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 2018 • 5778 In Partnership with Jewish Academy (Atlanta, GA) Ramaz Upper School (New York, NY) Schools (Toronto, ON) Rae Kushner Yeshiva High School (Livingston, NJ) Columbus Torah Academy (Columbus, OH) Robert M. Beren Academy (Houston, TX) DRS Yeshiva High School (Woodmere, NY) SAR High School (Riverdale, NY) (Beachwood, OH) (Los Angeles, CA) Hadar High School for Girls (Boca Raton, FL) Torah Academy of Bergen County (Teaneck, NJ) HAFTR (Lawrence, NY) Yavneh Academy, (Dallas, TX) HANC (Uniondale, NY) YU High School for Boys (New York, NY) Heichal Hatorah (Teaneck, NJ) YU High School for Girls (Holliswood, NY) Katz Yeshiva High School (Boca Raton, FL) YULA Boys School (Los Angeles, CA) Maayanot Yeshiva High School for Girls (Teaneck, NJ) YULA Girls School (Los Angeles, CA) Margolin Hebrew Academy (Memphis, TN)

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 We thank the following which have pledged to be Pillars of the Torah To-Go® project

Beth David Congregation Ohab Zedek Young of West Hartford, CT New York, NY Century City Los Angeles, CA Beth Jacob Congregation Congregation Beverly Hills, CA Shaarei Tefillah Young Israel of Newton Centre, MA New Hyde Park Bnai Israel – Ohev Zedek New Hyde Park, NY Philadelphia, PA Green Road Synagogue Beachwood, OH Young Israel of Congregation Scarsdale Ahavas Achim The Jewish Center Scarsdale, NY Highland Park, NJ New York, NY Young Israel of Congregation Benai Asher Jewish Center of Toco Hills The Sephardic Synagogue Brighton Beach Atlanta, GA of Long Beach , NY Long Beach, NY Young Israel of Koenig Family Foundation Congregation Brooklyn, NY West Hartford Beth Sholom West Hartford, CT Young Israel of Providence, RI Young Israel of Lawrence-Cedarhurst Cedarhurst, NY West Hempstead West Hempstead, NY

Rabbi Dr. Ari Berman, President, Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary

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2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Table of Contents Purim 2018/5778

Introduction Rabbi Yaakov Glasser ...... Page 5 The Winning Ticket Rabbi Eliyahu Alpert ...... Page 6 Accepting the Torah through Hidden Miracles Rabbi Yehuda Balsam ...... Page 8 Amalek and the Stunning Power of Spiritual Genetics Rabbi Donny Besser ...... Page 10 Menucha V’Simcha Ohr LaYehudim: Commemorating Shabbos & Amalek Rabbi Yehuda Chanales ...... Page 12 Mordekhai, Son of Yair Etshalom ...... Page 13 Purim: From the Grassroots Up Rabbi Nathaniel Helfgot ...... Page 15 Purim: It’s More than Meets the Eye Rabbi Allan Houben ...... Page 18 Assemble the Jews: Assimilation is not an Option Rabbi Moshe Hubner ...... Page 21 Disconnection and Connection in Binyamin and Esther Mrs. Ora Lee Kanner ...... Page 23 Those Who Bowed Down Were No Better Off Rabbi Effie Kleinberg ...... Page 26 Uncovering Our Hidden Greatness Rabbi Aaron Levitt ...... Page 28 Turning the Ordinary into the Extraordinary: The Status of Yom Purim in Rambam’s Mishneh Torah Rabbi David Nachbar ...... Page 30

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Shoshanat Ya’akov: Seeing Mordechai through Rose-Colored Glasses Rabbi Benjy Owen ...... Page 34 Kriyat Megillat Esther with Its Te’amim Ms. Sarah Robinson ...... Page 37 The Dawn of Jewish History Rabbi Kenneth Schiowitz ...... Page 39 Purim: A Recommitment to Torah Sheba’al Peh Rabbi Moshe Schochet ...... Page 41 The Space Between Us: The Role of Place in the Purim Story Mrs. Atara Segal ...... Page 42 The Hidden Meaning Rabbi Sandy Shulkes ...... Page 44 Purim: Finding Meaning and Passion in Our Mitzvos Rabbi Elon Soniker ...... Page 46 Video Conferencing the Megillah Rabbi Aryeh Stechler ...... Page 48 How the Mitzvot of Purim Unmask Us Rabbi Joshua Strulowitz ...... Page 51 Living in a Walled City Rabbi Meir Tannenbaum ...... Page 53 Loshon Hara You’ve Got to Hear Rabbi Zacharia Weitz ...... Page 55

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Introduction e generally relate to Purim as a celebration Rabbi Yaakov Glasser of salvation for the JewishW people. However, the Gemara David Mitzner Dean, YU Center for the Jewish Future in Shabbos conveys an additional Rabbi, Young Israel of Passaic-Clifton dimension to the story that represents an epic moment in defining the entire an extraordinary expression of faith אמר רבא: אף על פי כן, הדור קבלוה בימי nature of Am Yisrael’s relationship to .and religious fortitude אחשורוש; דכתיב )אסתר, ט', כז( "קיימו .Torah and our mandate as a people וקבלו היהודים" - קיימו מה שקיבלו כבר The original depiction of Matan Torah For the current issue of Torah To Go, involved a mountain suspended over said, Even so, they again accepted we invited yeshiva high schools from the entire Jewish people in coercing it in the time of Achashverosh, as it is across North America to submit a the affirming response ofna’aseh written: “They ordained and took upon d’var Torah from a faculty member. venishmah — we will do and we will them…” (Esther 9:27); they ordained These outstanding professionals listen: what they had already taken upon partner with us every day in the larger themselves. quest of educating and inspiring "ויתיצבו בתחתית ההר" )שמות, י"ט, יז(. ,Rav Yerucham Levovitz, Da’as the next generation. Institutionally אמר רב אבדימי בר חמא בר חסא: מלמד Chochma Umussar 1:28, wonders we share a common goal of guiding שכפה הקדוש ברוך הוא עליהם את ההר how it is possible that the generation young people to discover the passion כגיגית, ואמר להם: אם אתם מקבלים התורה liberated from Mitzrayim would and purpose of Torah in a complex - מוטב, ואם לאו - שם תהא קבורתכם. “And they stood at the lowermost part engage in an incomplete acceptance and difficult world. These educators of the mount” (Exodus 19:17). Rabbi of the Torah, while the generation of are the heroes of our generation, Avdimi bar Chama bar Chasa said: the Purim story, seemingly a more in transmitting ourmesorah with [the verse] teaches that the Holy One, assimilated and challenged generation, substance, passion, and love. Blessed be He, overturned the mountain would be the ones to concretize Their entire lives are devoted to above them like a barrel, and said to our enduring commitment and empowering each and every student them: If you accept the Torah, excellent, connection to Torah. to reach their own moment of “kimu and if not, there will be your burial. mah shekiblu kvar” — to embrace that He answers that while the generation Shabbos 88a which has been accepted by them in of the Exodus were certainly on a the past. Many of our young people Rav Acha noted that for the next higher spiritual level, the generation grow up with their own mountain significant period of Jewish history, of Mordechai and Esther discovered over their heads — an expectation our commitment to Jewish law and their spiritual destiny in a world that their religious life will proceed tradition would be anchored in an concealed of G-d’s presence. True and endure. The Jewish educators acceptance that was forced, thus kabbalas Hatorah, is not in accepting of our community are responsible undermining the veracity of our the obvious and the revealed. True for inspiring a sense of aspiration personal initiative in accepting the kabbalas Hatorah, is in searching for and motivation within the hearts Torah. the truth, in a world of darkness and and minds, to ensure a perpetuating confusion. Yet, explains Rava, in the aftermath commitment to the values and ideals of the Purim story, that commitment Our generation struggles deeply with of Torah. would be renewed, this time, our own personal kabbalas Hatorah. without the mountain over our In a world in which G-d’s presence is heads, providing a foundation of often concealed, persevering in our commitment that is entirely of our commitment to Torah and mitzvos is own free will:

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The Winning Ticket

s a mechanech (educator) for many years, I often ask myself Rabbi Eliyahu Alpert what message a midrash Faculty, Hebrew Academy of Nassau County orA other statement of might have that is relevant to chinuch. Uniondale, NY While there is an expression “chinuch begins in the home,” this does not, was filled with joy when the lottery fell baby is a cause for great celebration; of course, minimize the importance on the month of . The reason for thus, the fact Moshe was born in this of the rebbe or morah. In fact, one Haman’s “simcha” was the fact that this month proves that Adar is actually can say that in many ways, a student’s was the month that Moshe Rabbeinu a “positive” month for Am Yisroel. home is, in part, in the yeshiva. With passed away. Even Haman knew of However, there are several difficulties parents forced to be preoccupied with the great Moshe Rabbeinu, the great with this interpretation. mundane tasks, there is more reliance leader of Am Yisroel, and who Am Let us for a moment imagine that we on the yeshiva to be a primary source Yisroel referred to as their rebbe. It was were present at the time that Moshe of chinuch. The key then to the very through Moshe that we left Egypt and Rabbeinu was niftar (departed this survival of Am Yisroel, in the face of built a Mishkan — a tabernacle. If the world). Would we be comforted so many challenges from technology leader that was so integral to the birth on any level by the fact that Moshe and other social pressures, is the of Am Yisroel was taken away in Adar, Rabbeinu was born in the month bastion of spirituality — the yeshiva. then Adar is, indeed, the ideal month that he died? If we look at the end to annihilate Am Yisroel. Thus, Haman Purim is the one holiday that is based of the Chumash in Parashat V’zot rejoiced over the apparent success of on the most credible threat of total Habrachah, we only see the Torah’s the lottery foretelling the success of his annihilation of the Jewish People that description of Am Yisroel’s deep mission. we ever faced. It follows that Purim mourning for Moshe. There is no should relate to the mechanech, since mention of anyone taking comfort chinuch is the key to the continuity from the fact that Moshe was also of Am Yisroel. The following then born in that month. Accordingly, is a thought that focuses on this Haman seems to be correct in his hypothesis, and one which I hope and assessment that Adar is a difficult pray that I can live up to. month for Am Yisroel. We lost The inMegillah (13b) tells Moshe’s merit, his leadership, his us a fascinating fact regarding the humility, and his unwavering devotion thought process of Haman in his plan to us. Where is the consolation in the to destroy Am Yisroel. The Talmud fact that he was born in this month? finds deep significance in the lottery A second question comes from the that Haman made in order to establish fact that as much of a rasha as Haman The Talmud then proceeds to belittle the date on which he would execute was, he was an equally brilliant Haman’s excitement. The Talmud his plan to destroy Am Yisroel. It says politician and strategist. And with all explains that Moshe Rabbeinu was in Megillat Esther (3:7) “hu chodesh his detailed research and planning, born on the seventh of Adar. At first Adar” — that it, the lottery fell on how could he have not known when glance, the Talmud appears to be the month of Adar. This would be Moshe Rabbeinu was born? the month to establish the date for saying that Adar is not an unlucky Haman’s evil plan. On these words, month, for Moshe Rabbeinu was also Perhaps we can answer these the Talmud informs us that Haman born in this month. The birth of a questions with a fascinating comment

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 made by Rashi in Chumash Devarim devotion to Moshe. Because of this was correct that Moshe died in Adar 31:29. In that context, Moshe tells loyalty, the Jews also remained loyal to and he likely knew that Moshe was Bnei Yisroel that he is being so Hashem and His messenger, Moshe. also born in Adar. However, Haman diligent in committing them to remain Moshe knew that Am Yisroel would looked at the superficial result, faithful to Hashem and His Torah eventually falter because he knew that which was that Moshe was taken because Am Yisroel will, in fact, turn the special rebbe-talmid relationship from us physically in Adar. He saw away from Torah and mitzvot after he would not continue in the same way this as a good omen for the success dies. Thus Moshe’s goal is to minimize after Yehoshuah. The lesson is clear: a of his plan. The Talmud states that this effect by imbuing Am Yisroel with rebbe must see his talmid as an actual he was wrong because Moshe was enough fervor to ultimately return to extension of himself. This seems to go born in this month. Perhaps this Hashem after they fail. Rashi notes beyond the usual of ve’ahavta can be interpreted in a homiletical that Moshe seems to be prophesizing lerayacha kamocha, for it is not simply and metaphysical sense. Moshe did about an event that never took place. loving another like oneself, but as one not “die,” for Yehoshuah lived on as The Navi clearly tells us that the entity — as oneself. an extension of Moshe. Perhaps the Jews remained loyal to the Torah as Recently, I read an article in Talmud then can mean that Moshe long as Yehoshuah, Moshe’s primary was actually reborn in Adar as it says on the life of Rav Aharon student and his successor, was alive. Leib Shteinman, zt’l, who recently “vezarach hashemesh uva hashemesh” What, then, is the meaning of Moshe’s passed away. They interviewed — the sun rises and the sun sets prophecy? Rabbi Yisroel Friedman, the (Kohelet 1:5). It follows that Adar has no negative implications at all, Rashi answers that we see from here editor-in-chief of the Yated Neeman that Moshe considered his student, newspaper, who was frequently in for Moshe in fact did not die in this Yehoshuah, an extension of himself. the presence of Rav Shteinman for month. In other words, Moshe loved and over twenty years. Rabbi Friedman True, at the time Moshe “died,” we appreciated Yehoshuah so much that was asked what advice he had for took no comfort in the fact that his devotion to Yehoshuah made parents whose children had “gone Moshe was born in that month. Yehoshuah’s leadership a part of off the derech.” Rabbi Friedman However, as Am Yisroel continued the Moshe’s! Rashi explains that Moshe replied, “in general, the only kinyan legacy of Moshe through Yehoshuah, considered himself alive through (acquisition) that works with this we look back and see that Moshe still Yehoshuah even after he physically generation is meshichah — drawing lived in Adar, and that was Haman’s died. It seems that the Torah can state them close. Nothing else works. He mistake. something that is not true physically (Rav Shteinman) would say you must Purim is a celebration of the because of a spiritual bond between love the child, love the child, love the tremendous power of the rebbe- two people. Moshe, because of his child. Love your children.” In a later talmid relationship. With all of his close connection to Yehoshuah, has paragraph, Rabbi Friedman explained brilliant plots and machinations, a right to say that after he dies, Am that when it came to kiruv, Rav Haman lacked the ability to Yisroel will begin to sin even though Shteinman emphasized never giving comprehend the message that a rebbe in realty this did not occur until after up and seeking to bring them back can live on through his student. This the death of Yehoshuah! with “ ” — drawing close meshichah miscalculation led to his downfall. with relatively unconditional love. There is a message here that is very Venahafoch hu — Moshe was turned This is the same message that we learn relevant to educating our children. into Yehoshuah and was and is alive in from the relationship between Moshe Moshe is teaching us that his our hearts and minds. Those who are and Yehoshuah. relationship with Yehoshuah is the blessed to be in the field of chinuch reason that Am Yisroel will stay on This message helps us understand have a tremendous responsibility as the path of Torah and mitzvot even Haman’s mistake. Moshe did not pass they hold the future of their talmidim after he dies. The legacy of Moshe away in Adar. Moshe lived on through in their hands. This isavodat hakodesh Rabbeinu continued in Am Yisroel Yehoshuah. True, Adar is the month and we must treat it with the utmost because of Yehoshuah’s loyalty and that Moshe died physically. Haman care and devotion.

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Accepting the Torah through Hidden Miracles

he holiday of Purim is certainly associated with happiness and rejoicing over Rabbi Yehuda Balsam Tthe salvation that the Jewish people Faculty, DRS Yeshiva High School enjoyed in the days of the Persian Woodmere, NY Empire. It is also known as a day in which the Torah was reaccepted willingly. The Gemara Shabbos( 88a) of Purim, as the Megilah hints to us the Jews demonstrated that they tells us: by telling us, “kimu v’kiblu,” (Esther view the Torah as a privilege and an we upheld and accepted the opportunity for spiritual growth and (9:27 ויתיצבו בתחתית ההר, אמר רב אבדימי בר days of Purim, as opposed to merely achievement, and not as a yoke that חמא בר חסא: מלמד שכפה הקדוש ברוך הוא .accepting them. Thus, the acceptance was thrust upon their collective neck עליהם את ההר כגיגית, ואמר להם: אם אתם of Purim constitutes an upholding of Based on this approach, we can מקבלים התורה - מוטב, ואם לאו - שם תהא our original . How kabbalas haTorah answer the questions of the Ramban קבורתכם. אמר רב אחא בר יעקב: מכאן is this so? The Maharal Chiddushei( ad loc. s.v. V’ha). He wonders why) מודעא רבה לאורייתא. אמר רבא: אף על פי ad. loc. and Aggados Tiferes Yisrael the Jews were punished for their sins כן, הדור קבלוה בימי אחשורוש. דכתיב קימו chap. 35) explains that when B’nei and exiled from the land if they had וקבלו היהודים, קיימו מה שקיבלו כבר. “And they stood at the lowermost part never, in fact, accepted the Torah. of the mount” (Exodus 19:17). Rabbi The Ramban himself answers that Avdimi bar Hama bar Hasa said: although B’nei Yisrael lacked a [the verse] teaches that the Holy formal acceptance, they were still One, Blessed be He, overturned the benefitting from the blessings and mountain above them like a barrel, promises within the Torah. In order to and said to them: If you accept the continue to reap its rewards, they were Torah, excellent, and if not, there will obligated to uphold the mitzvos as be your burial. Rav Aha bar Ya’akov their end of the deal. said: From here is a substantial caveat However, with the Maharal’s thesis to [the obligation to fulfill] the Torah. in mind, we can suggest that the Rava said: Even so, they again accepted Yisrael accepted the new holiday of Jews had indeed accepted the Torah it in the time of Ahasuerus, as it is Purim, they demonstrated a tacit at Har Sinai. Nevertheless, since its written: “They ordained and took upon approval of their acceptance of the presentation was done in a way that them…” (Esther 9:27); they ordained entire Torah. One who is obligated seemed “forced,” one could claim that what they had already taken upon to perform unwanted tasks and is they had never truly agreed to take it. themselves. under the strain of heavy burdens Thus the acceptance of Purim served The Gemara teaches us that our first would surely not voluntarily as proof that the Jews were indeed acceptance of the Torah was flawed, choose to increase his workload. By fully satisfied with the agreement that since it was forced upon us. We agreeing to add to their extensive had been made all those years ago, and therefore reaccepted it in the days list of obligations and restrictions, a new acceptance was not necessary.

