notwithstanding) characters in the Megillah, Vashti is “After these events” (3:1). to conceive of starting the Torah not introduced with any biographical The unspoken question that the in the middle of Parashat and or genealogical data. Here the tannaim in this Mishna allude to has leave out the entire Sefer Bereishit.2 midrashim step in. Vashti was, we are been frequently asked by modern Megillat Esther is a creative tour told, the daughter of Belshazzar5 and readers — what was the point of de force, richly detailed and chock the granddaughter of Nevuchadnetzar, including chapter one [or, according full of literary tricks that scholars, the king of Babylon who destroyed to R. Yosi, chapters one and two] in particularly in recent decades, have the First Temple.6 Nevuchadnetzar Megillat Esther? The basic plot of the been uncovering and noting with is, from the perspective of Chazal, Megillah details the threats to, and no apparent end in sight.3 Our focus among the most wicked of men.7 In the salvation of, the Jewish people. here is the episode involving Queen tying Vashti to such a man, Chazal The Megillah could have begun with Vashti who, in 1:9-12, is summoned to hinted at their assessment of her. the rise of Haman and any necessary appear before the king and his guests They did not give her much credit for background information could have at the royal banquet and refuses to do defending human dignity. As Michael been added there. R. Yehuda and R. so. Only these details are provided. Fox observed, the rabbis “thoroughly Yosi see the opening of the Megillah The remainder of chapter one approve of feminine reserve … — the ostentatious display of the describes the reaction of the king and but they could not believe that a wealth of the Persian monarch, the his advisers to the shocking refusal gentile — the granddaughter of King great banquet that goes on, month by the queen, but Vashti’s role in the Nebuchanezzar — would have shown after month, the story of the deposing story essentially begins and ends with true modesty.”8 of Vashti the Queen after the public those four verses. What do they teach humiliation that she caused the king, Unlike Vashti, Achashverosh, in the or allude to? What light do these the selection of a new queen — as midrashic view, was a commoner who verses shine on the dénouement of non-essential, at least be-di-avad began his career in the royal stables. Esther’s story? (post-factum). When his father, Darius, wrested

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 control of Babylonia from Belshazzar, have given the women an opportunity replaced by Esther, who goes on to Vashti was selected as Achashverosh’s to engage in illicit relations.10 save her people. Vashti, under this 9 wife. Thus Vashti provided a veneer As for Achashverosh’s drink-infused view, is the anti-Esther. of legitimacy for the new royal demand that Vashti appear at his party family. The difficulties (not to speak so that he could show her off, the Contemporary Scholarship of internal inconsistencies) in the midrash once again fills in the blanks. midrashic reading of the historical Vashti was required to appear in the Contemporary critics, though, reading record are not our issue here. It is nude — that was the manner in which the Megillah without the midrashic true that Darius, the father of Xerxes, the king wished to display her beauty additions, have suggested alternative was not a descendant of Cyrus the following some banter with some of understandings of the Megillah as a Great, and that might be the nugget his guests. And, the Gemara tells us, whole and of its various characters, of history behind this particular Vashti would have ordinarily agreed including Vashti. While their textual midrashic tradition. to her husband’s demand were it not inferences are noteworthy and The Megillah tells us that while for the fact that she had developed appreciated, their conclusions seem Achashverosh was hosting his second leprosy (or sprouted a tail).11 By to fall short of the mark in explaining party for the male citizens of Shushan, this interpretation, Vashti’s refusal the role of Vashti in the Megillah. Vashti was hosting a party for the was not based on the impropriety Adele Berlin, for instance, argues that women [Esther 1:9]. Here, too, details of her husband’s demand but on the Megillat Esther must be read as a are supplied by the aggadah. Vashti contingency of her condition.12 The farce and that we “cannot appreciate took the women on a tour of the private midrashim, then, provide a backstory the story fully unless we realize it is chambers of the King to satisfy their identifying Vashti as a hater of Jews meant to be funny. The subject of prurient curiosity. The tour may also who was punished appropriately and the farce is the Persian empire and

SACRIFICE NOTHING

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Persian court where a ‘major policy reduces Haman to “an archetypal elements. These themes include the decision,’ the annihilation of the Jews comic villain … not darkly evil” survival of the Jewish people in exile, is made casually, but a small domestic of whom we “are not meant to be struggle with foreign cultures and incident, Vashti’s non-appearance at a threatened” since “he is doomed from mores, the end of the age of miracles party, becomes a crisis of state, with all the start.”14 and facing down anti-Semitism. the bureaucratic trappings that can be Berlin’s reading also does not take Farce does not quite do justice to the 13 mustered.” into account the history the Jews have Megillah. While it is certainly plausible to read had with the Amalekite forbears of Timothy Beal, another contemporary, the character of Achashverosh as a Haman, nor with the centuries of anti- acknowledges the farcical nature of fool and that of Mordecai as a wise Semitism that have followed. Berlin Megillat Esther, but also sees it as a man, labeling all of the characters as feels that the nature of the festival, the “strange … sometimes deadly serious “types” ignores the growth of Esther. holiday of Purim, is the main force book of questions” that arise in the When we first meet Esther she is a behind the book and is content with context of exile.15 The main question passive young woman, an orphan classifying the book as one of comedy of the book, in his view, is one of under the protection of her cousin. with the message that “all is right with identity. Beal argues that “the book She is dragged off to the palace and the world.” But is that all that a book of Esther reflects a context in which she continues to listen to the various of Tanakh should be? To affirm that the traditional means of self-construal people who give her advice. In the all is right with the Jews? To sum up have lost their meaning.”16 course of the story, she becomes a Megillat Esther as a feel-good farce According to Beal, Purim teaches us brave, confident courier who is thrust ignores the more serious themes and “to recognize, and even to celebrate, onto the largest of stages and performs dark elements that exist alongside the otherness within us that we so as an expert. Berlin’s reading also the admittedly comical and farcical

ACHIEVE ANYTHING

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 often try to repress or hide” and as He notes the anti-Semitic horrors of and her fateful choice helps us such, the holiday of Purim is not the the twentieth century — the pogroms understand how her example may force, or “reiteration of Esther,” but is in Russia, the murders in the Ukraine, have influenced Mordecai and Esther. a “it is a survival of Esther.”17 Beal sees the “Persecutor of the Jews — now The more surprising comparison is Vashti as an object to the male subject, not vizier but supreme leader” who with Mordecai. Vashti embarrassed a “special object, a quintessential almost realized “Haman’s goal to the king in the presence of his boon something to bounce off in order to ‘slaughter, slay, and destroy all the companions: Mordecai publicly remind him of how solid he is.” She is Jews, young and old.’”23 The literary snubs Haman by refusing to bow to “the grounding for his own identity” forces of the narrative help him him in the presence of a group of whose refusal to come “reveals the believe that there will be relief and gossiping courtiers. Both offenses male subject’s special and highly deliverance for the Jews, even when result in international edicts that are problematic dependence on her as God appears to be hidden. enacted by the king and publicized by 18 Vashti refused “to runners dispatched throughout the fixed object.” Like Berlin and Beal, Fox comments come into the king’s presence to be empire. Vashti insults her husband, on the tone of humor and farcical the object of the pleased male ogle” and suddenly all women are suspected elements present in the opening and as a result she “will never again be of despising their husbands and scene. Rather than dictate the tone , and someone more commanded to show their spouses present pleasing of the entire book, the comical [presentable, objectifiable] will fill the honor. opening, in Fox’s reading, causes space left by her.”19 Vashti, in short, was לֹא עַל-הַ ֶ מ לְֶךלְבַ ּדֹו, עָוְ תָ ה וַ ְשתִי הַ ַ מלְ ָ כה ... the audience to lower its guard” and“ written out of the palace, and written ִ כי-יֵצֵא דְ בַר-הַ ַ מלְ כָה עַ ל-כָל-הַ ּנָ ִ שים, לְהַבְ זֹות thus compounds the shock as “we out of the Megillah. Her absence, Beal בַעְלֵיהֶ ן בְעֵ ינֵיהֶ ן: בְאָמְ רָ ם, הַ ֶ מלְֶך אֲחַ ְ שוֵ רֹוש see pride, egoism, royal instability contends, leaves the reader “in the אָמַ ר לְהָבִ יא אֶ ת-וַ ְשתִי הַ ַ מלְ כָה לְפָ נָיו--וְ לֹא- mutate into murderous hatred and company of Persian fools, at the center בָאָ ה. .... וַ ִי ְ שלַח סְפָרִ ים, אֶ ל-כָל-מְדִ ינֹות sinister scheme.”24 The role of Vashti הַ ֶ מלְֶך--אֶל-מְדִ ינָה ּומְדִ ינָה כִכְתָבָּה, וְאֶל-עַ ם of whom is a dangerous power vacuum becomes important since “even a וָעָ ם כִלְ שֹונֹו: לִהְ יֹות ָכל-אִ יש שֹרֵ ר בְבֵ יתֹו, called the king” and that we “mourn scanty presentation of a character 20 ּומְדַ בר כִלְ שֹון עַ מ ֵֹו. the blank space left by Vashti.” can be suggestive of a larger quality “The role of Vashti is thus one of a and the author’s attitude toward it palimpsest, a story that is written, then … a literary figure does not exist Vashti the queen hath not done wrong erased, and then a new story is written in isolation … the actions and to the king only ... For this deed of the over the old, erased one … Vashti will experiences of one figure, even when queen will come abroad unto all women, survive her own end in the narrative. these do not affect the outcome of to make their husbands contemptible in She will haunt the rest of the story. The the main action, alter the reader’s their eyes, when it will be said: The king story of Esther and Mordecai never understanding of other parallel Ahasuerus commanded Vashti the queen shakes her memory.”21 characters.”25 Fox suggests that we try to be brought in before him, but she came For Michael V. Fox, it is not merely to understand Vashti by pairing her not... for he sent letters into all the king’s the character of Vashti that proves with characters “with whom she is provinces, into every province according haunting — it is the entire story that contraposed in conflict” like the men to the writing thereof, and to every revisits every year as he hears the of the court and those with whom she people after their language, that every Megillah read in shul: is in “correspondence,” like Esther.26 man should bear rule in his own house, Indeed, I relive its truth and know its and speak according to the language of actuality. Almost without an effort of Vashti’s Influence on his people. Esther 1:16-17, 22 imagination, I feel something of the Mordecai and Esther anxiety that seized the Jews of Persia The root b-z-h appears both in the upon learning of Haman’s threat to their Indeed, Vashti’s role in the Purim description of Vashti’s alleged offense lives, and I join in their exhilaration at story can be understood by pairing against her husband, and in Haman’s their deliverance. Except that I do not her with other characters. However, reaction to Mordecai’s snub (Esther think of ‘their’ but ‘my’…22 unlike Fox’s conclusion, a closer 3:6). Mordecai insults Haman and look at the text dealing with Vashti

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 suddenly all Jews are suspect of conscience in the face of tyranny and [bowing] a non-option.28 As Yoram treason against the king. oppression. Vashti knew that no good Hazony notes: could result from her appearance at a As long as Achashverosh took decisions יֶ ְ שנֹו עַם-אֶחָ ד מְפֻ ָרז ּומְ פֹרָ ד בֵין הָעַ מים, ְ בכֹל ִ drunken, all-male party. Her options through broad consultation with a מְדִינֹות מַ לְכּותֶ ָך; וְדָתֵיהֶ ם שֹנֹות מִ כָל-עָ ם, were not promising. She could range of advisers, there was every וְאֶת-ּדָ תֵי הַ ֶ מלְֶך אֵ ינָם עֹ ִ שים, וְלַ ֶ מלְֶך אֵ ין— acquiesce to the command of the king, reason to hope that the laws … of the שֹוֶה, לְהַ ּנִיחָם. אִ ם-עַל-הַ ֶלֶ מְך טֹוב, יִכָתֵ ב lose her dignity and help him lose Persian state would tend towards at לְ אַ ְ בדָ ם . his as well (which would no doubt There is a certain people scattered least the roughest approximation of a anger him at a later time). Or she abroad and dispersed among the peoples just settlement among the competing could refuse on principle, angering the in all the provinces of thy kingdom; perspectives … in the empire. Haman’s king and exposing herself to a harsh and their laws are diverse from those of installation … suppressed the search consequence, but maintaining both every people; neither keep they the king’s for a greater truth on the part of the her dignity and that of the king. Faced laws; therefore it profiteth not the king to state; henceforth it would become that with a lose-lose situation, knowing suffer them. If it please the king, let it be defined by the perspective and desires that one way or another she was written that they be destroyed. of a single man, Haman. Since it would doomed to fall, she opts to fall with Esther 3:8-9 be his desires rather than truth which dignity and refuses to appear. The money belonging to the Jews will would now determine right and wrong be taken from them and used to enrich While it would seem that Mordecai for much of mankind, his elevation Haman’s coffers.27 The plot similarities had no prior compunctions about transformed him (and Achashverosh as between Vashti and Mordecai bowing to Achashverosh, the elevation well) into a usurping god … an idol. To underscore their common goal to of Haman as the key political adviser serve his whim would be as service to uphold human dignity and freedom of to the king made prior behavior the Canaanite gods, for whom men had NOWHERE BUT HERE

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23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 היינו מכירים את הקב”ה רק בכל מקום ומצב murdered their children… king and Haman should come, Esther שניתן לקרוא בשמו. המגילה באה להשלים According to Hazony, the elevation 5:7), careful with both her choice of חיסרון שאי אפשר בלעדיו- ללמד אותנו of Haman as sole advisor to the king words and her timing. She approaches שהקב”ה נמצא במסתרים גם באותם מקומות dramatically changed the political the king, waiting for Achashverosh to שאי אפשר לנקוב בהם בשמו. גם באותן landscape in Shushan, adding acknowledge her presence, and then סיטואציות שבהן אי אפשר להזכיר כלל idolatrous overtones where none graciously invites both Achashverosh תפילה, הלכה, או כל דבר שבקדושה. המגילה had previously existed. Before, the and Haman to first one party and then מראה את דרכי ההשגחה בממלכת ההפך, king had many advisors and he another. It is only at the second party השגחה הפועלת בתוך דרכי האינטריגות, would listen to their advice before that she begins to describe the threat המקרה והפור. acting. Now, Haman was in complete she and her people are facing. Esther מגילת אסתר משלימה, אם כן, את התנ”ך. control, the sole adviser, the only and Vashti differ, then, in tone and היא נכתבה במכוון בצורה חילונית ומקצנת .voice. Multiple opinions were no tactics כל כך כדי ללמדנו שהשגחת ה’ נמצאת גם longer desired or allowed — Haman’s Even the struggles the two women במקומות ובמצבים הרחוקים מקדושה, וכי יד was the only opinion that carried face are fundamentally different. ה’ היא המנהלת את העולם גם במקומות של any authority. Mordecai views Where Vashti’s struggle was הסתר פנים. this behavior as a form of idolatry personal with national implications and refuses to acquiesce. When (because of her refusal, an edict The purpose of including Megillat Esther Mordecai remains seated, refusing is passed impacting all women), in Tanakh is to raise the question: Who to rise and bow to Haman, he, too, Esther’s struggle was national with is in control in a topsy-turvy world? is aware that there are bound to personal implications (she will only If the Tanakh had not included Megillat be consequences, although it may be in danger once she reveals her Esther, we would recognize God only in not have occurred to him that he connection to the Jews who are about places and situations where we could call was endangering the entire Jewish to be destroyed). It is Vashti’s original Him by name. Megillat Esther comes people. Mordecai is aware that he has vulnerability that sets the scene for to fill this gap. It teaches us that God is entered a lose-lose situation where Esther’s. Vashti’s weakness was related found in hidden places, in places where the only choice is to fall. Like Vashti, to her gender (a woman in a man’s it is not possible to name Him by name. he decides that “when the fall is all world) while Esther’s vulnerability is Even in those situations where it is not there is, it matters.”29 Vashti’s brief threefold [she is a woman, an orphan possible to mention a prayer, a halacha, appearance on the screen, her refusal and a Jew]. But, at this time, it is or anything indicating kedusha. Megillat to relinquish her belief in what was Vashti’s failure that teaches Esther Esther shows us the path of hashgacha right, enables us to understand the how to work within the system. Esther even in a kingdom of opposites, scope and rationale of Mordecai’s learns what steps she must take, what hashgacha that works through intrigue, refusal and his commitment to his words she must use. Where Vashti coincidence and lotteries. beliefs. fails, Esther will succeed. Megillat Esther completes Tanakh. It If Vashti and Mordecai, at least in was purposely written in a secular and exaggerated manner to teach us that this sense, complement one another, The Megillah of Opposites Vashti and Esther are contraposed. God’s hashgacha is to be found in places and situations that are far removed Where Vashti refuses to appear when Rav Yoel Bin Nun refers to Megillat from kedusha and that the Hand of God ordered, Esther dares to appear where Esther as Megillat HaHephech, the directs the world even in places where not invited. Where Vashti was silent, megillah of opposites. Why do we His Face is hidden. 31 Esther succeeds with her skillful need such a megillah in Tanakh? The 30 In a topsy-turvy world, where the speech. Where Vashti obstinately Megillah comes to remind us who is in ruler is impulsive and governs by refuses to engage, Esther approaches control in a topsy-turvy world: the king with trepidation and narcissism, where the Jews are mired מטרת הכללתה של מגילת אסתר בתנ”ך היא meekness. Where Vashti is blunt va- in exile and God seems far away, אפוא להעלות על הפרק את השאלה- מי ti-maen — she refuses (Esther 1:12), He is still, in fact, present. Why do שולט בעולם ההפך? Vashti and Mordecai have different אם על המלך טוב ... יבוא ,Esther is subtle אילו היה בידנו התנ”ך ללא מגילת אסתר, If it pleases the king … the outcomes despite the same approach) המלך והמן