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 This idea can be taken to the next our understanding that everything Talmud cites a statement of Rebbi level based on the comments of the in our lives is subject to direct divine Yosi Haglili that it is extremely Meshech Chochmah (Dev. 19:17 providence and intervention. Thus, positive to recite Hallel every day. s.v. Vayisyatzvu). He suggests that the problem of the Torah being given The Gemara questions this practice the words of Chazal, that Hashem with open miracles is solved by the as being tantamount to blasphemy suspended the mountain above our Jewish people’s celebration of the and explains that there are two types heads, are not meant to be taken hidden miracles that protect us always of Hallel. The main Hallel is to be literally. Rather, the revelation at and provided for our salvation at that recited only on special occasions, Sinai was so intense and impressive, time. but the Hallel to which Rebbi Yosi it made abundantly clear to all the Based on this idea, we can perhaps Haglili refers to is Pesukei D’zimra. Jews that the world had been created understand a particular position of What we see from this Gemara is specifically for this moment and this that Pesukei D’zimra contains praises the Rambam. The Gemara Megilah( mission. Thus B’nei Yisrael were left of Hashem that are to be recited 14a, Arachin 10b) offers three with no free will to possibly refuse reasons why Hallel is not recited on regularly, as they differ from those the Torah, because that would be Purim: First, we do not recite Hallel in the holiday version of Hallel. The tantamount to rejecting life itself. The over a miracle that takes place in Hallel of Yom Tov praises Hashem for ’s explanation of Meshech Chochmah the diaspora. Second, reading the the open miracles that He performs these events gives us further insight Megilah constitutes the recitation of and should therefore not be recited into the greatness of the acceptance Hallel. Third, we were still servants on a regular basis, as these miracles of Purim. The problem inherent in of Achashverosh following the Purim are extremely rare. Pesukei D’zimra, the at Sinai is that kabbalas haTorah story. on the other hand, thanks God for it was presented in conjunction with the everyday nissim, and allows us to awesome and powerful miracles. The Meiri (s.v. ) writes that if appreciate the seemingly mundane Hashem’s glory descended to our one is to accept the second answer, natural occurrences as work of the world and demonstrated that there that we do recite Hallel on Purim in divine hand. Perhaps the same can is no other path in life for our nation the form of the Megilah, then one be said for the Rambam’s opinion. than that of the Torah, thereby who finds himself without a Megilah Chazal did not establish the recitation tainting the purity of our . on Purim is obligated to recite the of Hallel on Purim, since Purim is Therefore, Purim constitutes the regular Hallel. However, the Rambam the celebration of the hidden miracle. perfect solution to this deficiency. Not (Hilchos Megilah 3:6) overtly accepts Reading the Megilah itself, not as a only was the new holiday accepted the second approach, stating that mundane story, but as a pirsum haneis, willingly by the Jewish people, but the chachamim did not establish the a demonstration of God’s providence its mere recognition as a miracle recitation of Hallel on Purim because in our lives, is the only appropriate demonstrated the nation’s desire to see the Megilah is Hallel. However, he and effective Hallel that should be the hand of God in everyday events. makes no mention of the Meiri’s recited on Purim. Indeed, we are aware that the name of ruling for one who lacks the ability to May we merit internalizing the Hashem does not appear anywhere read the Megilah. Indeed, the fact that messages of Purim learn to appreciate in the Megilah. It is certainly possible he writes that Hallel was not instituted the hidden miracles in our lives, and to view the Purim story as a tale of on Purim indicates that one would not merit to see the day that God reveals political maneuvering and espionage. recite Hallel under any circumstances. Himself with the ultimate redemption. Our recognition that Hashem was To explain this ruling, it is necessary behind the curtain pulling the strings to see another comment of the of each of the players is a product of Gemara (Shabbos 118b). The

Find more shiurim and articles from Rabbi Yehuda Balsam at http://www.yutorah.org/rabbi-yehuda-balsam

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Amalek and the Stunning Power of Spiritual Genetics

he mitzvah to destroy Amalek is one that may leave an inquisitive mind with more Rabbi Donny Besser Tquestions than answers. This article Faculty and Mashgiach Ruchani, will not focus on the broader issues Maayanot Yeshiva High School for Girls, Teaneck, NJ raised by a seeming obligation to wipe out an entire nation, but rather on one, narrow aspect that seems to of David that grants him eligibility for conflict with an established Torah the position. Does G-d work on the principle. In Parashat Ki Teitzei we are same legacy system people disdain in taught: elite universities? stakes are highest, it is by no means לֹא יּומְתּו אָבֹותעַל בָ נִים ּובָ נִים לֹא יּומְתּו עַ ל the only instance in the Torah that Perhaps a key to understanding this אָבֹות אִ יׁש בְחֶטְאֹו יּומָ תּו. seems to penalize children for their issue is the following distinction: A person dies for his/her own sins, not parents’ misdeeds. A mamzer’s status Children are not punished for their for the sins of his/her parents or children. is the direct result of a parent’s (or parents’ actions. This is both intuitively Devarim 24:16 ancestor’s) forbidden relationship unfair, and refuted by the verse cited above. No one disputes, however, This is both intuitive and just; why (Devarim 23:3). K’na’an’s children that the actions of parents can affect should my children be punished for seem to have been condemned to the circumstances into which their my misdeeds? Yet just a few verses eternal slavery for his and his father’s children are born, and in which they later we learn of the obligation to sin (Bereishit 9:25). We are all still grow up. As an extreme example, a destroy Amalek. The reason given is: accountable for significant historical sins like the sale of Yosef or the sin of woman who smokes crack cocaine throughout her pregnancy will harm אשר קרך בדרך ויזנב בך כל הנחשלים אחריך the Golden Calf; even for the sin of ואתה עיף ויגע ולא ירא אלקים. eating from the Tree of Knowledge. her innocent child. The same with That they [Amalek nation] happened Descendants of Amon and Moav still parents who choose to waste all their upon you on the way [out of Mitzrayim] pay the price for the lack of hospitality money on lottery tickets rather than and attacked the exhausted stragglers in exhibited many generations ago properly feed their children. Actions the rear, and he [Amalek nation] did not (Devarim 23:4). While it does not have consequences that extend beyond fear G-d. offend our sensibilities as much, the the actors themselves to the people Devarim 25:18 same question exists in the other around them. This does not make these All Jews are then obligated to continue direction. The concept ofzechut avot consequences “fair,” but it at least puts this reprisal for all generations in means that each Jewish person still them into a framework that is easier to response to a sin committed by the benefits from the righteousness of our recognize. Amalekite’s ancestors in previous forefathers and foremothers. Kohanim Perhaps what seems normal to us in generations. This example of vicarious and Leviim did not earn their exalted, the physical, natural world may also liability seems to fly in the face of inherited status, and while Mashiach be true in the spiritual, supernatural the rule of individual accountability will certainly need to have his own realm as well. We are used to the articulated in the previous chapter.1 resume, it will be his membership in realization that our world is bound by While Amalek is the case where the the Tribe of Yehuda and the Kingdom science; that our lives are governed

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 by the rules of physics, chemistry decisions made by their ancestors, due to Avraham’s impulses, but for his and biology. The Torah teaches that the same way that our status as Jews choices. This has implications that are in addition to these, there is another, is based on our parents’ response of comforting and terrifying, raising the religious dimension, invisible even na’aseh v’nishmah, or Avraham finding stakes of our own religious choices. under a microscope, but no less real. Hashem. A person’s circumstance No longer are the consequences of These rules govern the world of purity won’t determine whether or not he our actions limited to ourselves, but and impurity or ritual sanctity of the gets to the World to Come — it will with every choice we make we leave a Beit Hamikdash and its offerings. just determine the challenges he will deep, lasting impact on our children, The Ramban writes repeatedly about have to face to get there. grandchildren and all of our future generations. On Purim we celebrate the fundamental principle of “ma’aseh We are, of course, still far from fully the defeat of Amalek and the ability to avot siman labanim” — the actions of grasping the mitzva to annihilate conquer the Amalek within ourselves, the father are a sign for the children. Amalek. The nexus between crime and set into motion a positive ripple He views this as going far beyond a and punishment seems harsh, and effect into eternity with this victory. simple mandate for us to learn the our reward for the good acts of our lessons of history. He quotes the ancestors, generous. Still, it is valuable midrash that kol mah she’ira la’avot to recognize that the same way that the Endnotes siman labanim — anything that natural world has consequences that 1 See http://alhatorah.org/Are_Children_ happened to the Avot was a sign to extend outside of the actors themselves, Punished_for_Parents%27_Sins/5 for the children as a cosmic historical the metaphysical world is no less real dozens of sources on this subject. See also, determinant. When the forefathers and has its own systematic rules in Rabbi Hayyim Angel at https://library. performed an action — good or bad which actions lead to results that strike yctorah.org/files/2016/09/The-Person-Who- — it infused a power or deficiency us as less than fair to the victims. Sins-He-Shall-Die.pdf for a comprehensive survey of different approaches to the problem, into their descendants that would This seems to point to a difference including other seemingly conflicting surface repeatedly throughout history.2 between the mechanics of physical indications from elsewhere in the Torah, as The choices made by Avraham, well as the books of Yirmiyau and Yechezkel. genetics as opposed to spiritual Yitzchak and Yaakov deeply affected Many of the commentaries he cites interpret genetics. Since Darwin, scientists have the religious DNA they passed on to the former verse as unrelated to vicarious assumed that our biological genetics liability, but instead follow a strand in Chazal the Jewish nation. We are chosen not are determined at conception. that teaches that a family member may not, because of any inclination embedded Nothing we do can alter the genetic and is thus shielded from having to, testify into Avraham’s genetic code, but against his relative. legacy we pass on to our children.3 because of the concrete actions he Even a mother, who during pregnancy 2 Ramban’s Commentary on the Torah, took and the decisions he made. can still influence the health of her Bereishit 12:6, 12:10, 14:1, 16:6, 26:20 and Presumably, this is not a miraculous 29:2. See a helpful analysis from Rabbi Alex child, is unable to affect the “nature” Israel at http://www.alexisrael.org/lech-lecha- aberration of nature but the way the part of her maternal contribution after world works. Our ancestors chose to --maaseh-avot and http://www.alexisrael.org/ birth. The Torah seems to be teaching -history-repeats-itself. say na’aseh v’nishmah, we will do and us that spiritual genes work differently. (then) we will listen, and we retain the 3 Listen to http://www.radiolab.org/ The message of all of these examples story/251876-inheritance/ for the fascinating benefits of that choice far beyond the backstory of the ugly history and surprising transaction of kabalat Hatorah. While is that unlike biology, the religious resurrection of epigenetics as a serious field subsequent actions are more limited genetic legacy that we each leave our of scientific study, including experiments in their scope, as Yaakov was our last children is in constant flux, changing involving loving mother rats who lick their shared forefather, the heroic behavior based on our every deed. Amalek is children and those involving starving pre- not our enemy because they were adolescent Swedes. See also, the controversial of Yehuda and Aharon also impacted work of Dr. Rachel Yehuda and her research their spiritual genetic legacy to create inclined to attack us, but because arguing that the trauma suffered by Holocaust the malchut and kehunah respectively. they acted on that inclination — a victims made their children more susceptible decision in their adult lives that had genetically to PTSD. Amalek’s children are condemned a profound impact on their offspring. through no fault of their own, but that So too, we are a chosen nation not is an inherited status based on the

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Menucha V’Simcha Ohr LaYehudim: Commemorating Shabbos & Amalek

hile the custom of reading Parashas Zachor on Shabbos may be based Rabbi Yehuda Chanales onW practical considerations, the Faculty, Fuchs Mizrachi School, Beachwood, Ohio Midrash Tanchuma, Ki Seitzei, finds a connection between the ideas of Shabbos and destroying Amalek. Based properly respond. Therefore, our on the similar command, “zachor”— battle against Amalek not only seeks to remember — that is used for each In the modern world, rest and physical destruction but uprooting obligation, the midrash concludes that relaxation are valued as a way to take the opportunism that Amalek “sh’neyhem shavin” — the two mitzvot time off, forget about the rush of represents. Similarly, throughout the are equivalent. In what ways are these our daily routine and simply enjoy Megillah, Achashveirosh and Haman ideas similar? Is every idea we are told ourselves. While that certainly is part are both presented as characters who to remember equivalent, or did Chazal of the “menucha” we experience on make decisions without considering see some special connection between Shabbos, resting on shabbos also gives the broader implications of their Shabbos and Amalek? an opportunity to take a step back and decisions. Achashveirosh is angered If we look carefully at Parashas consider the previous and upcoming by Vashti’s refusal to appear before Zachor, there is another word that weeks. When Hashem rested on the him, and in his anger, chooses to send the Torah uses that also reminds us first Shabbos of creation, He was able her away (the next chapter begins by of Shabbos. We only are commanded to look not only at the events of the telling us that after “the king’s anger to destroy Amalek “b’haniach previous day or two, but at “kol asher subsided” he regretted his decision Hashem Elokecha oscha mikol oy’vecha asah” (everything He made) and regarding Vashti). Haman is angered misaviv” — when G-d allows you proclaim “v’hinei tov m’od” (behold it by Mordechai’s refusal to bow down, to rest from all those around you is very good). Only after the six days and chooses to run to the king and (Devarim 25:19). Like Shabbos, the of work are complete and “we throw demand Mordechai’s execution. For mitzvah of zechiras Amalek must be away our hammer with nothing left to the Jewish People to appreciate the accomplished in a time of menucha, do” (as one famous song tells us), can true miraculous nature of their being rest. This connection between Amalek we reflect and internalize the lessons saved, they must be capable of looking and menucha is furthered in Megillas of our successes and challenges. beyond the moment and recognizing Esther. The celebration of Purim does Psychologists tell us that true change Hashem’s hand in the entire story. not commemorate the days that the requires shifting perspectives which Amalek can only be destroyed Jews were actively fighting the war in turn requires time to consider the “b’haniach Hashem Elokecha oscha mikol against their enemies. Even though “bigger picture” of things. oy’vecha misaviv,” when G-d provides these are the days when the Jews were Attacking the weak and weary, Amalek rest from all of your enemies. Purim may victorious in overturning Haman’s preyed on the Jews when they were only be celebrated on the day after the decree and defeating their enemies, “ayef v’yagea,” lacking the time or battle, the day of “ me’oyveihem.” Purim celebrates the day when the energy to be “yarei Elokim.” According It is only befitting that on the day of Jews rested from their enemies — to Chazal, Amalek questioned the Jews’ reflection and commemoration we “v’noach mei’oyveihem.” (Esther 9:16) spiritual commitment to Hashem and celebrate each week, we have the Why must this holiday, like the battle did so to those who were incapable custom of remembering those who against Amalek, only occur when of reflecting or examining how to attempted to take opportunities like there is time to rest? these away from us. 12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Mordekhai, Son of Yair

veryone loves a hero; we glorify them and recount epic sagas telling of their great Rabbi Yitzchak Etshalom Edeeds and valor. But, truth to tell, who Rosh Beit Midrash, YULA Girls’ School is the greater hero? The person who Chair of the Bible Department, YULA Boys’ School was born to greatness or the individual who fought against his own internal Los Angeles, CA weakness and overcame obstacles to act heroically? Our tradition seems and Ya’ir are Hebrew אִיׁש Kish, Shim’iיְהּודִ י הָ יָה בְ ַןׁשּו ׁש ההַבִירָ ּוְמֹוׁש מָרְדֳ כַי בֶ ן to favor the latter. “Even a completely .common to the Rahelite tribes ִמְעִיnames בֶן קִיָאִיר בֶ ן יׁשׁש אִ יׁש יְמִ ינִי. אֲֶר ׁשהָ גְלָ ה righteous person cannot stand in the Divrei Hayamim I, 1-10, demonstrates ָ מִ ירּולַיִם ׁשעִם ֶרהַ הָ גֹלָ ה אֲגְלְתָ ׁשה עִ ם יְכָנְיָה place of a true penitent.”1 R. Yehuda that names were common to מֶ לְֶך יְהּודָ ה ... haNassi averred that the “great” There was a Judean man in Shushan, particular tribes. We aren’t surprised Eliezer b. Durdia was able to “acquire the fortressed city, his name being to learn that this Benjaminite had a his world” in one moment of absolute Mordekhai, son of Yair, son of Shim’i, Ya’ir, Shim’i and Kish in his family turnaround.2 Despite this tradition, son of Kish, a Benjaminite, who was tree. But what are we to make of we prefer to see our heroes, Biblical, exiled from Yerushalayim, with the the name Mordekhai, which has no classical and modern, as having been emigres that were exiled with Yekhonyah, antecedents in any Israelite tribe? born as angels. We love to read of their king of Yehuda… Haza’l were sensitive to this anomaly spiritual and academic achievements Esther 2:5-6. and suggested that Mordekhai had from their youngest years. a Hebrew name — Petahya3 — In this spirit, many will read the implying that Mordekhai was his story of Mordekhai and Esther as “secular” name. Indeed, modern a tale of two unblemished heroes, scholarship is nearly unanimous in who infiltrate Ahashverosh’s court in maintaining that Mordekhai was order to save the Jews. Megilat Esther, not only a secular name, but a pagan however, tells a different story, one name, a form of Marduk, the head of that speaks to us and allows these the Persian pantheon (adopted from giants of our history to serve as true the Sumerian tradition). Why is a Jew, role models. Hagiography makes the a member of Binyamin, identified by hero inaccessible and impossible to such a name? A related question may Although the Midrash interprets the emulate. How can any of us strive to be posed about the unidentifiedasher names of his forbearers as appellations be an Avraham Avinu if he never took at the beginning of v. 6 — who was it accorded to Mordekhai himself, a faulty step on his way to eternal that was exiled from Yerushalayim? the simple peshat is that the text is greatness? How can David, our king, listing his father, grandfather and Following the best historic records inspire purity of spirit in the rest of great-grandfather. This should catch available, Xerxes (the likely us if he never fell — and then got up, our attention. We are accustomed “Ahashverosh” of our Megila) ruled dusted himself off, and resumed his to being introduced to characters in from 485-465 BCE, which places valiant march to assume his vaunted Tanakh with, at most, a patronym. our story as beginning (in the third place in Jewish history? Introducing three generations of year of his reign) approximately 115 Mordekhai is introduced as follows: ancestors is unusual and begs an years after the exile of Yekhonya. explanation. In addition, the names The simplest explanation for all of