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 to their lose-lose situation? Because Routledge, 1997; Aaron Koller, Esther in 23 Beal, p. 12. Ancient Jewish Thought, New York: Cambridge God orchestrated a different outcome. 24 Fox, p. 25. Vashti needed to be replaced, but not University Press, 2014; Yoram Hazony, The Dawn: Political Teachings of the Book of Esther, 25 Fox, p. 167. before teaching us what ordinarily Jerusalem: Shalem Press, 2000; S. Talmon, 26 Fox, p. 167. happened in Shushan when one “Wisdom in the Book of Esther, ” Vetus stood on principle. Her story gives Testamentum 13 [1963], pp. 419-455, Jeffrey 27 Berlin notes that “according to Haman, the us a greater appreciation of the Cohen, “Vashti, The Unsung Heroine,”Jewish Jews were not currently providing any income salvation of the Jewish people as a Bible Quarterly 24:2, 1996, 103-106; and to the king” and understands that the king is Yonatan Grossman, Esther: Scroll of Secrets, not only giving Haman “authority over the whole and specifically of Mordecai. Israel: Maggid Publishers, 2013 [Hebrew]. Jews” but also “permission to keep any tribute It also provides insight into Esther’s But the list of articles and books about the he collected from them.” [Commentary on reasoning for trying a more diplomatic Megillah goes on and on. Esther 3:11, p. 42] approach. Yet even while Esther 4 The name is often said to mean “beauty” 28 There are many midrashim that help to learned from Vashti’s story to confront or its equivalent, but that is apparently an explain why Mordecai refused to bow. One the king in a more soft-spoken anachronism. J. Dynely Prince, “Note on is Esther Rabbah 6:2, which suggests that manner, we can’t lost sight of the fact Vashti,” Journal of Biblical Literature, Boston, Haman wore an idol around his neck so 1914 33:2, p. 87-90. bowing to Haman would be, in fact, idolatry. the she risked her life in confronting Esther Rabbah 5:9 suggests a prior altercation 5 Esther Rabbah 3:5. the king and it was only through God’s between Mordecai and Haman and places providence that she was successful. 6 TB Megillah 10b. These identifications both Haman and Mordecai in Jerusalem are tied in with the chronology sketched out at the beginning of the construction of the Vashti appears only briefly in the by the rabbis , many of whom saw the events Second Temple. When the enemies of the Megillah but, like a palimpsest, she of the Megillah as taking place between Jews disputed the right of the Jews to begin leaves behind traces. On one level, she the destruction of the First Temple and construction, both sides agreed to send is “an object lesson for other women the construction of the Second. Belshazzar messengers to the king to resolve the issue. throughout the king’s dominion, to [or Bel-shar-usur], historically, was the son Haman was chosen to represent the enemies; of Nabonides, the last king of the Neo- Mordecai was chosen to represent the Jews. keep their places in the household Bablyonian Empire. [Amelie Kuhrt, The On the journey, Haman ran out of food and economy.”32 But more to our point, Persian Empire: A Corpus of Sources of the begged bread from Mordecai. Mordecai she emerges as a major influence Achaemenid Period, London: 2009]. agreed to share his rations with Haman, on the condition that Haman become an on Mordecai and Esther, and as the 7 See Sanhedrin 92b and various other indentured servant of Mordecai’s. Haman key for our understanding of the references. agreed and the document of indenture was challenges they faced and overcame. 8 Fox, p. 164 written on the bottom of Mordecai’s shoe. Many years later, in Shushan, when Haman 9 TB Megillah 12b; Esther Rabbah 3:14; would walk past Mordecai and expect that Endnotes Yalkut Shimoni Esther 1049. Mordecai would stand up and bow down, 10 TB 12a. Mordecai would extend his foot, displaying 1 Shulchan Aruch, Orach Chaim 690:3. Megillah the sole on which the document was written. 11 TB Megillah 12b. 2 Jon D. Levinson [Esther: A Commentary, This filled Haman with rage. If the first London/Louisville, 1997], 1, is surely correct 12 See Fox, p. 165. midrash gives Mordecai a warning that there that Esther is a complex piece of literature would come a time when he would need 13 Berlin p. xix. “with few and perhaps no scenes that could be to take a stand, the second midrash helps omitted without damage.” 14 Berlin, p. xx. to explain the personal nature of Haman’s revenge. 3 Among the works which I examined while 15 Beal, p. 49. thinking about Vashti were Michael V. Fox, 29 John Goldman, A Lion in Winter: A 16 Beal, p. 111. Character and Ideology in the Book of Esther, Comedy in Two Acts. New York: Samuel Eugene, Oregon: Wipf and Stock Publishers, 17 Beal, p. 124. French, Inc., 1966. 1991; Adele Berlin, The JPS Bible Commentary 18 Beal, p. 21. 30 S. Talmon, (1963). “Wisdom” in the Esther, Philadelphia, JPS Society, 2001; Book of Esther. Vetus Testamentum, 13(1937), Charles D. Harvey, Finding Morality in the 19 Beal, p. 23. 419–455. Diaspora: Moral Ambiguity and Transformed 20 Beal, p. 26. Morality in the Books of Esther, Berlin/New 31 Rav Yoel Bin Nun, “Megillat HaHephech” York, Walter DeGruyter, 2003; Timothy K. 21 Beal, p. 29 in Hadassah hi Esther, p. 52, 54 [Hebrew] Beal, The Book of Hiding: Gender, Ethnicity, 22 Beal, p. 11. 32 Beal, p. 25. Annihilation, and Esther, London/New York:

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Esther and Bas Paraoh: Reaching for What is Out of Reach

t perhaps the most tension- filled moment in the Megila, Chazal make a curious and Rabbi David Block enigmaticA comment. , Shalhevet High School Esther is about to enter, brazen and Chag HaSemikhah 5777 unsolicited — “asher lo chadas (not according to the law)” — into her story, this miracle seems remarkably noting the relationship between husband’s throne room to appeal to insignificant. Does the stretching of amasa and amah/amos (cubit/cubits), the king about the impending plight of the scepter really add all that much Chazal famously offer an alternative her people. After three days of fasting, to the story? Thetrue miracle is explanation: Bas Paraoh extended her Esther dons her royal garments and that Achashverosh allowed Esther’s hand and it miraculously stretched slowly begins her approach, and intrusion; the true marvel is that the length of many cubits (Shemos Achashverosh’s reaction was all she Achashverosh did not sentence her Rabbah 1:23, Sotah 12b).2 could have hoped for: to death, but responded graciously: While the circumstances of the ,What troubles you, Queen Esther“ וַיְהִי כִ רְ אֹות הַ ֶ מלְֶך אֶ ת-אֶסְ תֵר הַ ַ מלְ ָ כה, עֹמֶדֶ ת ,two stories are certainly different בֶחָ צֵ ר—נָשְאָה חֵ ן, בְעֵ ינָיו; וַ יֹושֶט הַ ֶ מלֶ ְך and what is your request? [Ask] the thematic connection between up to half the kingdom, and it will לְ אֶסְ ֵ תר, אֶ ת-שַרְ בִיט הַ ָזהָב אֲ שר ְ ביָדֹו, וַ תִקְרַ ב ֶ the rabbinic interpretations are אֶסְ ֵתר, וַ ִ תּגַ ע ְ ברֹאש הַּׁשַרְ בִ יט. be granted” (5:3)! Does it matter unmistakable. In fact, Chazal And it was so, when the king saw Esther whether the length of Achashverosh’s themselves already make this very the queen standing in the court, she scepter was two cubits or twelve? connection: obtained favor in his eyes; and the king What do Chazal intend with this ויהי כראות המלך את אסתר המלכה אמר רבי ?held out to Esther the golden scepter that puzzling comment יוחנן: שלשה מלאכי השרת נזדמנו לה באותה ,was in his hand. And Esther drew near The key to understanding this שעה... ואחד שמתח את השרביט... וכן אתה .and touched the top of the scepter midrash may be not to view it in מוצא באמתה של בת פרעה. Esther 5:2 isolation but to pull the zoom lens “And it was so when the king saw Here, Chazal say what, to many, has back and consider its theme more Queen Esther.” R. Yochanan said: Three become a well-known part of the globally. Indeed, this is not the first ministering angels were appointed to story. As Achashverosh holds out time Chazal tell us of a moment in help her at that moment… And one [of his scepter, it miraculously stretches which one extends one’s hand and the angels was appointed] to stretch the (Megillah 15b; Yalkut Shimoni, it — or, in our case, that which the golden scepter… So too you find with the Esther 1056) — ostensibly to cover hand is holding — miraculously arm of the daughter of Paraoh. the distance between its master and stretches. About a millennium before Megillah 15b Esther. As wondrous as it is, one the Purim story,1 when Bas Paraoh question begs to be asked: Why do sees a basket floating in the Nile, The connection between the two Chazal say this? The verse itself seems “vatishlach es-amasah vatikachehah” statements of Chazal — indeed, to give no indication at all of any — Bas Paraoh sends her amasa to self-proclaimed — is inescapable. But supernatural occurrence. And, when fetch it. The simple translation of what are we to make of it? Are the considering the overall narrative of the amasa is “her maidservant,” but, two linked only through haphazard

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 similarities? Or is there something far one’s capacity to grasp. would want to see the trajectory of more intentional in this perplexing the Megilah’s events as coincidental And now let us return to our connection? I want to propose or political maneuvering, one midrash regarding Esther. Whether that, by suggesting that link, Chazal . Indeed, that is precisely what Achashverosh’s scepter actually could are teaching that to understand makes the celebration of Purim stretches is hardly the point. Chazal their words in Esther, we must first so poignant: we celebrate God’s are urging us not to overlook the appreciate their words in Shemos. protection and intimacy even when significance of that moment, because it is not overtly recognizable. But to Yes, in Shemos, Chazal were it is quite easy to; when Achashverosh notice the remarkable confluences capitalizing on a textual homonym extends his scepter, nothing changes of “coincidences” as Providence, to (amah), but my rebbe, Rabbi David for the Jewish people. They are not appreciate the intricacies of God’s Fohrman, suggests that their spared, and they hardly seem closer intervention at every moment, is not translation of the verse is more than to salvation. But, in fact, that moment easy. So, in their subtle yet powerful just a cute play on words. Consider was the catalyst of all that was about way, Chazal try to assist us. They leave the scene as Bas Paraoh notices a to come. mysterious basket floating in the clues, disguised as dramatic details of Just moments before, Esther is faced Nile and sends her maidservant to the story, that help us recognize God’s with a terrifying choice: She can let subtle yet timeless wink. We simply fetch it. Who was Bas Paraoh? She her people succumb to the malicious have to open our eyes. is, quite literally, the daughter of plans of Haman, or else barge into the king — the very king who just the throne room unsolicited and risk decreed genocide against Israelite Endnotes death. Esther is ambivalent at first; male babies. Her father is the reason when Mordechai suggests that she 1 Or, according to some, closer to 800 years. that this basket needed to be placed choose the latter path, she seems in the Nile to begin with. And it is his 2 Significantly, in theMidrash Tanchuma’s unwilling to risk her life. And quite own daughter, the princess of Egypt, (Tanchuma, Warsaw, Shemos 7) version understandably so: even if she were of this midrash, the text uses the word who saves the Israelite child from her to be personally pardoned, it remains “venismascha (and it stretched)” — father’s decree. When she opens the extremely unlikely that she would precisely the same word used to describe basket, she knows immediately that Achashverosh’s scepter in the the Gemara — persuade the king to save an entire the child is “ ,” an “shemasach (that it stretched).” miyaldei ha’ivrim nation by reversing decrees issued by Israelite. And, “ ,” she 3 It should not be ignored that the vatachmol alav his most trusted advisor. That seems has compassion on him. She chooses similarities between the two midrashim are entirely out of reach. to raise the child in the home of he not perfectly parallel. In Shemos, Bas Paraoh Yet, ultimately, she obliges. Like reaches and it is her own arm that stretches; who decreed the child’s death. And, as in the Megilah, Esther does the figurative later verses make clear, Moshe knows the king’s daughter back in Egypt, reaching, but it is Achashverosh’s scepter that that he is an Israelite; his adopted Esther, the king’s wife, opts to reach stretches. While the purpose of the imperfect mother brings him up that way. for that which is, figuratively, beyond parallel is not entirely clear, I suggest that it her grasp. And when she does, might have to do with the circumstances of Next to Paraoh himself, Bas Paraoh God ensures that Achashverosh’s each situation. In the Shemos story, it is Bas might be the least likely person to Paraoh who is in control of the outcome — scepter stretches; that the impossible do this. Raising an Israelite in her the decision as to whether to bring Moshe becomes within reach. Just like Bas father’s palace seems utterly out of in and raise him in the palace is her own. In Paraoh’s courage sets in motion the Shushan, it was in Esther’s control to try to reach. And yet, Bas Paraoh reaches for events that would lead to the salvation reach; whether she would be successful was in it. And when she does, Chazal tell us of the Israelite people, it is Esther’s the hands of Achashverosh. So, when Esther that her arm, figuratively, stretches. reached, it was Achashverosh’s scepter that courage, in this very moment, that God ensures that when one acts stretched. In either case, the significance is the does precisely the same thing for the heroically for something moral, when same: when one reaches for what seems out Jewish people many years later.3 of reach, with the help of God, the impossible one stretches oneself and reaches for becomes attainable. a good that seems out of reach, the It is well known that Purim is the only desired outcome becomes well within holiday that does not commemorate a nes nigleh, an open miracle. If one