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 this is as follows: Kish, Mordekhai’s Much the same is the apparent read of forward, embrace their identities and great-grandfather, was exiled with Esther/Hadasah. We are introduced risk life and limb on behalf of Am the aristocracy and artisans with to Mordekhai’s cousin by both of her Yisrael. Mordekhai’s powerful words Yekhonyah. Mordekhai was a second/ names. Whereas Hadasah is a clearly sent to Esther: כִי אִם הַחֲרֵׁש תַחֲרִִ י ׁשבָעֵת הַ זֹאת רֶ וַ ח third-generation Persian Jew, born and Hebrew name, Esther seems to fall וְהַצָלָהיַעֲמֹוד לַיְהּודִים מִמָקֹום ראַחֵ וְאַתְ ּובֵ ית .raised in exile. As history attests — into the same category as Mordekhai אָבִ יְך תֹאבֵדּו ּומִי יֹודֵ עַ אִ ם לְעֵת כָזֹאת הִ גַעַתְ even as recent as the 20th century — In spite of the Midrashic associations לַמַ לְ כּות. Jews typically maintain cultural ties with the Hebrew root s*t*r, the name to the “old country,” including names, is of clearly pagan provenance and If you be silent at this time, salvation language etc. for two generations. It is a form of Astarte, the goddess will arise for the Jews from another is typically the third generation of known throughout the near east. Like source and you and your father’s house emigres that successfully assimilate Mordekhai, her identity as a Jewess is will be destroyed… into a new culture (if it will have kept discreet for at least six years — Esther 4:14 them). This is well-documented from during her 12 months of preparation every exile in which Jews have been and the first five years of her rule. It is It is these persuasive words that welcomed — witness the Eastern only when Haman’s plot is about to generate the metamorphosis of European immigration to the United be foiled that she steps forward and Esther, the passive queen into the States in the last decades of the identifies herself as a member of that active Jewess. For the first time in 19th century through World War I. nation targeted for ethnocide. Unlike the story, she takes the reins and Shloimo begat Jonathan, whose son Mordekhai, in whose case we had initiates actions that ultimately lead was William. William’s son, sadly to infer from his words to his fellow to Haman’s downfall and to salvation. enough, was likely as not to be Chris. courtiers that his Jewishness was not Beyond the immediate redemption, This would explain why the text traces visible, Esther’s secret is a matter of her actions impel a wholesale change Mordekhai’s roots so far back — to black-on-white text: “Esther did not in the way that the Jews are perceived explain how a notable Jew who will reveal her nation nor her family…” by their countrymen and, no doubt, become our hero has such a name. (Esther 2:10 and again in 2:20). How by themselves. Jewish identity was was Esther able to hide her dietary no longer something to hide behind This explanation is bolstered by the Persian clothes and Babylonian interactions between Mordekhai and restrictions and everything else that goes along with observance from the names. was embraceable and his co-workers in the king’s court. a source of pride for all — and therein Mordekhai was already a worker in many people who surrounded her on lay the true ge’ulah. the gates of the king no later than 479 a constant basis? BCE when Esther was taken into the If we read the Megilah as a story about This is not a story about perfect palace. He had free access to the outer two cousins who operate incognito to people; it is much more than that. We courtyard and was able to keep tabs save the Jews, we are forced to ignore celebrate a crisis that pushed two Jews on her welfare. His refusal to bow some texts, overreach on others and, to shed their garments of exile and to Haman took place in 473 BCE, perhaps most significantly, miss what proudly don the crowns of royal Jews. the 12th year of Ahashverosh’s reign may be the central point of the story. (Esther 3:7). In other words, he was If, on the other hand, we read the text Endnotes working in the palace for at least six as it is, we are presented with two years, day in and day out. As indicated exiled Jews who have assimilated into 1 BT Berakhot 34b. by the passage in 3:4, his co-workers the culture, have Persian names and 2 BT Avodah Zarah 17a; note that R. Yehuda were unaware of his identity as a Jew are able to “pass” in the most powerful haNassi wept when he made this exclamation; until he told them. For someone to court in the world without anyone viz. BT Yevamot 64a. be an observant Jew and keep it from being aware of their identities. When 3 Mishna, Sheqalim 5:1. their closest co-workers and neighbors they arrive at a crucial juncture — a is a seemingly insurmountable parashat derakhim — in their lives, challenge. they make the difficult choice to step

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Purim: From the Grassroots Up

e generally tend to view the holidays of Hanukkah and Purim Rabbi Nathaniel Helfgot inW a similar light, since both were Chair of Torah She Baal Peh Department, created by rabbinic authority. These SAR High School, Riverdale, NY two hagim stand in contrast to biblical holidays such as Pesah and Rabbi, Congregation Netivot Shalom, Teaneck, NJ , whose origins are rooted in the direct command of God. .understanding of Rabba’s words בן עיר שהלך לכרך ובן כרך שהלך לעיר אם The truth is, placing Hanukkah and Rashi, and those who subscribe to עתיד לחזור למקומו קורא כמקומו ואם לאו Purim in the same basket does not his interpretation, maintain that the קורא עמהן. do justice to the reality that emerges An inhabitant of a walled city — ben critical question, in Rabba’s view, is from the sources. In a Hebrew essay kerakh — who went to an unwalled city where the person is actually located at written two decades ago about (before Purim), or an inhabitant of an daybreak of the 14th. Rashi writes: these two rabbinic holidays,1 I unwalled city — ben ir — who went to לא שנו - דבן כרך שהלך לעיר ועתיד לחזור explored the many distinctions that a walled city (before Purim) — if he will למקומו קורא בחמשה עשר ולא בארבעה emerge through a closer look at the be returning home, he reads in his home עשר: אלא שעתיד לחזור בליל ארבעה עשר sugyot and halakhic discussions town; if not, he reads with them.” - אם קודם עמוד השחר יצא מן העיר הוא in and Aharonim. The Megilla 19a דקתני שאינו צריך לקרות עמהן בלילי י”ד majority of this essay was later אע”פ שעודנו שם הואיל וביום לא יהיה שם translated and published in English אין זה אפילו פרוז בן יומו. a number of years later.2 The last section, however, dealing with a “This applies” — An inhabitant of a foundational distinction in the origin walled city who goes to an unwalled of the respective holidays, was not city, and is going to return home, reads translated at the time. Below is an on the 15th and not on the 14th. But if he English version of part of that last will be returning on the night of the 14th section. — if he leaves the city before daybreak — then he does not have to read with th A. them on the night of the 14 , even though he is still there. Since he will no According to Talmudic law, longer be there in the daytime, he is not inhabitants of walled cities whose Rabba offers the following even a ‘paruz ben yomo’ [‘city-dweller walls existed from the period of explanation ad loc: for a day’]. It is clear from Rashi’s language that אמר רבא לא שנו אלא שעתיד לחזור בלילי Joshua bin Nun celebrate Purim the decisive issue is where this person י”ד אבל אין עתיד לחזור בלילי ארבעה עשר and the reading of the Megillah will be on the day of the 14th (if we are קורא עמהן. on the 15th day of Adar, as they did in antiquity in Shushan, while This applies only when he is going to speaking of an inhabitant of a walled inhabitants of unwalled cities, i.e. most return on the night of the 14th. If he will city who visited an unwalled city). of the world, celebrate Purim on the not be returning on the night of the 14th, The same interpretation is offered by 14th day of Adar. The Mishna, toward, he reads with them. R. Zerahya Ha-Levi (Ba’al ha-Maor 6a the latter part of the second chapter of in the pages of the Rif). Tractate Megilla, states: The Rishonim are divided in their

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 whence he departed and the restrictions מקום שנהגו לעשות מלאכה בערבי פסחים ,(.R. Yitzhak Alfasi (Rif) (ad loc of the place to which he went”? ... Rav עד חצות עושין מקום שנהגו שלא לעשות אין in his halakhot, however, offers a Ashi said: “You may even say [that עושין ההולך ממקום שעושין למקום שאין different interpretation. The Rif seems [this applies also when a person goes עושין או ממקום שאין עושין למקום שעושין to suggest that the critical halakhic from Eretz Yisrael to Babylonia, but נותנין עליו חומרי מקום שיצא משם וחומרי consideration here is the person’s only where he had no intention of מקום שהלך לשם. ,intention: was he intending to return or was he not? If he had intended to In a place where it is customary to returning, whereas Rabba bar Bar return, then even if for some reason he perform melakha on erev Pesach up to Chana intended to return.” ended up staying, he is still regarded midday, one may do so. In a place where Pesachim 51a as a resident of his original walled city, it is customary not to, one may not. If a We see, then, that according to and not as a . Only if paruz ben yomo person goes from a place where people ’s view concerning local his intention had originally been to do melakha to a place where they do customs, a person is subjected to the stay in that city until daytime of the not, or from a place where they do not restrictions of the place to which he 14th do the laws of a paruz ben yomo do melakha to a place where they do, went only if he had not intended to apply to him. we place upon him the restrictions of return to his original place. Ramban At first glance, the Rif’s interpretation the place from whence he departed and therefore draws a comparison seems quite strange: what difference the restrictions of the place to which he between the reading of the Megilla does it make what this person’s went. and the law of a paruz ben yomo and intention was? If he is physically In its discussion of the Mishna, the laws of different local customs located in the city, then seemingly the Gemara cites a case that once appearing in Massekhet Pesachim. he belongs to the category of paruz happened: Here too, he maintains, only when a villager intends to stay over in the city כי אתא רבה בר בר חנה אכל דאייתרא עול ben yomo. Indeed, the Ba’al ha-Maor does the law of a paruz ben yomo apply לגביה רב עוירא סבא ורבה בריה דרב הונא .questions the Rif’s reasoning to him, and this is the basis for the כיון דחזינהו כסייה מינייהו אתו ואמרו ליה (R. Moshe Ben Nahman (Ramban opinion of the Rif. לאביי אמר להו שווינכו ככותאי ורבה בר defends the Rif in his Milhamot But here we must ask, what sort of בר חנה לית ליה הא דתנן נותנין עליו חומרי :Hashem ad loc, writing comparison is this? Seemingly, there המקום שיצא משם וחומרי המקום שהלך אמר הכותב אפשר שלא נתבררו לו אבל is no connection between the rules לשם ... רב אשי אמר אפילו תימא מא”י דברים נכונים הם ... וכן מצינו בכל מקום governing the adoption of local לבבל הני מילי היכא דאין דעתו לחזור ורבה שאין נותנין עליו חומרי מקום שהוא שם אלא custom, on one hand, and a law that בר בר חנה דעתו לחזור הוה. כשאין דעתו לחזור ואפי’ עמד שם כמה שלא When Rabba bar Bar Chana came, is de-rabbanan, such as the reading of לדעת לא עלה לו. the Megilla, on the other. On what Perhaps [the words of the Rif] were not he ate of the stomach fat [Rashi: “The basis is this comparison being drawn? clear to [the Ba’al ha-Maor], but they fat in the curve of the stomach, for are correct… Likewise we find that in the stomach is curved like a bow. The It would appear that the Ramban’s no instance do we place upon a person fat situated there was permitted to explanation of the Rif sheds new the restrictions of the place where he those living in the Land of Israel, but light on the basis for the rabbinical is except where it is not his intention those living in Babylon treated it as enactment concerning Purim and the to return, and even if he stays in that forbidden.”] Rav Avira the Elder and source of the obligation. place for several days without having Rabba, son of R. Huna, visited him. As soon as he saw them, he hid [the previously intended to do so, he is not B. considered as staying there. fat] from them. When they told this to , he said to them, “He has treated In order to understand this, we must Ramban draws our attention to a you like Cuthites.” But did Rabba bar have another look at how the days of discussion in Massekhet Pesachim (50- Bar Chana not act in accordance with Purim were established, as described 51). Let us review the main points. what we have learned: “We place upon in the Megilla itself: The Mishna there states: him the restrictions of the place from

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The first stage was the year of the and Esther and their beit din set towns….’ See now: It is written, ‘the Jews battle itself: down the days of Purim for all future of the unwalled towns.’ Why, then, must generations as a takkanat Hazal for it also say, ‘who dwell in the unwalledְאָר ּוׁשהַ ֶר יְהּודִבִמְדִ ים אֲ ׁשינֹות הַמֶ לְֶך נִקְהֲ לּו and purposes. This stage is towns’? This teaches us that one who is ָ םall intentsוְעָ וְנֹוחַ מֵ מֹד עַ ל נַפְ ׁשאֹיְבֵיהֶ ם וְהָ רֹג בְ שֹנְאֵיהֶ ם recorded in the text with the words, an inhabitant for one day [paruz ben החֲמִשָ וְִבְעִים ׁשאָ ףלֶ ּובַבִ זָ ה ָ לֹא ׁשלְחּו אֶ ת יָדָ ם. yomo] is called an inhabitant of the וִַיכְ תֹב מָרְ ֳ דכַיְבָרִ אֶ תים הַ דהָאֵ ּלֶה ... לִהְ יֹות ָה בְ רעָשָ לְיֹום ְׁשֹלׁשחֹדֶׁש ראֲדָ וְנֹוחַ בְאַרְ בָעָ ה ”.unwalled town עִֹים שאֵת ׁשְ נֵי הַ יָמִים הָאֵ ּלֶ ִכְתָבָםה כוְכִ זְמַ ּנָם ֹו עָשָ רוְעָ בשֹה תֹו אְֹתֶ יֹום ה מִ ׁשוְשִמְחָ ה It turns out, then, that the source of ְכָלבׁשָ נָה וְׁשָ נָה ... וִַתכְ תֹב אֶסְ ֵתר הַ ַמלְ כָה בַ ת וְהַ יְהּודִ ים ֶר אֲבְ ׁש ָ ן ׁשּוׁשנִקְהֲלּו בְִׁשֹל ָ ׁשה עָשָ ר בֹו the law of the paruz ben yomo is fromאֲבִיחַ יִל ּומָרְ ֳ דכַ י הַ יְהּודִי אֶ ת ָ כלֹקֶ תף לְ קַ יֵם אֵ ת ּובְאַרְ בָעָה ֹועָשָ ר בוְנֹוחַ בַחֲמִשָ ה עָשָ ֹו ר בוְעָ שֹה the verse that appears in the second ֶרֶ אִתגהַּפּורִ ים הַֹזאת ֵ הַ שנִית: תֹו אְֹתֶ יֹום ה מִ ׁשוְשִמְחָ ה. And the rest of the Jews who were in the And Mordekhai wrote these things… stage — when all of Israel began to king’s provinces gathered themselves That these days should be remembered observe the days of Purim of their together and stood up for themselves, and and observed throughout every own accord. Therefore, we must had rest from their enemies, and slew of generation… Then Queen Esther, understand that the law of paruz ben their foes… on the thirteenth day of the daughter of Avihayil, and Mordekhai the yomo is based on the perception of month of Adar, and on the fourteenth Jew, wrote with all emphasis to confirm Purim as a day molded by custom, day of the same they rested, and made it this second letter of Purim. and that the laws pertaining to custom a day of feasting and gladness. Esther 9:20-29 apply to it. Esther 9:16-18 We might therefore argue that even Following the tremendous victory, the when Hazal set down the holiday for Endnotes Jews celebrated the miracle and made all future generations, they essentially 1 “Mah bein Hanukkah le-Purim,” it a spontaneous day of feasting — in left it in the same form as the original #051. the unwalled towns on the 14th, and in feast and celebration. In other words, the walled cities on the 15th.3 since this holiday began as a custom 2 “Hanukkah and Purim: A Study of Their Differences”Alei Etzion #4. The second stage was in the years that among Klal Yisrael, even when it was formalized as a rabbinical 3 We note the possibility that in that first followed, as recorded in the Megilla: year, the Jews observed Purim as a law having enactment, some elements of the biblical origin (de-oraita) — as the Sheiltot rules pertaining to custom still maintains. Sheilta 26 reads: “For the House of עַ ל ְֵהּודִ כן הַיםי הַּפְרָ זִים הַ יֹׁשְבִ יםְעָרֵ ביהַּפְרָ זֹות applied. Israel is obligated to give thanks and praise to עֹשִים אֵת יֹום אַרְ בָעָָ ר ה עָלְ שחֹדֶׁש אֲדָ ר שִמְחָ ה God at the time when a miracle is performed ֶהוְ יֹום טֹובּומִ ׁשְ תּומִׁשְלֹוחַ מָנֹות אִ יׁש לְרֵ עֵ הּו: A review of the discussion in Therefore the Jews of the unwalled towns, Megilla for them, as it is written, ‘Praise the Lord, all 19a, surrounding the law of a who dwell in the unwalled towns, make paruz nations; praise Him, all peoples!’ (Tehillim shows that it is based on the 117).” the fourteenth day of the month of Adar ben yomo, verse, “Therefore the Jews…”: a day of gladness and feasting, and The Netziv, in hisHa’amek Davar, explains: At the time when the miracle happened, but“ אמר רבא מנא אמינא לה דכתיב על כן holiday, and of sending choice portions to not on that day every year [thereafter], for ,there is no biblical basis for that… Similarly היהודים הפרזים היושבים בערי הפרזות .one another it is clear that the mitzvot of Chanuka at the מכדי כתיב היהודים הפרזים למה לי למיכתב Esther 9:19 time that it happened were de-oraita, while in היושבים בערי הפרזות הא קמ”ל דפרוז בן The plain meaning of the text ”.our times they are de-rabbanan יומו נקרא פרוז. suggests that it was a grassroots initiative on the part of the people “Rabba said: From where do I derive themselves to celebrate the events this ruling [governing where a person of Purim in the years that followed. who is not in his usual place must read Indeed, this is Ramban’s explicit the Megilla, depending on whether or understanding in his Hiddushim on not he intends to return in the night]? Massekhet Megilla 2b. Because it is written, ‘Therefore the Jews of the villages who dwell in the unwalled The third stage was when Mordekhai

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Purim: It’s More than Meets the Eye

e all know the story of the Megillah. We know of Achashveirosh’s party, Rabbi Allan Houben Haman’sW plan, and Esther’s bravery. Upper School Judaic Studies Principal We know that everything turns on Atlanta Jewish Academy its head, vnahafoch-hu, resulting in a miraculous salvation for Am Yisrael. We know about celebrating our (eating, sharing, and providing for we need to compare it to a very victory through a festive meal, sharing those less fortunate). different holiday. The story of Purim this celebration with others through Others2 reach the same conclusion really begins years before Haman was matanot la’evyonim and mishloach that Purim is about the physical, ever born. manot, and recounting the miracle by through a comparison to Yom Kippur. The Gemara, inShabbat 88a, tells us reading the Megillah. However, one Since Yom HaKippurim implies that that when the Jewish People received of the most important aspects of the Yom Kippur is a day “similar to” Purim the Torah, they were forced to accept holiday of Purim seems to live below (ki-Purim), the days must be similar it. It wasn’t until the Purim story that the radar, out of the public eye. yet at odds. Yom Kippur is an extreme the Jewish People accepted the Torah Every holiday on our calendar has a day focused solely on our spiritual willingly: ויתיצבו בתחתית ההר, אמר רב אבדימי בר mitzva that encapsulates the spiritual existence, even prohibiting all forms חמא בר חסא: מלמד שכפה הקדוש ברוך significance of the day. Rosh Hashana of physical pleasure. Purim similarly הוא עליהם את ההר כגיגית, ואמר להם: אם ,has the shofar, Sukkot the sukka, swings the balance the other way אתם מקבלים התורה - מוטב, ואם לאו - Chanukah the lights, Pesach the focusing on eating and drinking wine שם תהא קבורתכם. אמר רב אחא בר יעקב: matzah, and the Torah. What — essentially rendering us as physical מכאן מודעא רבה לאורייתא. אמר רבא: .can we point to on Purim? Where a being as possible אף על פי כן, הדור קבלוה בימי אחשורוש. ?does the essence of the holiday lie דכתיב קימו וקבלו היהודים, קיימו מה Many1 seek to explain the essence שקיבלו כבר. of our celebration of Purim by comparing it to the other rabbinic “And they stood at the lowermost part celebration — Chanukah. Chanukah of the mount” (Exodus 19:17). Rabbi is all about the spiritual. The Greeks Avdimi bar Hama bar Hasa said: sought to eradicate our religion, [the verse] teaches that the Holy so our celebration centers around One, Blessed be He, overturned the imitating the kindling of lights mountain above them like a barrel, in the Beit Hamikdash, a ritual and said to them: If you accept the response representing the spiritual. I posit that while both of these Torah, excellent, and if not, there will By contrast, Purim is all about the comparisons shed light on aspects of be your burial. Rav Aha bar Ya’akov physical. Haman tried to physically Purim, neither is successful at fully said: From here is a substantial caveat annihilate our people, so our uncovering its essence. In order to to [the obligation to fulfill] the Torah. celebration centers around a feast truly understand Purim’s significance, Rava said: Even so, they again accepted

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 it in the time of Ahasuerus, as it is Purim, however, provided exactly expressions of joy but to Torah and written: “They ordained and took upon the circumstances necessary for a certain touchstone mitzvot: them…” (Esther 9:27); they ordained full and free acceptance of the Torah “אורה זו תורה…שמחה זה יום טוב…ששון 3 זו מילה….ויקר אלו תפילין…” ,what they had already taken upon me’ahava. Throughout the Megillah themselves. Hashem’s name is not mentioned “Light”; this is referring to the Torah... once. Hashem’s presence was not However, we understand the details “Gladness” [simcha]; this is referring overt, it was hidden (hester panim). of the story, the Gemara is clearly to the Festivals... “Joy” [sasson]; this is Am Yisrael could easily have explained conveying that Purim represents the referring to circumcision… “Honor”; away the events of Purim as simply end of the process we began at Har this is referring to phylacteries. Sinai. Somehow, our acceptance of a product of human bravery, but The incredible, yet hidden, hand the Torah on Shavuot was lacking they didn’t. Toward the end of the and the acceptance at the time of Megillah, Esther 8:16, we say aloud: of Hashem guiding their salvation brought the Jews to realize that ליהודים היתה אורה ושמחה וששון ויקר. Purim cemented our relationship with Torah. One suggestion is that Hashem’s presence was influencing The Jews enjoyed light and gladness, them on a regular basis, and that our acceptance at Har Sinai lacked happiness and honor. a true aspect of Free Will. After all, Hashem was always with them how could a nation of slaves witness The reaction ofAm Yisrael to the through Torah and mitzvot. The miracles and a level of revelation salvation from Haman’s decree was to source of physical light in the world that future prophets could not even identify Hashem as the source of their may be the sun, but their spiritual match, and then turn around and salvation. But that was not the end light, their sense of purpose and say no to G-d? Were they really in of their enlightenment. They realized meaning, comes from the Torah. This a position to think, consider, and that Hashem was not just responsible epiphany, seeing the yad Hashem, deny Hashem’s request? The overt for this incredible turn of events; they allowed them to recommit and fully revelation of Hashem’s presence and came to understand that the hand of accept the Torah. Through seeing hand in the world left them in awe, Hashem is behind so many aspects and acknowledging Hashem’s role in and did not afford them the ability of their lives. The Gemara,Megillah the world and the role of Torah and to choose of their own free will. It 16b, provides a deeper understanding mitzvot, without the overt revelation was an acceptance, but one borne of this verse: Ora, simcha, sasson, and to “complicate” their judgement, out of yirah. yikar refer not merely to light and Am Yisrael’s relationship with Torah

If Purim is really about recommitting to Torah, then why does limud haTorah not play a prominent role in our celebration of Purim the way it does on Shavuot?

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 While the Rama, Orach Chaim object or a particular mitzva per se, Purim and 695:2, does encourage us to learn a but behind the scenes in the work little before beginning theseudah , of engaging with and elevating the Yom Kippur Torah is clearly not central to our physical to the spiritual. Theavoda of observance of Purim. Here too, we Purim, then, stands in stark contrast ענין פורים שהוא נגד יוה"כ … need to focus on the way am Yisrael to the avoda of Yom Kippur, when we ביוה"כ שאין בו אכילה ושתיה נגדו came to their epiphany — not through seek to reach the spiritual by avoiding פורים ולכן בו הרבה משתה כי אין overt revelation, as we experienced the physical. Perhaps this is why the יו”ט לישראל כמו יוה"כ … וכולן on Shavuot, but through noticing the inherent comparison in the name of קבלת התורה יוה"כ כמ"ש בסוף subtle yad Hashem. If we take this idea, the holiday (Yom ha’ki-Purim) implies תענית ופורים כמ"ש הדר קבלוה בימי .together with the aforementioned not just a similarity but a hierarchy ולכן הוא נגד יוה"כ. contrasts of Purim to Chanukah and While we look at Yom Kippur as the ליקוטי הגר"א קנד. Yom Kippur, we can see a broader holiest day of the year, the avoda of The idea that Purim is picture of the holiday of Purim. Unlike Yom Kippur can last but one day, as opposite Yom Kippur [is Chanukah, when we specifically aim in reality we are part physical and that] on Yom Kippur there for a public show of faith in the form of we cannot indefinitely suspend our is no eating or drinking. lights outside or in our windows, and reliance on the physical. Purim, Purim complements [Yom unlike Yom Kippur where we try to however, is in some ways greater than Kippur] in that there is a appear outwardly like angels, eschewing Yom Kippur, for the Purim model lot feasting, because there physical pleasures and engaging only of avodat Hashem is one that is not is no greater holiday for in the spiritual, Purim is all about what limited to a single day of the year. If happens on the inside — it is more than all we take away from Purim is a table Israel than Yom Kippur … meets the eye. full of chametz to eat in the remaining Both of them represent an The festive eating and drinking of weeks before Pesach, then we have acceptance of Torah. Yom missed the message and opportunity Kippur as we find at the end Purim is not simply a way of celebrating a physical salvation from annihilation. that Purim provides. To fully of Tractate Ta’anit and Purim capitalize on our Purim, we too need Our goal is to take what appears to is it states, “They reaccepted be purely physical and elevate it to be to recommit to the Torah by looking for the in our everyday the Torah in the time [of spiritual. Much like making a bracha Yad Hashem Achashverosh].” Therefore, before eating elevates a physical, even lives, and seeking opportunities to [Purim] is opposite Yom animalistic act to a spiritual one, so too live with a Purim mentality. Our Kippur. our celebration of Purim is intended challenge is to take the avoda of Purim Likutei HaGra 154a to elevate ourselves to the spiritual with us the rest of the year, and to through the physical. Just like Hashem make engaging with and elevating the physical to the spiritual a daily forever changed. Every week we used natural means to bring about the occurrence. invoke this verse in Havdalah as we miracle of Purim while He remained leave and we add “kein tihiye hidden, so too the spiritual aspect of lanu”; we pray that we too, even in the our commemoration remains hidden Endnotes absence of Shabbat and the neshama to the untrained, unobservant eye. In 1 See Levush, Orach Chaim no. 670. yiteira,4 can see the spirituality, the yad addition, we are not simply concerned Hashem, around us in the world, just with our own feast, we also elevate 2 Shnei Luchot HaBrit, Tetzaveh 27-28. as they did in that moment. our physical celebration by looking 3 See Olelot Ephraim no. 144. out for those less fortunate, through The obvious challenge is that if Purim 4 Literally “extra soul,” I like to think of the matanot la’evyonim, and by sharing with is really about recommitting to Torah, neshama yeteirah as our “ESP,” Extra Spiritual our friends and neighbors, through Perception, that allows us to feel closer to then why does limud haTorah not play mishloach manot. Hashem, to have a greater connection to the a prominent role in our celebration spiritual, on Shabbat. of Purim the way it does on Shavuot? The essence of Purim lies not in an

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Assemble the Jews: Assimilation is not an Option

aman was a master orator. The Talmud Megilah( 13b) Hstates: Rabbi Moshe Hubner Judaic Studies Faculty, HAFTR, Lawrence, NY אמר רבא ליכא דידע לישנא בישא כהמן. Rava says that there was no one who knew how to speak as devilishly as Haman. people scattered and separate among (8:11), “Now the Jews who were in When we read the simple the peoples throughout all the Shushan assembled on the fourteenth interpretation of these words, we provinces of your kingdom” (Esther day of Adar as well” (9:15), “And the see that Haman used his skills to 3:8). When Esther began her counter- rest of the Jews who were in the king’s provinces assembled and protected לך“ speak against the Jewish people and attack, she instructed Mordechai Go, assemble all themselves” (9:16), “And the Jews — כנוס את כל היהודים manipulate King Achashveirosh to accomplish his plan of annihilating the Jews” (Esther 4:16). who were in Shushan assembled on the the Jews. However, the Gemara can be thirteenth” (9:18). TheManos Halevi explains that when understood on a deeper level. Haman stated that the Jews are spread Why does the Megilah emphasize The commentators explain that out, he was accusing them of having the assembly so many times? It seems the words Haman used to speak no unity among themselves. He was extraneous. Based on the above to Achashveirosh were also the claiming to Hashem that the lack of understanding, we could explain prosecutorial words that he directed unity is the reason they should now that this is the very reason the Jews at the King of all Kings to be used be destroyed. In response, Esther said, were victorious. The fact that they against the Jewish nation. “Go assemble the people together,” assembled negated Haman’s claim. meaning, create unity and that will be Haman’s intention was to claim both Perhaps there is an even deeper the defense necessary to stop Haman’s to the human king Achashveirosh why message we can learn from Esther’s evil decree. it was time to wipe out the Jewish response to Haman. Every word that nation, as well as to Hakadosh Baruch Haman said was countered with a Hu why He too should allow the direct word from Esther. Haman said, — ישנו עם אחד מפזר ומפרד בין העמים“ .Jewish nation to be destroyed When Esther was informed of what there is a certain people scattered was occurring, she orchestrated a plan and separate among the peoples to counteract both of Haman’s claims throughout all the provinces of your — the one toward Achashveirosh With this understanding, several kingdom” (Esther 3:8). And Esther לך כנוס את כל“ and the one directed at Hashem. other commentators explain why instructed Mordechai ”.Go, assemble all the Jews — היהודים TheManos Halevi 4:16, points out the Megilah states numerous times the contrast between the words that that the Jews “assembled” together. Haman did not name the “Jews”; he Haman used and those that Esther “That the king had given to the Jews only said, “a certain people,” without who are in every city, [the right] to identifying them directly. This can ישנו עם אחד מפזר“ used. Haman said there is a certain assemble and to protect themselves” be interpreted to mean that he was — ומפרד בין העמים

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 telling Hakadosh Baruch Hu that His Esther, during much of the story, nation had lost their identity; they could not publicly identify as a Jew. were simply a nameless, stateless Who did Esther have with her in her people with no real anchor. Esther, fight against Haman? Mordechai. How realizing how negative this was, said are we introduced to Mordechai? אִ יׁש יְהּודִ י הָ יָה בְ ַןׁשּו ׁש ההַבִירָ ּוְמֹוׁש מָרְדֳ כַי בֶ ן that they should “go assemble the ִמְעִי בֶן קִיָאִיר בֶ ן יׁשׁש אִ יׁש יְמִ ינִי. Jews,” with the emphasis on the word Jews. She was saying that in order to There was a Judite man in Shushan the be victorious, the Jews had to begin capital, whose name was Mordechai, the identifying themselves as a Jewish son of Yair, the son of Shimei, the son of nation. Assimilating is not an option. Kish, a Benjamite. That is exactly how Haman is going Esther 2:5 It is much easier to blend to try to destroy us. Indeed, when we look at the verses that emphasize The Gemara,Megilah 13a, wonders in than to stand out. assembly, the word Jew also appears. how one person can be a Judite One of the greatest Thus, one of the goals of unifying was (meaning from the tribe of Yehudah) to unify as Jews and restore Jewish and a Benjamite (from the tribe of ways of preventing identity. Binyamin)? The answer is that really, assimilation is through he was from the tribe of Binyamin. “That the king had given to theJews However, he was being introduced as unity or “assembly.” who are in every city, [the right] to a “Jewish man” — meaning someone of preventing assimilation is through assemble and to protect themselves” fiercely proud of his Jewish identity (8:11), “Now the who were in unity or “assembly.” When people Jews (see Yeshua Gedolah by Rav Yonasan Shushan assembled on the fourteenth are alone, the temptation toward Eibeshitz). Zeresh, the wife of Haman, assimilation is much stronger. When day of Adar as well” (9:15), “And the told her husband, “If Mordechai, rest of the Jews who were in the king’s we have a sense of camaraderie with before whom you have begun to fall, other Jews, we take pride in being provinces assembled and protected is of Jewish birthright, you will not themselves” (9:16), “And the Jews Jewish and the desire to assimilate prevail against him, but you will surely is diminished. Purim is a day where who were in Shushan assembled on fall before him” (6:13). the thirteenth” (9:18). (See also 8:13, we stress that camaraderie through 8:16, 8:17, Chapter 9:1, 2, 3, 5, 7, We live in a world that is conducive the mitzvah of mishloach manos 12, 13 where the word “Jews” seems to assimilation. It is much easier to (see Manos HaLevi 9:19), and this extra.) blend in than to stand out. Esther ultimately leads to greater Jewish realized that one of the greatest ways identity.