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Our Hamantaschen’s Forgotten Meaning

f the many oddities codified as part of our annual Purim celebrations, Rabbi Moshe Rabbi Tuvia Brander OIsserles, in his glosses on the Shulchan Rabbi, Young Israel of West Hartford Aruch (O.C. 695:2), records a little- Chag HaSemikhah 5777 known custom of eating ma’achal zeronim (foods with seeds) on Purim in commemoration of the food Daniel for bringing us our delightful three- gate of the king (Esther 2:21). The and his fellows eat while in captivity cornered confectionaries, we are two books share similar powerful in Nevuchadnezar’s court (Daniel left pondering how Daniel’s menu moments of religious conflict and 1:8). Yet surprisingly, this medieval connects with the Purim saga. Why heroism — defiant refusals to bow minhag to eat seeds on Purim (Kolbo did we bake his story into our Purim down — and dire consequences for # 45) is one many of us fulfill each observance each year? their faith-based insubordination year — albeit unknowingly — when Certainly, at first glance, the Books (Esther 3:2-4;Daniel 3:12-18). we consume copious quantities of of Esther and Daniel seem intimately Esther and Daniel are thrust into hamantashen of the poppy seed linked — they have similar characters circumstances where they must variety. In fact, Rabbi Yisrael Isser of and plots, use many of the same intercede with the monarch in the Ponevezh, in his Menucha u-Kedusha, narrative devices, motifs and even hopes of averting the imminent explicitly connects the eating of these specific textual parallels. Esther destruction of their community tasty triangular treats to the diet and Daniel, the title characters of (Esther 4-5; Daniel 2). Distinct of Daniel and his friends. For him, both stories, are each called by a parallels emerge even in depictions of poppy seed is not just another flavor, Hebrew and a foreign name (Esther governance in both books, as strange it is the mahn (Yiddish for poppy 2:7; Daniel 1:6-7), are described and capricious limitations preventing seed) in the hamantashen. Scholar as physically attractive (Esther 2:7; the amending of royal decrees feature Hayyim Schauss echoes this idea by Daniel 1:4), and are blessed with prominently in both plots (Esther declaring that hamantashen is merely the favor and trust of palace officials 8:8; Daniel 6:17). Fundamentally, a conglomeration of Haman, mahn the Books of Daniel and Esther tell 2 (Esther 2:9; Daniel 1:9-10). Daniel (poppy seed) and tashen (pocket). is stationed at the king’s gate (Daniel tales of Jews coerced into the service While we may be thankful for the 2:49) just as Mordechai sits at the of foreign power, who ultimately trivia and this anomalous custom prove their worth, rising to greatness as courtiers and bringing honor and In many ways, eating poppy seed hamantaschen salvation to the Jewish people. The Books of Daniel and Esther focus on Purim to remember Daniel and his friends — on the same core question: How Megillat Esther’s sister story — seems to make a lot must Jews in the Diaspora conduct themselves in the palace of a foreign of sense. However, a closer look at the stories show king — the seat of power of a foreign that while Daniel and Esther ask the same questions, empire — the capital of an alien culture? the answers provided are remarkably different.

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 So in many ways, eating poppy seed hamantaschen on Purim to remember Daniel and his friends — Megillat Esther’s sister story — seems to make a lot of sense. However, a closer look at the stories show that while Daniel and Esther ask the same questions, the answers provided are remarkably different. Indeed, the similarities embedded in text, character and plot between the works seem to be drawing them into conversation with each other, but the conversation is hardly a harmonious one. Placed side by side, stark differences emerge between approach and outlook מדור לדור advocated in Esther on the one hand and advanced in Daniel on the other. Daniel is seen repeatedly casting by Rabbi Aaron Brander (RIETS Class of 1958) off and subverting any trace or association with his foreign hosts’ culture; Esther, on the other hand, is When we arrived in America in 1950, after time in portrayed as being able to embrace her Persian milieu the DP camps in Europe, my father and mother made and marshaling it to help achieve her goals. the heroic decision to send me to a yeshiva instead of the norm at the time of sending to public school. I. Names That heroic decision eventually led me to Yeshivas Rabbeinu Yitzchak Elchanan and is the reason why I Over the course of both books, Esther and Daniel merit celebrating the simcha of the semikhah of my are ascribed both Hebrew names and names in their grandson in the very auditorium where I celebrated vernaculars. Esther, thought to be derived from the my semikhah 58 years ago and the semikhah of my Persian word for “star,” is also called by a Hebrew two sons, Rabbi Kenny (‘86R) and Rabbi Asher name, Hadassah (Esther 2:7), whereas Daniel is given (‘92R) Brander. the Babylonian name Belteshazzar upon entering Knowing that there are nine musmakhim whose the Babylonian royal academy (Daniel 1:6-7). Yet grandfathers are also RIETS musmakhim speaks immediately in the next verse (Daniel 1:8), we volumes about the legacy and vitality of our Yeshiva. witness Daniel’s total disregard for this new name, As I reflect on my family’s deep connection to RIETS and throughout the entire Book of Daniel, not once is Daniel only referred to by this foreign name. By for over 60 years, I am reminded of the verse (Kohelet והחוט המשולש לא במהרה ינתק contrast, clearly the Book of Esther embraces her 4:12) , the three stranded Persian name. After all, it is the Book of Esther not the rope is not easily severed. Book of Hadassah, and once we are told her Hebrew name, Esther is never called Hadassah again. Even at the end of the Megillah as Esther is placed within her MIDOR L’DOR HONOREES Jewish lineage, the verse identifies her as “Queen Esther RIETS celebrates the semikha of eleven musmakhim daughter of Abihail” (9:29). whose grandfathers are also musmakhim of RIETS Rabbi Tuvia Brander ’15R • Rabbi Aaron Brander ’59R II. Royal Training and Food Rabbi Shlomo Clark ’14R • Rabbi Matthew Clark ’56R Rabbi Yakov Danishefsky ’16R • Rabbi Dr. Chaim Danishefsky z”l ’46R Similarly, both Esther and Daniel are taken as part of Rabbi Noam Friedman ’17R • Rabbi Abraham z”l Insel ’45R formal royal programs with a set standard universally Rabbi Noach Goldstein ’17R • Rabbi Dr. Noah Goldstein z”l ’53R applied (i.e. a year’s regiment of beautification before Rabbi Jonathan Grossman ‘17R• Rabbi Zelo Schussheim z”l ‘48R Rabbi Ari Lamm ’15R • Rabbi Norman Lamm ’51R meeting the king [Esther 2:9-12] and a course of food Rabbi Elchanan Poupko ’16R • Rabbi Baruch Poupko z”l ’42R and study to prepare to be reviewed by the king [Daniel Rabbi Itamar Rosensweig ’14R • Rabbi Bernard Rosensweig ’50R 1]), and both emerge recognized as the best. Yet how Rabbi Ashie Schreier ’17R • Rabbi Max Schreier ’52R do our protagonists accomplish this? Esther seems Rabbi Yaakov Taubes ‘17R • Rabbi Chaim Schulman z”l ‘52R