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22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Disconnection and Connection in Binyamin and Esther

hile on his deathbed, Yaakov bestows a bracha upon Binyamin that Mrs. Ora Lee Kanner establishesW a unique intergenerational Principal, Katz Yeshiva High School of South Florida connection between Binyamin and Boca Raton, FL Esther: בִ נְיָמִ ין זְאֵ ב יִטְרָ ף בַ בֹקֶ ר יֹאכַל עַד וְלָעֶרֶ ב יְחַ ֵ ּלק Binyamin lives his days aware of the for Binyamin, only the heartbreak ָ ׁשלָ ל . lies and deceptions of his brothers,1 Binyamin’s death would cause their Binyamin is a wolf who will snatch its never being accepted as one of them, father (Bereishit 44:31). prey in the morning and in the evening while watching his father’s inexorable divide its loot. Binyamin’s state of levado is his pain caused by those brothers. He is Bereishit 49:27 destiny. He alone is the heir to alone, living a solitary existence from the levado state of his father, as he This blessing is actualized with the day of his birth, forced to face the and Yaakov are the only figures in the coronation of King Saul reality of living life on his own. Chumash described as vayivater hu in the “morning” of the First levado. He is the only son born to Commonwealth, and in the victory Yaakov after his character-altering of Esther and Mordechai at the encounter with levado at Nachal “twilight” of this era (Rashi, Bereishit Yabok. Yaakov’s experience of levado 49:27). The strikingly similar is an existential confrontation; a characteristics of Binyamin and Esther face-to-face encounter with himself have been explicated and supported as he is forced into a state of solitude through examining the matriarchal described as vayivater hu levado influence of Rachel (hertzniut and (Bereishit 32:25). Finally able to silence) on both of them (Esther face himself, Yaakov can at long last Rabba 6:12). However, perhaps it connect to G-d face to face, leading is actually the patriarchal effects of him to name the city P’niel, — panim Yaakov that suffuse this lineage and This levado existence defines el panim — a face-to-face connection provide an even stronger and more Binyamin, and so he is described with G-d (E-l) (Bereishit 32:31). This psychologically intriguing connection by Yehuda as vayivater hu levado, meditative, painfully honest, reflective between Binyamin and Esther. “and he remained alone” (Bereishit state allows Yaakov to transform Binyamin is the quintessential loner, 44:20). Despite being the subject of from his prior state of interacting a levado. He is born alone in this discussion, debate and accusations from behind as Yaakov, to frontally, world, with the knowledge that his throughout the end of Sefer honestly and openly interacting as birth caused his mother’s death, Bereishit, not one word of Binyamin’s Yisrael, thereby acquiring his legacy of having neither a mother nor father is uttered or recorded. In Yehuda’s an ish ha’emet, man of truth. to raise him; his father is emotionally impassioned appeal to Yoseph to save Likewise, Binyamin, observing from inconsolable after the loss of his Binyamin’s life, never does Yehuda the sidelines, recognizes the truth favorite son Yoseph (Bereishit 37:35). declare his or his brothers’ love

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 of the family of Yisrael, unhindered describes the attempt of the tribe ותלבש אסתר מלכות - ]בגדי מלכות by the need for justifications, of Binyamin to be the first to cross מבעי ליה[ אלא שלבשה מלכות בית rationalizations or defenses. The Yam Suf as ending in failure, with the אביה. ]מ”ר פ’ וירא פרשה נ”ו[: ,complex profile of alevado is other tribes uniting in stoning them המפרשים נדחקו בבאור דרשה זו. unfettered by the need to conform and refusing the ostracized tribe of ולי נראה פשוט דלבשתה מלכות and yield to social pressure, thus Binyamin the honor of being the first בית אביה, שהוא שאול … וכמו .allowing for acute self-awareness and to cross the sea heightened spiritual growth.2 Thus לשאול נמסר דבר אבדן עמלק כך In the horrific tale of thePilegesh perhaps G-d chooses specifically the לבשתה עתה אסתר רוח זה להאביד Begiva (uncannily similar to the word territory of Binyamin in which to את המן העמלקי, וכמבואר שמטרת ,(gavia) (Shoftim, chapters 19-21 dwell (Rashi, Devarim 33:12). בואה עתה למלך לבקש את המן אל Binyamin stands alone in defying המשתה להוציא כל הענין לפועל However, this particular persona his brothers, refusing to hand over כאשר באמת כן היה faces the greatest risk of alienation the perpetrators of the crime of תורה תמימה אסתר ה:א and ostracism. The antidote for murdering the concubine. It is only the alienation, isolation and even when Binyamin is nearly decimated excommunication that jeopardizes that the brothers recant and resolve “The verse (5:1) states the state of levado, is the blessing to save the tribe of Binyamin from ‘And Esther wore royalty.’ [It of chen. It follows that only after extinction. The tribe of Binyamin is should have said, ‘Esther Yaakov experiences his struggle of cast into the nadir of levado, having to wore royal clothing,’] levado does he express to Essav his honestly confront themselves and own Rather she wore the royalty apprecation of the gift ofchen (of up to their responsibility in the events of her father’s house.” charisma) bestowed upon each of his (Midrash Rabbah, Vayera 11 children (hayeladim asher chanan It is precisely the no. 56). The commentators Elokim et avdecha — the children struggled to understand that G-d bestowed on your servant, realization on the part this interpretation. It seems Bereishit 33:5). It is this amorphous trait of chen (a free gift —chinam ), of Binyamin of their near obvious to me [to explain] an unearned natural quality, that desolation, their stark that she wore the royalty attracts, connects and bonds people to of her father’s house, of each other. It is Yoseph’s recognition confrontation with the Shaul. And just as Shaul was of the levado state of Binyamin, its state of levado, that gives given the power to destroy corresponding peril of isolation, as rise to the first Amalek, so too, Esther was well as his conspicuous lack of chen cloaked with this mission that leads Yoseph to offer thebracha king of Israel, who to destroy Haman the of Elokim yachnecha b’ni, “G-d shall be himself is a loner, Amalekite, as is clear, that gracious to you, my son” (Bereishit the whole purpose of her 43:29), to his beloved Binyamin. The described as different coming now to the king was descendants of Binyamin continue to request that Haman come through history sorely lacking the and “head and shoulders connectivity, likability and relatability beyond all others.” to the feast and bring about that is necessary to be enduring everything that took place leaders that unites their people. that led to their excommunication. subsequently. The concomitant effects of spiritual Torah Temimah, Esther 5:1 It is no wonder that King Shaul, the heights and social alienation resulting first King of Israel, emerges from from a life of levado define the history the ashes of the Pilegesh begiva, from of their near desolation, their stark of Shevet Binyamin. that state of levado. It is precisely the confrontation with the state of levado, The Midrash,Mechilta 5, realization on the part of Binyamin that gives rise to the first king of Israel,

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 who himself is a loner, described as her that the blessing of chen is realized, evening divide its loot.” Indeed, in different and “head and shoulders underscored by its repetition three the dawn of Binyamin’s history, he beyond all others” (Shmuel I 9:2). times in the Megilla.4 will kill his prey and bring it back to his secluded den, devouring it as a The direct heir to thelevado character The story of Purim is a historic 5 Such was the description of Yaakov and Binyamin, the one that moment of redemption for the tribe wolf, alone. of Binyamin throughout his early most mirrors the background and of Binyamin as they are transformed history as seen in the incident of the personality of Binyamin, is Esther. from a tribe of levado to a tribe Pilegesh begiva, and Shaul. But in its Like Binyamin, she too, has no filled withchen , and are thus able to twilight, with Esther and Mordechai, parents; her mother too died while connect and inspire the entirety of he will have acquired the wherewithal giving birth to her (Esther Rabba the Jewish people. It is also a national to divide his winnings and share 6:5). She too is raised by a father redemption for the Jewish People, as them with klal Yisrael. Such was the figure who refuses to be consoled they move from a state of am mefuzar bracha afforded to Shevet Binyamin, (Yaakov after the death of Rachel and umeforad (a nation that is scattered having incorporated the spiritual gifts Mordechai after the destruction of and disparate (Esther 3:8) to a united of a life lived with the social the Beit Hamikdash). She too is left nation prepared to rally together to levado connections gained from the G-d- alone, waited upon, worried about, fight their enemies. It is the ability to given gift of . deliberated upon, while remaining unite as one people, resulting from an chen silent throughout, asking for nothing abundance of chen, that finally allows Perhaps the emphasis on and demanding nothing. the Jewish People to defeat Amalek. interpersonal mitzvot on Purim, such This had been allotted to the as the obligations of In being cast into this state of chen mishloach manot tribe of Binyamin ( 123a), and , is a means absolute and painful solitude, forced Baba Batra matanot la’evyonim but until now, Binyamin was not of celebrating the newly realized by Mordechai to face the reality of successful in accessing it. [Yaakov had connectivity of the descendants of her life, the truth of her ancestral recognized the enormous power of Binyamin to their brothers — finally mistakes3 and her responsibility to her destiny, Esther finds her strength, chen in his children while confronting having attained the status ofratzui finds her voice and rises up to the Esav, foreshadowing the power of the l’rov echav, beloved to most of his challenge of fighting for herself and chen of Esther in defeating Amalek.] brothers (Esther 10:3). But even more her people. This is the concretization of the striking, perhaps, is the obligation bracha given generations earlier to to commemorate this day with the Yoseph’s blessing of chen to Binyamin Binyamin by Yaakov when he said, eating of a seuda with family and was not fully realized until the birth friends. Certainly this seems to be a of his descendent Esther. It is only in “Binyamin is a wolf who will snatch its prey in the morning and in the reenactment and celebration of the fulfillment of the bracha of Binyamin: “in the evening, divide its loot.”

Endnotes

1 Sota 36b. 2 Long, Christopher and Averill, James R. “Solitude: An exploration of the Benefits of Being Alone,” Journal for the Theory of Social Behavior 33:1 (2003). 3 Malbim, Esther 2:2, Manot Halevi. 4:14, Torah Temima 5:1. 4 Esther 2:15, 2:17, 5:2. 5 Bechor Shor, Genesis 49:27.

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Those Who Bowed Down Were No Better Off

he text of the Megillah shares important details with us about the specific historical Rabbi Effie Kleinberg Tand geographical settings of the Director of Educational Technology and Religious Purim story. In the opening lines of Growth, Bnei Akiva Schools, Toronto, ON the Megillah we are introduced to Achashverosh, the governing ruler over 127 provinces stretching from became very very strong, and the land Not only the land of Goshen that was set India to Ethiopia, his capital city — became filled with them.”1 The Netziv, aside for Israel, but even the entire land Shushan — and the goings on during Rabbi Naftali Zvi Yehuda Berlin, in his of Egypt was filled with Israelites. And it the first months of Achashverosh’s HaAmek Davar, placed the final words was in every open place that an Israelite newly established kingdom. Yet as we of the verse, and the land became filled found to purchase and dwell in — they read on, it becomes clear that some of with them, in their broader historical lived there… and this verse is coming to the thematic overtones of the Purim context: introduce the reason for the Egyptian’s story were not meant to be considered hatred, because they attempted to divest as unique to the Biblical events of from Ya’akov Avinu’s desire for them to Mordechai and Esther, but rather as dwell specifically in the land of Goshen to being part of a tale that has unfolded enable them to be isolated and separate, time and again during many different but they [the Israelites] didn’t want to moments and milieus throughout do this… this is the reason that in every Jewish history. generation they [our enemies] rise up against us to destroy us, because we do In particular, Megillat Esther is the not want to be separate from the nations. story of a geographically spread out minority Jewish community dwelling This theme continued in the early among an overwhelmingly non-Jewish stages of the Purim narrative. populace. The Jew of history would Achashverosh threw a kickoff party for recognize the unceasing challenge of his new kingdom and he invited all of having to simultaneously maintain a the citizens of Shushan. Included in the party were members of the Jewish לא ארץ גושן לבד שהיתה מיוחדת לישראל, Jewish identity and commitment to community. Our say that the אלא אפילו כל ארץ מצרים מלאה את ישראל. Jewish tradition, while at the same Jewish community’s willing and active והיה כל מקום פנוי שמצאו ישראל לקנות time attempting to be accepted by the participation in this party is partially ולדור – נתיישבו שמה... ובא הכתוב להקדים non-Jewish society around him. This what led to the Divinely orchestrated בזה סיבת שנאת מצרים, משום שבקשו struggle was best illustrated during plan to eradicate the Jews.2 Herein לצאת מרצון יעקב אבינו שיישבו דווקא בארץ the Jewish people’s experience in lies another moment where a Jewish גושן כדי שיהיו בדד ונבדל ממצרים, אבל Egypt in the years leading up to their community’s decision to attempt to הם לא רצו כן... אשר היא הסיבה שבכל דור .enslavement at the hands of Pharaoh blend into the surrounding culture עומדים עלינו לכלותנו בשביל שאין אנו רוצים “The children of Israel were fruitful .produced a negative outcome להיות נבדלים מן האומות. and swarmed and increased and

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The pinnacle of this theme’s evolution people, and they do not keep the Schopenhauer—this Jew was sent to the unfolded during the events following king’s laws; it is [therefore] of no use Treblinka and Dachau gas chambers Achashverosh’s appointment of for the king to let them be.”5 with the same glee as the OustJude—the Haman as his prime minister. The Mordechai understood that it made ultra-religious Chassidic Jew of the East, Megillah records that Achashverosh no difference whether or not one immersed day and night in the study of had commanded his subjects to kneel bowed down to Haman; it was the our sacred texts and complete Jewish 7 and bow before Haman, and so they very existence of the Jewish people observance. As the Netziv expressed, the more the did, with the exception of Mordechai, and what they stood for which Haman Jewish people have tried to fit in, the “for he had told them that he was could not handle. Haman’s hatred and 3 more they have stuck out. Throughout a Jew.” By bowing to Haman, the desire to eliminate the Jewish people history, Jews around the globe have party-going Jews of Shushan had now was not a result of their behavior, deluded themselves into thinking made another concession in order because many Jews bowed to Haman. to blend in. Only Mordechai defied that if they managed to blend in, the Haman’s hatred was directed at am Haman, because for him, the actions haters and enemies would treat them Mordechai — Mordechai’s people. as equals. In era after era, the opposite of that moment would be a blueprint Mordechai was the embodiment of effect occurred, and the hatred only for the role of the Jewish people for the world’s moral consciousness, a grew. The Purim story reminds us that generations to come. living, breathing symbol of a God- we are all part of , the The actions of Mordechai incensed given value system that entered the am Mordechai people who have no reason, and for Haman, but for Haman, “it seemed world many centuries before with the that matter, no possibility to hide, but contemptible to him to lay hands giving of the Torah. It was this which rather the people who are called on to on Mordechai alone, for they had Haman saw at the core of all Jews, embrace and be proud of our unique told him Mordechai’s nationality, regardless of whether they bowed or 6 value system given to us by God at and Haman sought to destroy all not. Sinai, and through this be a blessing the Jews who were throughout Throughout subsequent generations, and source of inspiration for all of Achashverosh’s entire kingdom, Jews attempted to “fit in” to the 4 Haman’s humanity! Mordechai’s people.” various cultures surrounding them by logic is difficult to comprehend. taking on non-Jewish names, casting Mordechai was the only individual Endnotes aside Torah observance, relocating who refused to bow, yet Haman was away from the Jewish enclaves and 1 1:7. determined to eliminate the entire integrating among the non-Jewish Jewish people, despite the fact that 2 See Talmud Bavli, Megilla 12a. populace: they had obeyed and bowed to him! 3 Esther 3:4. We have seen in our own times how In his presentation to Achashverosh, 4 Ibid 3:6. Haman used Mordechai’s actions as true this is. The most sophisticated, 5 Ibid 3:8. a pretext for obtaining permission to assimilated German Jew, who was more destroy the Jewish people: “There is a German than the Germans, who had 6 Based on an address by the Lubavitcher certain people scattered and separate Goethe and Schiller flowing from his Rebbe printed in Sichos Kodesh 5729 vol. 1 pp. 401-414. among the peoples throughout all lips, who was married a blond blue- the provinces of your kingdom, and eyed Aryan woman, who knew every 7 Rabbi YY Jacobson, “Why the Glee in symphony of Mozart and Wagner, who Murdering a Jewish Child?” available at: their laws differ from [those of] every https://www.theyeshiva.net/jewish/928. was an avid student of Nietzsche and