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 לְמַ לְכָא: בְרַם אִיתַי אֱ לָּה בִשְמַ יָא ּגָלֵא רָ זִין to embrace the process; she follows your servant for ten days, giving us seeds עוְהֹודַ לְמַ לְכָא נְבּוכַ דְ נֶּצַר מָ ה ִ ּדי לֶהֱ וֵא בְאַחֲרִ ית ”.Persian cultural and beauty norms to eat and water to drink יֹומַ יָא חֶ לְמָ ְך וְחֶ זְוֵי רֵ אשָ ְך עַל מִשְ כְבָ ְך ְ ּדנָה הּוא. and undergoes the strict treatment Daniel 1:5,8,12 regimen in preparation for meeting Dr. Aaron Koller points out that (18) that they (Daniel, Hananiah, the king: Daniel’s resistance here transcends Mishael and Azariah) might implore the mere halakhic restriction of the God of the Heaven for help )ט( וַתִ יטַב הַ ּנַעֲרָ ה בְעֵ ינָיו וַתִשָא חֶסֶ ד לְפָ נָיו kashrut; it bespeaks a meta-protest regarding this mystery, so that Daniel וַיְבַהֵלאֶת תַמְרּוקֶיהָ וְאֶת מָנֹותֶהָ תלָתֵ לָ ּה on Daniel’s part against any attempt and his colleagues would not be put וְאֵת שֶ בַע הַ ּנְעָרֹות הָרְ אֻ יֹות תלָתֶ לָּה מִבֵ ית of acculturation. Daniel employs to death together with the other wise הַמֶ לְֶך וַ יְשַ ֶהָ ּנ וְאֶ ת נַעֲרֹותֶיהָ לְ טֹוב בֵית הַ ּנָשִ ים. very strident language — “be defiled” men of Babylon. (19) The mystery was )יב( ּובְהַ ִ ּגיעַ תֹרנַעֲרָ הוְנַעֲרָ הלָבֹוא אֶל הַמֶ לֶ ְך ;Daniel 1:8) — in his refusal to revealed to Daniel in a night vision) אֲחַשְ וֵ רֹוש מִ ֵץ ּקהֱ יֹות לָּה כְ דָת הַ ּנָשִים שְ נֵים …eat the king’s food. As he insists on then Daniel blessed God of Heaven עָשָ ר חֹדֶ ש כִי כֵ ןיִמְ לְאּו יְמֵי מְרּוקֵיהֶן שִ ָ ּׁשה consuming only seeds, it is these (27) Daniel answered the king and חֳדָשִ ים בְשֶמֶן הַ מֹר וְשִ ּׁשָה חֳדָשִ ים בַבְשָמִ ים seeds that represent the prototypical said, “The mystery about which the king ּובְתַמְרּוקֵי הַ ּנָשִ ים: (9) The girl [Esther] pleased him and anti-cultural food, unchanged from its has inquired — wise men, exorcists, won his favor, and he hastened to furnish natural form by human processes or magicians, and diviners cannot tell to the her with her cosmetics and her rations, society. The protest is only heightened king. (28) But there is a God in heaven as well as with the seven maids who were when Daniel’s final success is ascribed who reveals mysteries, and He has made her due from the king’s palace; and he not only to his refusal to participate known to King Nebuchadnezzar what is treated her and her maids with special but to God’s direct intervention to be at the end of days. kindness in the harem. (12) When each (Daniel 1:17). Daniel 2:18-19,27-28 girl’s turn came to go to King Ahasuerus at the end of the twelve months’ III. Encountering the King IV. Identity treatment prescribed for women (for that was the period spent on beautifying In both stories, there are moments The clearest contrast between Esther them: six months with oil of myrrh and when Daniel and Esther must and Daniel — one closely connected six months with perfumes and women’s intercede with the king in desperate with this central theme — is the cosmetics). attempts to prevent the impending way they construct and express their Esther 2:9,12 death sentence hanging over them Jewish identity in public. Famously, and their communities. Yet here Esther is instructed repeatedly not to By contrast, Daniel refuses to reveal her “people nor her kindred” participate at all: too, Esther and Daniel approach this challenge in vastly differently (2:10, 20), and it is only revealed in ,ways. Esther, famously tasked with the direst of circumstances. Daniel )ה( וַיְמַ ן לָהֶם הַמֶ לֶ ְך ְבַרּד יֹום בְיֹומֹו מִפַ ת forestalling Haman’s decrees, prepares on the other hand, freely proclaimed בַגהַמֶ לְֶך ּומִ יֵין מִשְתָ יו ּולְגַ ְ ּדלָם שָ נִים שָ לֹוש to meet the king by “donning royalty” his Jewish faith — openly attributing ּומִקְצָתָ םיַעַמְ דּו לִפְ נֵי הַמֶ לְֶך: )ח( וַיָשֶ ם ָ ּדנִיֵאל .Esther 5:1); Esther approaches his every action and success to God) עַל לִ בֹו אֲשֶ ר לֹא יִתְ ּג ָאַל בְפַתְבַגהַמֶ לֶ ְך ּובְ יֵין ,Achashverosh adorned in her stately Even under extreme circumstances מִשְתָ יו וַ יְבַ ֵּקש מִשַר הַסָרִ יסִים אֲשֶ ר לֹא יִתְ ּגָאָ ל: Persian regalia. By contrast, Daniel Daniel refuses to hide his faith and )יב( נַס נָא אֶת עֲבָדֶ יָך יָמִים עֲשָרָ הוְיִתְ נּו לָ נּו prays by imploring God to help and even chooses to flaunt it as he prays מִן הַ זֵ רֹעִים וְ נֹאכְלָה ּומַ יִם וְנִשְתֶ ה: (5) The king allotted daily rations to returns to the king, careful to ascribe before an open window facing them from the king’s food and from the his knowledge to God: Jerusalem under decree of death wine he drank. They were to be educated (Daniel 6:11). וְרַחֲמִ ין לְמִבְעֵא מִן קֳדָם אֱ -לָּה שְמַ יָא עַל רָ זָה for three years, at the end of which they ְ ּדנָה ִ ּדי לָא יְהֹבְ דּון ָ ּדנִיֵאל וְחַבְרֹוהִי עִם שְאָ ר were entered the king’s service. (8) The Struggles of Today’s חַ כִימֵי בָבֶל: אֱדַ יִן לְדָ נִיֵאל בְחֶ זְוָא דִ י לֵילְיָא רָ זָה Daniel resolved not to defile himself with Times גֲלִי אֱדַ יִן ָ ּדנִיֵאל בָרִ ְך לֶאֱ -לָּה שְמַ יָא ... עָ נֵה the king’s food or the wine he drank, so As Jews today, many of us still grapple דָ נִיֵאל קֳדָם מַ לְכָא וְאָמַר רָ זָה ּדִי מַ לְכָא שָאֵ ל he sought permission of the chief officer with navigating our identities as לָא חַ כִימִין אָשְ פִין חַרְ טֻמִ ין ּגָזְרִ ין יָכְלִין לְהַחֲ וָיָה not to defile himself. (12) “Please test

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Jews in the Diaspora. What we are and fragments unearthed, not a reminder of the need to always work presented with in both these stories single passage of Esther has been to synthesize the paradigm of Esther are two unique and somewhat uncovered.3 Perhaps this is not and the outlook of Daniel — engaged contradictory models of how to surprising, as this ethos central to the in the world around us, seeking to respond, exist and even thrive in Book of Esther is antithetical to the uncover and integrate the best of our exile. The story of Daniel carries a code and character of those desert foreign realities and, at the same time, message of overt and defiant Jewish communes. On the other hand, there always being aware and committed identity predicated on a total refusal is no holiday celebrating Daniel; to never being defiled or defined by to assimilate not only religiously it is only Purim immortalizing the outside values. but intellectually, culturally or example of Esther. emotionally. Daniel’s refusal to Which brings us back to our delicious Endnotes even ingest foreign foods signals an hamantaschen — after all, what are opposition to even consider valuable 1 I would like to thank my brother Yoni for our hamantaschen? Are they not just his comments and revisions to this piece, and wisdom in an alien society. It is a a scrumptious amalgamation of these model in which foreign wisdom is Dr. Aaron Koller for sharing with me the core two philosophies? It is a poppy seed of this idea and inspiring me to continue to resisted and political considerations core — symbolic of Daniel’s defiance pursue the study of Tanakh on ever-deeper are relegated to secondary. Esther, and his refusal to become a consumer levels. For a thorough overview of the schol- on the other hand, is a story of a arship and a thought-provoking discussion of of foreign culture — surrounded by the textual and thematic relationship between closed Jewish identity centered on a sugary dough — the quintessential willingness to adapt to everything: Daniel and Esther, see his book Esther in food of high culture — in a symbolic Ancient Jewish Thought (Cambridge U Press, foreign lifestyles, language, foods and pocket acting as a cover for identity. 2015). dress. It is a model in which outside It is this contradictory food that is 2 Hayyim Schauss, The Jewish Festivals (Ran- wisdom is valued and harnessed to dom House, 1938; Hebrew 1933), p. 270. I eaten on Purim — the day devoted came across this piece and the quotation of help empower the individual. Yet it to celebrating Esther’s covert mode also serves to strip away any explicit the Menucha u-Kedusha in a fascinating article of Jewish identity! Even the pastry by Eliezer Brodt (http://seforim.blogspot. Jewish identity. Throughout Jewish eaten on the day of Esther cannot co.il/2007/02/eliezer-brodt-origins-of-ha- history, these paradigms personified totally ignore the example of Daniel. mentashen-in.html). by Esther and Daniel resonated 3 Israel Antiquities Authority (http://www. Together, the hamantaschen forms a deadseascrolls.org.il/learn-about-the-scrolls/ with some and were eschewed by resounding message for all of us and a others. Of all the Dead Sea scrolls scrolls-content?locale=en_US).