Find more shiurim and articles from Rabbi Effie Kleinberg at http://www.yutorah.org/rabbi-effie-kleinberg

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Uncovering Our Hidden Greatness

ver the years, certain students stand out for reasons that are hard to Rabbi Aaron Levitt Oforget. One such student is a girl Judaic Studies Principal named Becky who I taught many years Robert M. Beren Academy, Houston, TX ago in a program in New York. In preparation for Purim, we had spent several weeks learning There are many different themes story of the Megilla itself, in which the story of Megillat Esther, as well as of Purim. We can focus on finding Mordechai had to persuade Esther of the mitzvot of mishloach manot and Hashem in our lives even when He the power she yielded: וַיֹאמֶר מָרְדֳ ִ כַי יב לְ הָאֶל ׁשאֶסְתֵר אַל תְדַמִ י .matanot la’evyonim. After we finished seems to remain behind the scenes ְֵך לְהִמָ בְ נַ לֵטפְ ׁשבֵית הַמֶ לְֶך מִכָל הַ יְהּודִ ים. כִ י learning the Megilla, Becky said to We can talk about standing up to אִם הַחֲרֵׁש ִ יתַחֲרִ יׁשבָעֵת הַ זֹאת רֶ וַח וְהַצָלָ ה me, “this story would be so cool ... if those who would discriminate יַעֲמֹוד לַיְהּודִים מִמָקֹום ראַחֵ וְאַתְ ּובֵ ית .it were real.” This, of course, created against us because we are Jewish אָבִ יְך תֹאבֵדּו ּומִי יֹודֵ עַ אִ ם לְעֵת כָזֹאת הִ גַעַתְ a whole discussion about whether לַמַ לְ כּות. the stories in Tanach are real or, as she assumed, Jewish fairy tales. But Mordecai had this message delivered looking back on that comment many to Esther: “Do not imagine that you, of years later, I realize a deeper meaning all the Jews, will escape with your life to Becky’s statement that she may not by being in the king’s palace. On the have even intended. contrary, if you keep silent in this crisis, If you ask most Jewish kids, they will relief and deliverance will come to the tell you that Purim (costumes and Jews from another quarter, while you hamentashen) is one of their favorite and your father’s house will perish. And chagim. In a religion that often calls who knows, perhaps you have attained on us to be serious and disciplined, your royal position for just such a crisis.” Purim seems to tell us to escape Esther 4:13-14 reality, to dress up as someone else, We can emphasize the idea of Jewish The book is called Megillat Esther and even (for the adults) to drink ad unity through mishloach manot and (not Megillat Mordechai) because delo yadah, until we can no longer matanot la’evyonim. These are all it was Esther who risked her life and distinguish between Arur Haman and very important aspects of the chag. saved the Jewish People. It was Esther Baruch Mordechai (the limits and But I believe there is an additional who discovered her potential and parameters of this practice are beyond aspect of Purim that should not be rose to the occasion. And that is the the scope of this dvar Torah). Why are overlooked. Purim tells us that each meaning of the words Megillat Esther. we working so hard to escape reality of us has greatness within us and if we They do not just mean the Scroll of on Purim? Is Purim just the Jewish look beneath the surface, we will find Esther. They can also be translated as Halloween, a day to dress up and act incredible untapped potential. the revealing (megaleh) of that which silly? There must be something deeper is hidden (hester). going on. Of course, this can be seen in the

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 You see, hester (hiddenness) is a major unfolded, rather than as a scroll rolled Amalek = Safek (doubt) = 240 [This for those ,יינקיס theme of Purim. We often focus on like a : to remind us that is also the gematria of the hester panim of Hashem, the fact it is our sacred duty to uncover our New York Yankees fans out there.] that Hashem runs the world in a potential. Perhaps that is why we have So yes, Purim is an unusual day. But way that it is not obvious that He is the to eat hamentashen on not just because we dress up and doing so in order to give us free will. Purim, which are cookies whose inner deliver gift baskets. It is an unusual day That is why there are no examples of sweetness is covered up. Perhaps that because it is a day when we reflect on a (a revealed miracle) in is why we wear costumes on Purim, neis nigleh who we really are inside, rather than the Megilla, and why Hashem’s name to remind us that we need to find our on what others expect us to be. When does not appear at all in the sefer. It is true selves underneath, that maybe we we think about the untapped potential why the chag is called Purim, after the are really wearing costumes all year inside of us and how we can use those lottery used by Haman to determine long and have not yet uncovered who gifts to serve Hashem. When we the date to kill us. Amalek represents we are really meant to be. And perhaps reveal to ourselves and to the world (chance) whereas we believe that even explains why there is a mikreh the sweetness that lies within. that everything has a purpose and that custom to drink wine on Purim “ad there is no such thing as coincidence delo yadah,” not to escape reality but So Becky, wherever you are out there, in this world. to uncover it, as the Gemara explains I hope you know by now that Purim is not about escaping reality but about But there is another kind of as “nichnas yayin yatzah sod — when hester finding it. That the truth is that Purim well, and that is the hidden untapped the wine enters the inner truths come is all about finding our inner selves. potential each of us has within us as a out.” That if celebrated correctly, it is the gift from Hashem. And Purim comes By the way, this is one of the three most “real” holiday of them all. And, to remind us to reveal that potential, great Gematria’s of Purim: like Esther before you, I hope that to uncover that greatness. Yayin = Sod = 70 you have discovered your own inner Perhaps that is why the Megilla Baruch Mordechai = Arur Haman = potential. must be read as a letter that is slowly 502

Perhaps that is why the Megilla must be read as a letter that is slowly unfolded, rather than as a scroll rolled like a sefer Torah: to remind us that it is our sacred duty to uncover our potential.

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Turning the Ordinary into the Extraordinary The Status of Yom Purim in Rambam’s Mishneh Torah

he relationship between the individual mitzvot of Purim and the general Rabbi David Nachbar Tquality of the day constitutes Faculty, Torah Academy of Bergen County, Teaneck, NJ one of the overarching questions Faculty, Graduate Program In Advanced Talmudic regarding the nature of Purim Studies, Yeshiva University and our celebration of it. To what degree are the mitzvot of the day since R. Yehudah ha’Nassi himself ומותר בעשיית מלאכה ואע”פ כן אין ראוי isolated actions performed against planted trees on Purim; on the other לעשות בו מלאכה. אמרו חכמים כל העושה ;an otherwise profane backdrop hand, Rav cursed an individual מלאכה ביום פורים אינו רואה סימן ברכה alternatively, might the mitzvot of ,whom he observed planting flax לעולם. Purim stem from the day’s character as a yom mishteh vi’simcha, a day of Labor is permissible [on Purim] but permanently terminating the flax’s feasting and rejoicing, or, maybe nevertheless, it is not proper to perform growth. Adding to the complexity even, a yom tov? This essay will labor. Our rabbis stated: anyone who of the matter, the Talmud cites Rav analyze Rambam’s development of performs labor on Purim doesn’t see Yosef’s halakhic derivation of an issur this central issue by investigating his success from it ever. melakha from the phrase “yom tov” novel presentation of Purim’s various Hilkhot Megillah 2:14 in the verse’s description of Purim’s facets. In some cases, identifying a original celebration — “simcha, prior source for Rambam’s positions u’mishteh, vi’yom tov umishloach and formulations proves elusive, manot...” — rejoicing, feasting, while in other cases, Rambam overtly holiday, and gift giving (Esther 9:18). modifies or seemingly contradicts Three resolutions seek to resolve the his Talmudic foundation. A common tension between sources. According trend, though, unifies all of these to the first suggestion, anissur melakha instances and depicts Rambam’s applies on the observed day of Purim, distinctive approach toward our either the 14th for city-dwellers or central question. the 15th for residents of walled cities; however, it doesn’t apply on the I. Issur Melakha alternate day. R. Yehudah ha’Nassi Rambam’s position seems problematic celebrated Shushan Purim and was, Rambam presents the potential when assessed against the Talmud’s therefore, permitted to plant on the existence of an issur melakha — background discussion. The Talmud 14th of Adar. Alternatively, melakha prohibited labor — on Purim in a (Megillah 5b) struggles with the is permitted, in principle, on both nuanced fashion: melakha is permitted, question of whether melakha ought days of Purim since the later verse, yet unqualifiedly inappropriate and to be prohibited on Purim. Historical which describes the establishment ultimately unproductive: precedent offers contradictory signals, of the holiday (Esther 9:22) replaces

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 the term “yom tov,” with matanot One should eat meat and prepare a nice III. Mishloach Manot and la’evyonim, indicating that the “yom meal in accordance with one’s financial Matanot li’Evyonim tov” quality failed to gain traction means. And one should drink wine until and acceptance within the nation; one becomes drunk and sleeps from The Talmud Megillah( 7a) establishes nonetheless, certain communities drunkenness. objective measures for the necessary adopted an as their number of gifts and recipients for the issur melakha Rambam incorporates the communal norm, and Rav’s curse fulfillment ofmishloach manot and consumption of meat within reflected local communal practice. matanot li’evyonim: Two portions his definition of the mitzvah, R. Yehudah ha’Nassi planted trees must be delivered to one individual but simultaneously omits any on Purim due to his community’s for mishloach manot, and two gifts requirement to eat bread. Moreover, preservation of the baseline standard. must be given to two poor individuals Rambam surprisingly includes Finally, it is possible that R. Yehudah for matanot li’evyonim. Rambam’s drinking wine within the seudah’s ha’Nassi’s community adopted the presentation of both halakhot framework. Rambam’s basis for more ambitious standard of modifies the Talmud’s definition. He issur requiring wine consumption is, , but R. Yehudah ha’Nassi’s writes: melakha undoubtedly, Rava’s statement planting for the construction of a וכן חייב אדם לשלוח שתי מנות ... וכל Megillah 7b) that one should drink) wedding canopy for המרבה לשלוח לריעים משובח ... וחייב לחלק simchat chatan wine until one doesn’t know the was consistent in spirit with לעניים ביום הפורים. אין פחות משני עניים vi’kallah difference between the blessing . נותן לכל אחד מתנה אחת. simchat Purim of Mordechai and the curse of Rambam’s qualified position that Haman — which Rambam treated One is obligated to send two items … if melakha is permitted, but universally as a halakhic norm. The inclusion one sends more [than the requirement] inappropriate and unproductive, of this norm as part of the seudah’s to friends, it is praiseworthy … One is seems to contradict all three framework, though, is not apparent obligated to give charity to the poor on approaches in the Gemara. According in Rava’s words. What is additionally Purim, one must give a gift to not less to the first approach,melakha is striking about Rambam’s core than two poor individuals. absolutely prohibited, while according definition of theseudah , is the Hilkhot Megillah 2:15-16 to the second and third approaches it subjective standard that he sets for In both instances, Rambam converts is purely the function of communal its fulfillment. Typically, obligations the Talmud’s quantifiable measures practice. Rambam’s view that to eat and drink have quantifiable into minimum standards. With melakha is permitted, but deemed measures that determine whether respect to mishloach manot, the unconditionally inappropriate, seems one has properly fulfilled the praiseworthiness of the gesture is baseless. Furthermore, the inner mitzvah. With respect to seudat commensurate with the number of logic of Rambam’s view is difficult Purim, though, Rambam introduces gifts and people one delivers to. The irrespective of his source. If the “yom an ascending scale depending on escalating quality of the mitzvah is tov” quality of Purim was rejected, the individual. A “nice meal” should even more pronounced with respect the roots of melakha’s inappropriate be prepared “in accordance with to matanot li’evyonim, where Rambam character are obscured. one’s financial means.” Likewise, the includes an aspirational quality in his quantity of wine necessary to cause initial basic definition — “not less II. Seudah one to fall asleep in a drunken stupor than two poor individuals.” would seemingly vary between Rambam introduces several novel people. Rambam’s innovative features The expansive scope ofmatanot features in his presentation of the of seudat Purim — the inclusion li’evyonim’s distribution relates Purim meal (seudat Purim): of meat and wine, the omission of to which individuals qualify as bread, and a subjective, ascending- deserving recipients, in addition כיצד חובת סעודה זו שיאכל בשר ויתקן scale definition for fulfilling to the number of individuals who סעודה נאה כפי אשר תמצא ידו. ושותה יין עד the mitzvah — are without an are given to. Rambam adopts an שישתכר וירדם בשכרותו. immediately apparent source. exceedingly accommodating standard. What are the obligations of this meal? The Talmud Bava( Metzia 78b)

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 states “ein midakdekim bi’davar,” we is to engage in these activities in order other opinions, believed that the don’t adopt a calculated approach to transform an ordinary, routine, mitzvah of simchat yom tov still finds with respect to money collected for profane day into “a day of joy and biblical expression even following the matanot li’evyonim. Rambam (Hil. celebration and gift-giving to friends destruction of the Beit ha’Mikdash Megillah 2:16), based on the Talmud and to the poor.” The mitzvah, in through the consumption of meat Yerushalmi (Megillah 1:4), interprets his definition, is “for it to be a day and wine: “There is no simcha other that funds should be distributed to of…” The mitzvah activities that we than with meat, and there is no anyone who stretches out their hand, perform do not exist against a profane simcha other than with wine” (Hil. without inquiring further about the backdrop nor do they stem from a day Yom Tov 6:18 based on Pesachim individual’s financial standing and whose already established character 109a). The aspirational definition deservedness. Although Rambam’s is one of a yom mishteh vi’simcha or a that Rambam introduces into the approach seems well-rooted in earlier yom tov. The relationship is reversed various mitzvot of the day all reflect sources, this attitude seems risky or such that engagement in these this goal of transforming the day’s even reckless. If funds were collected mitzvah activities transform the day’s quality. Discrete mitzvah actions are for distribution to evyonim, how can character and create the extraordinary quantifiable and can be objectively gabbaim appropriate money to those out of the ordinary. defined. The goal of Purim’s mitzvot, who may not qualify? though, is to transform its quality The mitzvah is to engage of time. Toward that end, the IV. Purim’s Aspirational transformation of the day’s quality Standards in the activities of as a “day of joy and celebration and Purim in order to gift-giving to friends and to the poor” The common strand unifying each is commensurate with the degree and of Rambam’s novel positions and transform an ordinary, extent of one’s investment. formulations is the aspirational quality routine, profane day The mitzvot’s goal-oriented focus of Purim. In each instance, there of transforming the day’s character exists a basic definition that sets a into “a day of joy and might be responsible for Rambam’s minimum standard, but one that can celebration and willing accommodation to anyone be subjectively and ambitiously built who extends their hand for upon. Rambam’s opening formulation gift-giving to friends ma’ot Purim. A process-oriented of Purim’s many facets helps unearth and to the poor.” approach would treat the funds the underlying motive behind Purim’s collected for matanot li’evyonim aspirational standards: With this orientation, Rambam’s as earmarked for that mitzvah innovations share a common internal alone, and any distribution to an מצות יום י”ד לבני כפרים ועיירות ויום ט”ו logic. The day is inherently profane undeserving individual as a complete לבני כרכים להיותן יום שמחה ומשתה and routine, and, hence, melakha is misappropriation of the money. All ומשלוח מנות לריעים ומתנות לאביונים. The mitzvah on the fourteenth for the permitted; however, it is inappropriate of the day’s mitzvot, however, are city-dwellers and on the fifteenth for because of the aspirational motif that aimed at a common goal, the creation residents of walled-cities is for it to be a seeks to transform the day into a yom of a “yom simcha umishteh.” If the day of joy and celebration and gift-giving mishteh vi’simcha or, possibly, even distributed funds qualify as mishloach to friends and to the poor. a yom tov. The inherently profane manot rather than matanot li’evyonim, Hilkhot Megillah 2:14 nature of Purim is possibly responsible the shared primary goal might remain for Rambam’s extreme view (Hil. Aveil unaffected. Rambam’s remarkable opening 11:3) that aveilut is fully applicable definition sets the tone for the ensuing on Purim — “nohagin bahen kol halakhot. There is no mitzvah to eat V. Matanot li’Evyonim and divrei aveilut.” Rambam’s definition a seudah nor is there a mitzvah to Rejoicing in God’s Presence of seudah draws upon the mitzvah of send mishloach manot or matanot simchat yom tov, which is defined by The aspirational quality of Purim li’evyonim, per se; rather, the mitzvah meat and wine too. Rambam, unlike day finds greatest expression in one’s

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 investment in matanot li’evyonim, celebration, are shared in the contexts who gladdens the heart of these surpassing both the importance of of both Purim and yom tov. At the unfortunate individuals is comparable enhancing one’s seudah “in accordance same time, the inverse relationship to the Divine presence,” as the with one’s financial needs” and the between Purim and yom tov is also Rambam writes in Hilkhot Megillah. praiseworthiness of embellishing one’s captured in this very comparison. On The celebration of Purim is thus mishloach manot. Rambam explains: yom tov, we are bidden to celebrate transformed into a “rejoicing before ”.before God — “You shall rejoice Hashem מוטב לאדם להרבות במתנות אביונים before Hashem, your God” — and For this reason, matanot li’evyonim מלהרבות בסעודתו ובשלוח מנות לרעיו. שאין as part of that celebration, the verse surpasses seudat Purim and mishloach שם שמחה גדולה ומפוארה אלא לשמח לב continues, we are commanded to manot in its aspirational quality and עניים ויתומים ואלמנות וגרים. שהמשמח include individuals facing difficult its ability to transform the character of לב האמללים האלו דומה לשכינה שנאמר challenges and compromised the day. It, more than the others, can להחיות רוח שפלים ולהחיות לב נדכאים. circumstances: “you…the Levi It is preferable to give additional gifts to infuse the day with a yom-tov-esque within your gates, the convert, the the poor rather than increase one’s meal quality of “rejoicing before Hashem.” orphan, and the widow amongst or deliver additional tributes to friends The “yom tov” quality (Esther you” (Devarim 16:11). Hashem because there is no greater joy than 9:19) that was featured in the initial is the paradigm of compassion, to gladden the hearts of the poor, the celebration of Purim was not rejected mercy, kindness, and selfless giving, orphans, the widows and the converts, when it was later replaced by matanot and, as a result, celebration in for one who gladdens the hearts of these li’evyonim (Esther 9:22) in the His presence must express itself distressed people is comparable to the establishment of Purim as a holiday. through appreciating the source of Divine presence… Purim seeks to remind us that living one’s bounty and through selfless Hilkhot Megillah 2:17 in Hashem’s presence and leading a giving. On Purim, the relationship divinely inspired life ought not be The value expressed here is strikingly is inverted. Whereas on yom tov, reserved exclusively for the kedushat parallel to Rambam’s description “rejoicing before Hashem” translates ha’zman of the yamim tovim or for of yom tov (Hil. Yom Tov 6:18), into acts of selfless giving, on Purim, the kedushat ha’makom of the Beit where he places a great emphasis on acts of selfless, boundless giving ha’Mikdash. Even the ordinary can be providing to those in need in order to create a “rejoicing before Hashem.” made extraordinary and the profane fulfillsimchat yom tov. By acting selflessly, empathetically, into a quasi-“yom tov” when we tap and kindly toward impoverished Rambam’s terminology, as well into the divinity embedded in our and downtrodden people, the divine as the religious value of including humanity and engage in boundless, quality of man comes to the fore:“one less fortunate individuals in one’s selfless giving to others.