The hamantaschen forms a reminder of the need to always work to synthesize the paradigm of Esther and the outlook of Daniel — engaged in the world around us, seeking to uncover and integrate the best of our foreign realities and, at the same time, always being aware and committed to never being defiled or defined by outside values.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Self-Nullification through Inebriation enny Youngman once said: When I read about the Rabbi Michael Weingarten evils of drinking, I gave up Senior Rabbi, Young Israel of Forest Hills Hreading. Fellow, Kollel L’Horaah, RIETS All jokes aside, the dangers of Chag HaSemikhah 5777 alcohol are quite alarming. Alcohol plays a role in 60% of all fatal burns, the Rama dissents, arguing that the recognize the historical underpinnings drownings and homicides, 50% of mitzvah can be fulfilled through other behind the clash of Mordechai and severe traumas, and 40% of fatal means, many, in practice, adhere to Haman? Purim wasn’t the first round motor vehicle accidents, suicides, and the Shulchan Aruch’s approach. Purim of their fight. Over five hundred years falls. People who drink regularly are has thus become synonymous with earlier, Mordechai’s ancestor King at greater risk for liver disease, heart unfettered indulgence in alcohol, a day Shaul had been commanded by G-d disease, bleeding from the stomach, of wild revelry and unruly rejoicing.1 to wipe out the nation of Amalek. On depression, sleep disorders and the precipice of success, Shaul decides several types of cancer. An astonishing Many of us enjoy the festive that it would be inhumane for him to 17 million Americans fall into the atmosphere that alcohol on Purim kill Agag, the King of Amalek, whom category of alcoholics, men and facilitates. But how many of us have he had taken captive. In a moment women who are simply unable to quit ever stopped to think just how out of misplaced mercy, he spares Agag, drinking, irrespective of the harm it of character it is, how incongruent who lives long enough to father a son, causes them and others. this mitzvah is with Judaism’s the great-great grandfather of Haman. overall mindset and approach? Our Yet the Shulchan Aruch, Orach Due to his deviation from G-d’s religion is generally very cerebral Chaim 695:2, quoting the Gemara and structured, quite measured and directive, Hashem takes away Shaul’s in Megillah (7b), writes that a person balanced. Copious consumption of kingship, giving it to Dovid Hamelech must imbibe alcohol and get drunk alcohol would seem to be antithetical instead. on Purim, intoxicated until they lack to its values. Furthermore, given In his Sichos Mussar (Purim 5731), the cognitive clarity to differentiate the aforementioned health risks of Rav Chaim Shmulevitz poses the between the righteous Mordechai alcohol, excessive drinking on Purim following question: What was it about and the wicked Haman. Although would seem to violate the Torah’s Shaul’s sin that was so egregious that mandate of “v’nishmartem m’ode necessitated him being punished so How many of us know l’nafshosechem” ( 4:15), harshly? After all, Dovid Hamelech the directive to protect one’s own also sinned on multiple occasions and the backstory behind health and wellbeing. Why then did yet G-d allowed him to remain King! the Chachamim feel compelled to Rav Shmulevitz explains that Shaul’s the clash of Mordechai institute this strange mitzvah? What is mistake stemmed from the value he and Haman? Purim going on here?! placed on his own reasoning, the We’re all quite familiar with the basic misplaced notion that somehow his wasn’t the first round points of the Purim plot. But how own personal ethos could be more many of us know the backstory and just and merciful than G-d’s. G-d had of their fight. explicitly ordered Shaul to kill Agag,

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 yet in Shaul’s eyes this command faith alone. The Purim story came oscillate from caring to callous, from seemed cruel and antiquated, out about through Shaul’s sin, through empathetic to apathetic. of touch with the norms of decent his placing his own reasoning above As we sit down to our Purim seudah, society and polite company. And G-d’s will. Each year, we strive to fix let us remind ourselves of the so Shaul, thinking he knows best, Shaul’s mistake by following the Sages’ following: first and foremost, of the decides to deviate from G-d’s directive command to get drunk, to impair our dangers of alcohol. We must drink and spare the life of Agag, an act cognitive abilities and take a leap of judiciously, responsibly, serving as that ultimately spawned Haman and faith, to trust that G-d knows best. proper examples and role models almost spelled death for the entire Yet it is not only as atonement for for our family and friends. If we Jewish nation. Shaul’s sin necessitated the past that we must inculcate this know based on past experience that his removal from the throne, for his outlook in ourselves, but also in our behavior under the influence is sin stemmed not from a fit of passion, preparation for the future. The battle substandard, we should not drink like Dovid’s, but rather from a far with Amalek is not over. A day is excessively, but rather follow the more sinister source, the delusion coming when we will have to reject Rama’s approach, drinking a small that he knew better than G-d, that his our own reasoning and personal amount of wine and then going to own conscience, rather than Hashem’s qualms and follow G-d’s command to sleep. Second, whether we choose command, was the ultimate moral utterly destroy Amalek. It is through to imbibe or not, let us recognize compass. inebriation on Purim that we seek to the message and purpose of such Many of us know the famous instill appreciation of such an attitude intoxication and the potential for Tikunei Zohar no. 21, which draws within us. atonement that it provides. For a connection between Yom Kippur We live in a generation in which through the nullification of our egos, and Purim. While many explanations the sacred is synonymous with the opinions and personal value systems have been proffered, I would like to self, in a world that deifies personal in favor of G-d’s; through kimu v’kiblu, suggest my own. Both Yom Kippur autonomy. In today’s society, man’s reaccepting the Torah’s outlook and and Purim are days of repentance, own opinions and moral compass way of life (Esther 9:27 and Shabbos festivals of forgiveness. Each year, are given credence over his Maker’s. 88a), we will surely merit to see as we sit down at our Purim seudah, One needs to look no further than salvation, as the Jews did in Shushan we begin a process of teshuvah, one the story of Shaul to learn the dangers so many years ago. that reaches its climax at the height of such an attitude. TheMidrash of our inebriation. The directive to Tanchuma, Metzora, teaches us that Endnotes become intoxicated until we cannot Shaul, who was merciful to the cruel, differentiate between Haman and 1. Editor’s Note: There is no halachic was ultimately cruel to the merciful. Mordechai is not a call to engage in imperative to drunkenness or intoxication An individual who lives life based on a frivolity, but rather to utilize alcohol on Purim day (Rama, 695:2, Mishnah Berura personal value system, rather than by 695:5, and Beiur Halacha s.v. Ad De’lo Yada) to inhibit our reasoning abilities, G-d’s concrete commands, can easily and with so many young adults we keep our to submit and serve G-d through Yeshiva campus dry on Purim.

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Purim: The Simcha of Satiation