33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Shoshanat Ya’akov: Seeing Mordechai through Rose-Colored Glasses

hoshanat Ya’akov / Tzahala Ve’Samecha / Bir’otam Yachad / Techelet Mordechai. Rabbi Benjy Owen S Head of School, The rose of Jacob / was cheerful and glad / when they jointly saw / Margolin Hebrew Academy- Mordechai robed in royal blue. Feinstone Yeshiva of the South, Memphis, TN A Jewish liturgical poet (paytan), of unknown identity and time, wrote The Source Verse Shoshanat Ya’akov was happy this line toward the end of his piyyut, 1 in seeing Techelet Mordechai Asher Heini. Despite its shroud of Shoshanat Ya’akov restates the anonymity, Asher Heini is recited in triumphant verse in Megillat Esther Shoshanat Ya’akov and Techelet Ashkenazic communities on Purim — its source verse — in which Mordechai are the most interpretively night immediately following the after- Mordechai, having been promoted to rich phrases of the piyyut-line. What 2 blessing on the Megillah reading. the lofty position of viceroy in King do they mean? Shoshanat Ya’akov is recited again after Achashverosh’s court, leaves the king’s 3 Shoshanat Ya’akov — The Rose of the daytime reading. What critically presence robed in royal garments Jacob important message does Shoshanat to the exultation of the citizens of Ya’akov convey that demands such Shushan (Esther 8:15): Shoshanat Yaakov is a moniker for the prominent placement in the Megillah Jewish People on two levels: poetic service? and figurative.4 On a poetic level, the Piyyutim reinforce and elucidate word shoshana is a substitute for the lessons from Tanach and other similar-sounding Shushan. Shoshanat authentic Jewish sources. The best Ya’akov denotes the Jewish citizens of 5 piyyutim succinctly recast these Shushan. foundational ideas by borrowing Shoshanat Ya’akov carries an .additional, ֳ allegorical, connotation יכַ ּומָיָצָארְ דמִ ּלִפְ נֵי הַ ֶ מלֶ ְך, בִלְבּוׁש מַ לְ כּות phrases, language and motifs from our Shoshana, rose, is a word rarely used ְ תכֵלֶת וָחּור, וַעֲטֶרֶ ת זָהָ ְדֹולָה, ב גוְתַ כְרִ יְך בּוץ sacred writings and adeptly layering in Tanach, but used repeatedly in King ָמָ ן;וְאַרְ גוְהָעִיר ׁשּוׁשָ ן, צָהֲ הלָ וְ שָמֵחָ ה. meaning upon meaning — even within one phrase or word. Piyyutim And Mordechai went forth from the Solomon’s Shir HaShirim.6 Ostensibly are popular because they condense presence of the king in royal apparel of a song to a lover, Shir HaShirim is ideas into easily remembered blue and white, and with a great crown interpreted by our sages as a metaphor phrases and are timeless because of gold, and with a robe of fine linen and about the deepest concepts of Jewish they challenge the reader to pore purple; and the city of Shushan shouted philosophy. King Solomon writes over our primary texts and discover and was glad. (Shir HaShirim 2:2), “Like the their messages. These qualities may shoshana among the thorns; so is help explain why our sages chose to my beloved among the daughters.” incorporate selected piyyutim into Rashi (based on Shir HaShirim formal Jewish prayer. Rabba 2:5) interprets this verse as a

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 comparison of the Jewish People to the king and venture into the public conclusion of the Mordechai saga — a rose: as a rose retains its vibrancy square wearing royal clothing.8 the end of his story in contrast to the 11 and beauty despite being surrounded Malbim suggests that Mordechai’s beginning. by thorns, so do the Jewish People delay is an indication of his When King Achashverosh promoted remain faithful to Hashem even when righteousness showing that he was Mordechai and issued a decree subjected to the spiritual trials of exile. solely focused on the welfare of the authorizing the Jews to defend Shoshanat Ya’akov metaphorically Jewish People. Although his new themselves against all enemies, the refers to the Jewish People who are position assured his own safety, trajectory of the Jewish People’s fate faithful to Hashem. Mordechai ventured out in his instantly changed from destruction to Thus,Shoshanat Ya’akov describes the royal garb only when he was sure exaltation. When the Jewish People Jews of Shushan and those Jews who that salvation had also arrived for saw that Mordechai had experienced were faithful to Hashem. Thepiyyut his downtrodden Jewish brethren. a total reversal of fortune, they were informs us that these Jews were elated The Brisker Rov suggests that the happy because this turn of events also when they saw Mordechai wearing Jewish People understood how communicated their own miraculous royal blue clothing. focused Mordechai was on the salvation. public good and the seriousness with On the surface, however, this Techelet Mordechai III: Promoting which he took his own leadership statement sounds shallow, Torah in the Public Square 9 Therefore, when the insignificant and not worthy of responsibility. people saw Mordechai wearing royal In addition to its basic meaning, presentation in a piyyut. What is the garb, they were overjoyed. They royal blue, techelet carries a halachic significance ofTechelet Mordechai? understood that his presence in public meaning. Techelet refers to the dressed in royal garments was not biblically-obligated blue string that Techelet Mordechai — an act of self-aggrandizement — it a Jew must attach, along with white Mordechai’s Royal Blue was an indication of their miraculous strings, to each corner of his four- salvation. cornered garment.12 Therefore, Techelet Mordechai I: Mordechai’s Techelet Mordechai also refers to Royal Clothing the halachic garb that Mordechai Techelet is the first piece of clothing Although his new wore into the public space.13 described in the source verse, and position assured his Mordechai, with the consent of the Techelet Mordechai can be understood king, promoted Torah values and as a reference to the multiple royal own safety, Mordechai dramatically displayed the importance items of clothing that Mordechai ventured out in his of commitment to Torah observance. wore when he left the presence of The Jewish People were happy King Achashverosh.7 Hence, Techelet royal garb only when he because the sea-change in society’s Mordechai connotes Mordechai’s was sure that salvation stance toward the Torah indicated political promotion. their own miraculous salvation. had also arrived for his Significantly, Mordechai did not To summarize, Shoshanat Ya’akov venture into the public arena downtrodden Jewish gives context to the Purim story — it immediately upon being named brethren. shares the perspective of those faithful viceroy in the wake of Haman’s Jews who reacted with exultation in execution. Instead, he remained seeing Mordechai wearing royal blue in the king’s presence until Esther Techelet Mordechai II: End, in clothing. These Jews were overjoyed successfully petitioned King Contrast to the Beginning because they: understood that Achashverosh to issue a new edict Mordechai, through wearing royal Related to the Hebrew word tachlit, authorizing the Jews of each city to garb, was declaring their salvation; techelet has an alternate connotation destroy those allied with Haman’s interpreted Mordechai’s meteoric — end.10 From this perspective, plot. Only then did Mordechai leave political rise as evidence of their Techelet Mordechai refers to the

35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 salvation; and, viewed Mordechai’s Mordechai and Esther. and national — exhorting us to seek freedom to publicly promote righteous leaders. The selflessness of How does a society benefit from Torah values, in a society that had these leaders and their promotion righteous leaders? Universalizing been hostile to these values, as an of eternal Jewish values, through the interpretations above, Shoshanat indication of their salvation. Thus, word and deed, will help the Jewish Ya’akov outlines three such benefits.14 Shoshanat Ya’akov helps the Megillah- First, a righteous leader, like People receive Hashem’s blessings and reader better appreciate (and emulate) Mordechai or Esther, acts selflessly achieve ultimate salvation. the exultation of the Jewish People of and the public benefits from his or Shushan. her total commitment to the common Endnotes welfare. Second, the public’s fate is Societies need Righteous 1 See A. Frankel, “Asher Heini: toledoteha shel tied up with that of its leader — the beracha mefutetet” accessible at piyut.org.il. Leaders beneficial influence that Divine Providence has on a righteous leader, 2 Hagahot Maimoniyot, Hilchot Megilla v’Chanukah ch. 1. Shoshanat Ya’akov also conveys a like Mordechai or Esther, flows to universal message about a society’s those under his or her authority. 3 Machzor Kol (1699) v3 p373. need for righteous leaders. The Third, a righteous leader, like 4 Avodat Yisrael (1901) p 448. Talmud (Megillah 11a) teaches Mordechai or Esther, will promote 5 See Purim morning Krovetz for a similar that the fourth-century amora, and teach positive values. play on words. Rava, connects the source verse for Shoshanat Ya’akov (Esther 8:15) with In conclusion, Shoshanat Ya’akov 6 See also Psalms 69:1. a verse from Proverbs (29:2): “When is prominently placed because it 7 Machzor Kol Bo ibid. the righteous are in authority, the enhances the Megillah reading 8 Esther 8:1-14. people rejoice; but when a wicked experience. In eight significant words, Shoshanat Ya’akov helps us strengthen 9 See Reshimot Talmidim miMaran HaGriz man rules, the people sigh.” Rava HaLevi Soloveitchik p. 209. teaches that “the righteous” refers to our identification with the jubilant 10 Machzor Kol Bo ibid. Mordechai and Esther and “a wicked Jews of Shushan by disclosing their man” refers to Haman. Rava’s lesson mindset at that pivotal moment 11 Midrash Tanchuma, 3. anticipates an outcome from having in the Purim story. Furthermore, 12 Bamidbar 15:38. Shoshanat Ya’akov is a clarion call to righteous leaders — exultation, 13 Be’ur HaGR”A on Esther 8:15. like that which the Jewish People the members of all types of social structures — familial, communal 14 See Ralbag and Metzudat David on experienced under the leadership of Proverbs 29:2.

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Kriyat Megillat Esther with Its Te’amim ne function of the ta’amei hamkira (cantillation marks or trop) is to provide a ta’am Ms. Sarah Robinson O— a taste to the narrative. While one Limmudei Kodesh Educator, ought to consider how the te’amim Rae Kushner Yeshiva High School (Livingston, NJ) provide musical interpretation throughout the Tanach, Megillat Esther in particular, is best understood Whereas the other candidates in the explained why Esther was preferred in its musical context, for this medium harem arrived before the king with over the other candidates. expresses significant nuances in the the of , , te’amim pazer tlisha kadma Another instance of this phenomenon dramatic tale. , and a v’azla ligarmei munach revii is when we consider how Haman and — a sequence that is theatrical and The most striking demonstrations are Mordechai’s edicts were written and complex, Esther, came before the king when we consider verses which are sent. but with one difference: a series of וַּיִּכָתֵ֣ב ּכְ ֽכָל-אֲׁשֶר-צִּוָ֣ה הָמָ֡ ן identical in wording but differ only in their te’amim. Thus the reader must be four munachim — subtle, gentle notes. and it was written, as Haman directed sensitive to consider how the tune’s Perhaps these te’amim indicate how Esther 3:12 ascending or descending progressions those women came to Achashverosh וַּיִּכָתֵ֣ב ּכְ ֽכָל-אֲׁשֶר-צִּוָ֣ה מָרְ ּדֳכַ֣י אֶל-הַּיְהּודִ֡ ים communicate differences between with a flamboyant, forward, and loud the characters and events the words and it was written, as Mordechai are describing. Here are two such directed, to the Jews examples from the Megillah. Esther 8:9 Thete’amim alone distinguish When Haman sent his edict calling for between the way Esther and the the annihilation of the Jewish people, other candidates in the harem there is a series of two muncachim presented themselves before King then a pazer above his name — a ta’am Achashverosh: that calls for an ascending progression of notes. I heard from Rav Mordechai ּובְהַּגִ֣יעַ ּתֹר-אֶסְּתֵ֣ר ּבַת-אֲבִיחַ֣יִל ּ֣ד דֹ מָרְ ּדֳכַ֡ י Willig that Haman hoped his edict אֲׁשֶר֩לָקַ ֽח-ל֨ ֹו לְבַ֜ ת would result in a social and political When the turn came for Esther daughter ascent which the Chachamim chose of Avichayil — the uncle of Mordechai demeanor which Achashverosh found to demonstrate using the pazer note. who had adopted her as a daughter. to be intimidating and unwelcome — Thus thepazer note on his name Esther 2:15 and thus chose to give the queenship to Esther, a woman who exuded a reflects his internal desire for upward ,grace and tzniut in her presentation. promotion and personal achievement ּובְהַּגִ֡ יעַּתֹר֩ נַעֲרָ֨ ה וְנַעֲרָ֜ ה ֣לָבֹוא | אֶל-הַּמֶ֣לְֶך Indeed, following his night with even at the expense of the Jewish אֲ חַ ׁשְ וֵר֗ ֹוׁש When each girl’s turn came to go to King Esther, he “loved” Esther more than people. Achashverosh. the other candidates and therefore Contrast that with Mordechai when Esther 2:12 crowned her as queen (Esther 2:17). he sends out an edict alerting the Thus, it was thete’amim which Jewish people that they have the right

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 to self-defense on the 14th of Adar. shows how Haman’s leadership was reader that this moment is akin Like Haman, there is also a series cause for mourning while Mordechai’s to Yom Kippur, for on that night, of munachim and a pazer. However, was cause for joy and communal Achashverosh read from his Sefer the pazer does not appear above bonding. Speaking more broadly, HaZichronot, rewarded Mordechai Mordechai’s name but rather on the the reader now hears how both the for his bravery and simultaneously word “hayehudim,” thereby indicating writing and sending of Haman and humiliated Haman by forcing him to that Mordechai’s primary concern was Mordechai’s decrees provide a lens parade his enemy, Mordechai, around the upward and outward growth of his into their intentions, personalities, Shushan wearing royal garb. This shift people. Indeed, this marks Mordechai and efficacy. into trop for Yamim Noraim indicates as a true leader — someone who is Perhaps more well known than the how, on that night, Achashverosh was not concerned about his personal above mentioned examples is when modeling HaShem’s role as an arbiter achievement but rather the needs of who studies each person’s past to we consider how the ba’al koreh his people. determine their punishment or reward diverges from Esther trop into tunes This difference also explains how used at other times of the Jewish — much like what HaShem does the two edicts were sent. Whereas calendar. No less than seven times on the Yamim Noraim. Thus, these divergences from Esther trop into the te’amim change to Eicha trop on the ba’al koreh oscillates from Esther Eicha or Yamim Noraim musically link the words “haratzim yatzu dechufim into Eicha (Esther 1:7, 2:6, 3:15, Esther’s narrative to other times in the bidvar hamelech” — The couriers went 4:1, 4:3, 4:16, 7:4). Perhaps these Jewish Calendar. out hastily on the royal mission — somber spurts of Eicha trop reveal when Haman sent his edict (Esther how Esther’s story is indeed serious, Thus from theselimmudim we hear 3:15), the ba’al koreh uses a special even sometimes chaotic and tragic, how the ta’amei hamkra indeed celebratory tune for those very even if it might have otherwise provide a ta’am, a taste to this words when introducing Mordechai’s seemed comedic and satirical. narrative by providing nuanced insight edict permitting the Jewish people Beyond the inclusion of Eicha trop, into the characters and undercurrents to self-defense (Esther 8:14). This many ba’alei keriyah diverge from of the narrative. The above mentioned celebratory tune is meant to introduce Esther trop into the te’amim for the examples are but a few of many. May the following verse (which the kahal Yamim Noraim on the words “balayla we be zocheh to find several more recites aloud) where Mordechai wore hahu nadida shnat hamelech” — “on examples when our communities read royal garb and Shushan was joyous that night, the slumber of the king Megillat Esther this year! (Esther 8:15). This distinction in tune was disturbed” — to signal to the