צדיק אכל לשבע נפשו ובטן רשעים תחסר. A righteous person eats to satisfy his soul, but the stomach of the wicked will lack. Rabbi Dani Zuckerman Mishlei 13:25 Fellow, Wexner Kollel Elyon he war has been won, the Chag HaSemikhah 5777 Jews have celebrated, and Esther and Mordechai have מדין שמחה ומנות שהרי אף בעשירים כתיב who extends their hand to receive should Tsuccessfully enshrined Purim on ומשלוח מנות איש לרעהו. .be given our calendar. And yet, the Megilla Yerushalmi, Megilla 1:4 We don’t investigate to determine mentions one last detail before the whether he is poor and it is appropriate curtain falls on the Purim story: With regard to the general obligation of tzedaka, there is only a mitzva to to give to him or not, rather we give to וישם המלך אחשורש מס על הארץ ואיי הים. give money when the petitioner is all who ask. For this day is not one of King Achashveirosh placed a tax on the actually poor. But when it comes tzedaka alone, but of joy and gifts. For mainland and the islands. to matanos laevyonim, it is not the even in regards to wealthy people it is Esther 10:1 petitioner’s need which determines written, “sending gifts to one another.” What does Achashveirosh’s tax add to whether one should give, but the very Ritva, Bava Metzia 78b the Purim story? Why in particular is stretching of his arm; the request Ritva uses the example of mishloach it the concluding narrative comment? itself obligates us to give. Why is manos to buttress his point that giving Moreover, while Achashveirosh’s this so? Why should we give money on Purim is not only to fill a need, lasting legacy was taking from to a potential phony on Purim just but to spread joy to all. If mishloach others, we commemorate Purim because he asked for it? Is giving manos are given even to the wealthiest every year with unique mitzvos of indiscriminately even a good thing? people, as an expression of goodwill giving to others. How do the mitzvos It seems like a waste of money that and festivity, matanos laevyonim can of mishloach manos and matanos could be put to better use! be similarly distributed even to those laevyonim define the joy of Purim and Ritva answers by connecting matanos who are not destitute. how do they relate to Achashveirosh? laevyonim to the broader mitzva Ritva’s approach sheds a new light On its surface, matanos laevyonim of simcha on Purim. We don’t on the giving we do on Purim day. seems to be an expression of the discriminate with matanos laevyonim While mishloach manos and matanos regular mitzva of tzedaka. However, because it is not just a mitzva of laevyonim differ in their details, they the specifics ofmatanos laevyonim tzedaka, but a mitzva of sharing and are in fact two branches growing from reveal it to be of an entirely different spreading simcha with the whole a common root. It is only because nature. One major distinction is community. It is an act of turning they share a common root that Ritva recorded in the Talmud Yerushalmi, Purim into a day of communal can bring a proof from mishloach and subsequently codified by the festivity. We distribute without manos to matanos laevyonim. Rambam Rambam1 and Shulchan Aruch:2 reservation because matanos laevyonim similarly expresses the common aspires not just to provide for the poor root of mishloach manos and matanos but to spread simcha to all: laevyonim when he prioritizes the אין מדקדקין במעות פורים אלא כל מי שהוא :latter over the former פושט את ידו ליטול נותנין לו. שאין מדקדקין בדבר לומר אם הוא עני וראוי We don’t investigate recipients of gifts to מוטב לאדם להרבות במתנות אביונים ליתן לו אם לאו אלא נותנים לכל אדם שיבא the poor on Purim, but rather anyone מלהרבות בסעודתו ובשלוח מנות לרעיו, שאין ויתבע שאין יום זה מדין צדקה בלבד אלא

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 and fill them. However, who can matanos laevyonim define the joy of שם שמחה גדולה ומפוארה אלא לשמח לב afford to discriminate when he is Purim. We give without reservation עניים ויתומים ואלמנות וגרים, שהמשמח so overflowing with simcha and because Hashem’s miraculous לב האמללים האלו דומה לשכינה שנאמר gratitude? If one is so full of joy that intervention generates such an להחיות רוח שפלים ולהחיות לב נדכאים. It is better for a person to give more he can’t bear to withhold it from extreme sense of gratitude, simcha, gifts to the poor than to be lavish in his others, then it is no longer their needs and completeness that — unlike Purim feast or in sending gifts to his that drive him, but his desire to share Achashveirosh — we simply overflow friends. For there is no greater and more his joy with them. in our efforts to bring that joy to splendid joy than to gladden the hearts Let us now return to Achashveirosh. others. Just when we thought the of the poor, the orphans, the widows, and Why indeed does the Megilla story was over, the Megilla interjects the converts. For one who gladdens the conclude with his tax? Maharal4 notes with a seemingly irrelevant historical hearts of these unfortunate individuals that Chazal compare the Persian comment. In reality, though, it is one resembles the Divine Presence, [about Empire — with Achashveirosh at that serves to define our mindset and whom] it says, “to revive the spirit of the its head — to a bear, because of its obligations as we celebrate the holiday of Purim. lowly and to revive those with broken insatiable appetite that knows no rest.5 hearts.” The Megilla begins by describing Rambam, Hilchos Megilla 2:16 Achashveirosh’s appetite for lavish, Endnotes Why is the “greater and more splendid licentious, gluttonous parties and 1 Hilchos Megillah 2:16. joy” the litmus test by which we concludes with his similarly limitless choose mitzvos on Purim? We don’t appetite for money. Maharal goes 2 Orach Chaim 694:3. find a similar comparison or ranking one step further and identifies the 3 See Harerei Kedem Vol. 1 siman 206. Cf. of mitzvos on any other holiday! source of Achashveirosh’s voracious Rambam, Hilchos Chanuka 4:14, where he Rambam’s hierarchy is only logical appetites: his inner sense of compares mitzvos based on competing values rather than a common value. because he too understands mishloach emptiness. As wealthy and powerful as manos and matanos laevyonim as he was, Achashveirosh felt a constant 4 Ner Mitzva pg. 11 d”h Viamru biperek asara need to acquire more.6 yuchsin. Cf. Or Chadash 10:1 where Maharal particular mitzvos that express one provides two alternative explanations. common, broader theme of the day; As the Megilla ends, we are reminded 5 Kiddushin 72a. radiating our joy outwards to other of the stark contrast between the members of the community.3 6 Haman expresses similar sentiments when hedonistic world of the Persian he declares “vichol zeh eineno shoveh li.” See Or Dispensing money indiscriminately Empire and the generosity of spirit Chadash Pesicha d”h Rabi Abba bar Kahana is foolish and wasteful only if that characterizes Purim. The unique and ibid., 5:13. See also Rashi one’s focus is to identify needs mitzvos of mishloach manos and 33:11 on Yaakov and Esav’s contrasting attitudes in this regard.

R. Moshe Sofer, Derashot Chatam Sofer, derasha for the 7th of Adar II 5594, offers an aggadic explanation for the law that we must provide to anyone who asks for charity on Purim, even those who may not be worthy. He explains that the essence of the Purim story is about the Jewish people, who were distant from HaShem and undeserving of His mercy. Yet they asked for His mercy and He responded with kindness. If HaShem was willing to provide to those who are not worthy, on Purim, we too should do the same. Chatam Sofer adds that we can actually see a textual hint to this law. The Megillah specifically refers to this mitzvah asmatanot la’evyonim and not matanot la’aniyim or matanot ladalim. While all of these terms could be translated as gifts to the poor, the wordevyon can sometimes refer to someone undeserving. Rambam, Hilchot Sanhedrin 20:5, codifies the ruling of theMechilta, no. 20, commenting on the prohibition against perverting the justice of the evyon, that an evyon, as opposed to a dal, is someone who can’t be trusted because of previous evil acts. One must still offer theevyon a fair trial. Chatam Sofer notes that while ordinarily, one might prioritize the dal over the evyon in giving charity, on Purim, one should not distinguish. Torah To Go Editors

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38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5777 Perpetuate a Legacy Uplift the soul of a loved one by supporting the Rabbi Isaac Elchanan Theological Seminary

KADDISH RECITATION SERVICE Have Kaddish recited three times a day in the holy city of Jerusalem in memory of your loved one throughout the year of mourning. The Kaddish will be recited by one of the Rabbis of the Yeshiva University Gruss Kollel.

PERPETUAL MERIT As part of this service, each year; prior to the yahrzeit date, you will receive a notice acknowledging the upcoming observance. RIETS will have the Mourner’s Kaddish recited for your loved one and will ensure the designated yahrzeit date will be observed in perpetuity within the sanctified walls of our Jerusalem Yeshiva.

For more information, or to arrange for Kaddish recitation, please contact Senior Development Associate Marc Merrill at [email protected] or 212-960-5400 x 6133 Chag HaSemikhah Convocation 5777 CELEBRATING THE NEXT GENERATION OF RABBINIC LEADERS כ"א אדר תשע"ז • Sunday, March 19, 2017 The Chag HaSemikhah Convocation will also pay special tribute to Rav Hershel Schachter and Rabbi Julius Berman.

The RIETS Dinner that evening will also honor Dr. David Arbesfeld with the RIETS Service Award and will recognize the 11 musmakhim who are the grandchildren of RIETS musmkahim

Join thousands of alumni, family and friends from around the world and watch the celebration live at www.yu.edu/chag For more information, call 646.592.4027 or email [email protected]