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The Dawn of Jewish History

he Midrash (Yalkut Shimoni 685:22) suggests that the dawn referred to in Rabbi Kenneth Schiowitz TPsalms (22) — “a psalm upon the Talmud Department Chair and Rosh Beit Midrash, morning dawn” — is a reference Ramaz Upper School, New York, NY to Queen Esther; just as the dawn represents the end of the night, Rabbi, Cong. Shaarei Tefila, Teaneck, NJ Esther marked the end of the era of miraculous salvations recorded in of passive recipient. The prophets These two dimensions of our religious the Tanakh. Indeed, Megilat Esther were often literally and figuratively experience are also symbolized by is one of the last books in Tanakh, asleep during their prophetic visions. the dual revelation at Sinai, in the and essentially closed the period of It is true that there was a need for form of the Written Law and the Oral the prophets. [In fact, in Megilah 7a, our national history to be founded Law. The Written Law was dictated the Talmud debates whether or not upon an era of direct revelation. This word for word by God to Moshe. It Esther itself was written withruach allowed for the foundational truths represents unblemished truth and hakodesh.] Since that time, we have absolute perfection, providing the been denied the privilege of direct foundation for our tradition. The communication with God, who Oral Law, comprised of scholarly we can now speak to only through debates interpreting the Torah prayer, and hear only through Torah and defining the parameters of the study. Undoubtedly, this has resulted , is a definitively human in much confusion as to the true endeavor. The guarantee that the understanding of the Torah. Torah would remain with the Jewish It is quite striking that the midrash of our faith to be communicated with People throughout history would utilizes the dawn as the metaphor clarity, and provided a firm basis to be our inclusion in the process for this shift. The dawn ends the support our rich tradition. However, and, the exchange of perfection for night and begins the day, which the impact of this divine period was participation in order to achieve promises clarity and brilliance that limited and the prophets’ words were perpetuation. often unheeded. This period was illuminates the darkness. In what Moshe epitomizes the dimension designed to be followed by a phase way is this parallel to the close of the that is represented by the Written in which our people would become miraculous, prophetic era? Wouldn’t Law. Every significant act that Moshe actively involved in the creation, dusk be a more apropos metaphor performed in respect to the Jewish interpretation, and application of for this transitional period of Jewish People was instructed explicitly and these truths to our lives. Esther history? directly by God, and only he heard marked the end of that unique era of I believe that this metaphor is very the entire Torah from God. However, prophecy, and ushered in a potentially deliberate and exact, and in fact because Moshe heard everything brighter phase during which the highlights a fundamental truth and directly from God, he never Jewish People would become tension in Judaism. The prophetic received Torah in the form of Oral active in the creation of our own era was truly transcendent, but Tradition. The Talmud Menachot( religious destiny, led by creative and relegated humanity to the position 29a) metaphorically describes the courageous scholars and leaders. experience that Moshe had as he

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 envisioned himself in the classroom when Moshe’s hands were raised In this vein, the Talmud (Temurah of Rabbi Akiva. As Moshe witnessed (Exodus 17:11). Nevertheless, the 16b) tells us that the 1,700 teachings Rabbi Akiva’s interpretations and midrash (Talmud Bavli, Rosh Hashana that were forgotten during the period extrapolations of every letter of the 29a) counters: “Could the hands of mourning following the death of Torah, he did not understand where of Moshe affect military success?” Moshe were deduced by Otniel ben they had come from. Ultimately Certainly, the interpretation of the Kenaz through superb analysis. My Moshe was surprised and gratified verse is that when Moshe’s hands were teacher, Rav when Rabbi Akiva attributed his held high, the spirit and attitude of the zt”l, suggested that this episode is lesson to a “tradition from Moshe people were directed heavenwards, a clear application of the lesson of from Sinai.” Moshe was unfamiliar and, in return, God ensured their the aforementioned midrash, and with the process of interpretation success. This midrash is particularly perfectly depicts the character of and originality in understanding the striking, considering the fact that the the Oral Law. Therefore, it is most Torah. Nevertheless, he ultimately hands of Moshe so recently brought appropriate that although the Jews understood that this was the design about the plagues and the splitting were coerced into accepting the Oral that was so brilliantly constructed at of the sea! Clearly the midrash Law at Sinai (Midrash Tanchuma Sinai. Rebbe Akiva was a champion understands the significant change 68:3), it was willingly reaccepted of the Oral Law, following the lead of that the Jewish People were making, on Purim (Shabbat 88a, see Asufot Yehoshua, who was the first person to from a “Written Law experience” led Maarachot, p.55-59). This acceptance receive the Oral Tradition and begin by Moshe to a human, “Oral Law was most apropos for Purim, because this process. experience,” led by Yehoshua. everything about Purim represents Immediately after the exodus from Purim also celebrates a military the essence of the Oral Law. The Egypt, the Torah describes the war victory of the Jewish People over the name of God is strikingly absent from the Megillah because everything with Amalek (Exodus 17:8-16). descendants of Amalek. The Midrash In this war, Yehoshua took over as notes that when the lottery of Haman that happened was a result of human leader and led the Jews to victory. landed in Adar, he immediately initiative, with God assisting only However, this war was not won became extremely confident of his from behind the scenes. Therefore, through any obvious miracle. The success, as he knew that Moshe it is in this sense that Esther truly people fought and, for the first time, died during Adar. Clearly, Haman personified the early dawn, which were engaged in their struggles. reasoned, this month represents the closed the era of prophecy and Until this point, everything had downfall of the Jewish People and miraculous salvations, but ushered occurred miraculously, by God, foreshadowed his success as well. in a period of human innovation through Moshe and his “magical Haman understood the notion of the and involvement in the active staff.” From this point on, however, Written Law and therefore understood transmission and development of the people were involved. Yehoshua, the significance of Moshe. However, Torah and halacha. This transmission the champion of the Oral Law, led Haman could not fathom the has faced many challenges on all the People into this new era that overwhelming power of the Oral Law. fronts, including persecution, continued throughout the conquest He interpreted the death of Moshe as assimilation, internal conflicts, and of the Land of Israel. Moshe, who a symbol of the downfall of the Jewish mere forgetfulness. Nevertheless, it remained present in the background, People, but he did not understand has been a result of this mesora that held his hands heavenwards, with that from the perspective of the Oral has given the Torah the vibrancy and no mention of a “magical staff” in Law, death represents a rebirth and human investment that has allowed it his hands. Now it would be the an opportunity for the creation of a to flourish until today. hands of man that would take on the renewed vibrancy and life. Therefore, responsibility. Haman was defeated in exactly the The hands of Moshe were associated same way that his ancestors were at with success, as we were victorious Refidim.

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Purim: A Recommitment to Torah Sheba’al Peh

he Gemara in Shabbos 88a, records that until the holiday of Purim, the Jewish people Rabbi Moshe Schochet Twere coerced into accepting the Head of School, Hadar High School for Girls Torah. On the holiday of Purim, Boca Raton, FL we accepted the Torah willingly for the first time. We learn it out from a seemingly disorganized pasuk Rav Chaim Freidlander, Sifsei Chaim, at the end of the Megilla (9:27), Moadim Vol. II (pp. 232-234), offers which states “kimu v’kiblu” — they an alternative explanation. He explains established and then accepted. How that the reason the Jewish people can one establish that which they were almost annihilated was because have not yet accepted? The Gemara they refused to heed the warnings explains that the Jewish people of Mordechai about not going to established willingly that which they One suggestion is offered by the Achashverosh’s party. Instead, they had earlier accepted unwillingly. Netziv, in an essay titled “Beiur Klali all went and participated. In the end, Al Nes Purim” in Ha’amek Davar at the it was Mordechai, in conjunction Tosafos ad loc. asks the obvious end of Sefer Shemos. Until the first Bais with Esther, who helped save the question: How can the Gemara Hamikdash was destroyed, the Jewish Jews from complete and utter suggest that the Jews were forced into people were exposed to the wondrous destruction. Mordechai represented accepting the Torah when they said miracles of Hashem in an open and Torah Sheba’al Peh as a member of the “na’aseh v’nishmah” — we will do and revealed manner. Whether it be in Anshei Kneses Hagedolah. Therefore, we will understand — at Har Sinai? the desert, in the conquest of Eretz it became very clear to the Jewish The Jewish people at that time were Yisroel or in the Bais Hamkidash itself, people that not listening to Torah credited and praised with accepting Hashem’s conduct was recognizable. Sheba’al Peh (Mordechai) was what the Torah willingly without fully However, when the Bais Hamkidash led to their precarious situation, and knowing what the mitzvos were. How was destroyed, Hashem concealed it was listening to Torah Sheba’al Peh can the Gemara here suggest that they himself in a manner that required effort (Mordechai) that saved them. As a were forced into accepting the Torah to see His hand in the world. As we all result of the miracle of Purim, the when they explicitly accepted the know, the whole premise and theme Jewish people willingly reaffirmed their Torah enthusiastically? TheMidrash of Purim is that Hashem saved the commitment to Torah Sheba’al Peh. Tanchuma, Noach no. 3, explains that Jewish people while remaining hidden. we accepted the Written Torah — Therefore, when Klal Yisrael saw for As we celebrate the holiday of Purim, let Torah Shebichsav — readily but were the first time Hashem’s hand working us reflect on re-energizing our learning pressured into accepting the Oral behind the scenes, they came to the of Torah Sheba’al Peh and reaffirming Torah — Torah Sheba’al Peh. On the realization that the more concealed our observance of Torah Sheba’al Peh, as holiday of Purim, we accepted the Torah, the Torah Sheba’al Peh, needs it is truly the safeguard of our continued Oral Torah willingly. What changed? more focus. It is for this reason that at relationship with Hashem. Why did the Jewish people refuse to this moment in time, they accepted the accept the Torah Sheba’al Peh willingly Torah Sheba’al Peh willingly. until the miracle of Purim?

41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The Space Between Us: The Role of Place in the Purim Story

Invitations and Hosts

hen receiving an Mrs. Atara Segal invitation, it’s important Judaic Studies Faculty and Machgiach Ruchanit, to know the difference Shalvehet High School, Los Angeles, CA betweenW the venue and the host. Sometimes the difference proves ֶלְֶך סְרִ יס ׁשֹמֵרהַ מהַ ּנָׁשִ ים; וְנָתֹון, תַמְרֻקֵיהֶ ן. ,rather inconsequential. An official Vashti could host a party for women invitation to a White House party but only insofar as it remained an Let Your Majesty appoint officers in does not necessarily come from extension of the king’s domain. Sure, every province of your realm to assemble the President, even if the President she could have a “mishteh nashim,” all the beautiful young virgins at the is hosting the party. Perhaps an but it would always be considered an fortress Shushan, in the harem under the underling signed the invitation, but extension of the “beis hamalchus” — supervision of Hegeh, the king’s eunuch, the insignia on top of the stationary the house of the king. The Megillah guardian of the women. Let them be makes it perfectly clear who is truly seems to subtly presage Vashti’s provided with their cosmetics. hosting. In the workplace, we often incipient desire for independence by The moment Esther is taken, however, desire to “be in the room.” Everyone introducing her party with the term she discovers that the “house of wants to be in the place where the “gam” — also. Her party was not women” was just a guise. Just five decisions are made. Less attention, convened on its own terms, but was a verses later, the title of the location however, is paid to who is hosting reactionary response that — just like “beis hanashim” is discarded, revealing the meeting. Once you’re invited, her husband — she too wanted a party the true destination — the beis does it even matter whose room it is? that would cement her monarchy. hamelech (Megillas Esther 2:8): A careful analysis of the invitations וַיְהִ י, ְבהִ שָמַ ע ֶ לְֶך ד ְבַוְדָ ר-הַ מתֹו, ּובְהִּקָבֵ ץ throughout the Megillah may provide נְעָ רֹות רַ ֹות באֶל-ׁשּוׁשַ ן הַ בִירָה, אֶ ל-יַד הֵ גָ י; crucial insight for some of the ִ וַ תּלָקַח אֶסְ תֵר אֶ ל- ֵבית ֶ הַלְֶך,מ אֶ ל-יַד הֵ יגַ ׁשֹמֵ ר discussions about space and gender הַ ּנָׁשִ ים. that are exceedingly relevant today. When the king’s order and edict was proclaimed, and when many girls were Whose Party Is This? The role of host appears again assembled in the fortress Shushan under prominently in the aftermath of the supervision of Hegai, Esther was also Vashti wanted to host her own party. Vashti’s death, when Achashverosh taken into the king’s palace under the Her husband, Achashverosh, indulged searches for a new queen. Initially, the supervision of Hegai, guardian of the her — but only to a point: search describes the destination for women. the women auditioning to be queen as Breaching the king’s space remains ּגַם וַׁשְִתי הַ ַמלְ ָכה, עָ שְתָה מִ ֵ הׁשְ תנָׁשִ ים-- ֵ בית, the “house of women” (Esther 2:3): a terrorizing prospect throughout ַ הַ מלְכּות, אֲׁשֶ ר,ֶ לְֶך לַ מאֲחַׁשְ וֵ רֹוׁש. the Megillah. Nobody, the Megillah ֶ לְֶךוְיַפְקֵ ד הַ מּפְקִידִ ים, בְכָל-מְדִינֹות מַ לְ כּותֹו, Queen Vashti also made a feast for emphasizes (see 4:18), is permittedוְיִקְ בְצּו ָ אֶ ת-ל-נַעֲרָ כ הה-בְתּולָ טֹובַת מַרְ אֶ ה women, in the royal palace of King to enter without prior invitation. It is אֶל-ׁשּוׁשַ ן הַ בִירָה אֶ ֵית ל-הַב ּנָׁשִים, אֶ ל-יַד הֵ גֶא .Achashverosh Esther 1:9 in this space that women, be it Vashti

42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 or Esther, lose their agency. Guests of Rivkah, who runs specifically to her ha’ish” — follows her husband — it the “House of the King” remain just mother’s tent when Eliezer asks her would have made sense that when the that — guests. The physical environs if there is room for hospitality in her holiday aspect of Rosh Chodesh was of the king are presented within the “father’s home,” takes her place in the withheld at the cheit ha’egel, it should Megillah as a telling imagery of the Matriarchy only when she perpetuates have been withheld as a holiday from king’s influence and control. the ohel of Sarah (compare Eliezer’s the entire population, regardless of requests to Rivka’s actions in Bereishis gender. If men, in the Beis Yosef’s Finding Our Place 24). Repeatedly, Tanakh has shown terminology, the “ikar” (primary), lost us that women are ultimately most it, then women, as “tafel” (secondary), Esther, seeing the pattern of special successful when they take charge of should have lost it as well. That, dominion exerted by Achashverosh, their own physical space. Once they however was not the case. Women develops a plan. To assert her establish their own home base, they were given Rosh Chodesh as their independence and agency, she can take decisive action. personal holiday. realizes that she needs to carve out The language of theBeis Yosef is her own space. She hosts her own So, What is Our Response? significant. Had women merely been party. Nowhere in the description “nigraros” — literally dragged along of Esther’s party does the otherwise Here too, the Megillah story is after their husbands — both in the ubiquitous term “beis hamelech” instructive. We need to entrust sin and the aftermath, Bnei Yisrael appear (See 5:4-5). Esther realizes women with spaces in which to would have been in a materially that to shift from a passive pawn operate with strength. Broadly, more compromised position. But into an active mechanism in the women have the opportunity to create by refusing to contribute their gold destiny of her people, she needs to spaces that represent morality in areas to the creation of the Golden Calf, self-determine. In a telling act of where the rest of society has failed. In the women saved the nation in that reciprocity for Esther’s insistence of situations where absence of respect moment and carved out their own her own space, after Haman’s demise for others humans has chipped away at holiday for the future. Because they it is she who is awarded the house of the very foundations of interpersonal were not tafel to their husbands at the Haman (8:1). Esther’s commitment relationships, women can build cheit ha’egel, they didn’t become tafel to her own sovereignty, epitomized them up again. There are appropriate when the holiday was taken away. by establishing her own place, is and effective ways for women to rewarded by her receipt of the place of take leadership roles and present Our spaces can define our agency. her enemy. themselves publicly (in person and in It is not enough for women to just be appended; they need to model Esther is not alone in equating her media) and help promote the value of all people. the attitudes and relationships that autonomous space with her capacity will cultivate healthy professional, for leadership. Devorah’s leadership is The example set by our matriarchs personal and religious interactions. described in the context of the tomer applies today. TheBeis Yosef, Orach That can only happen if women Devorah, the shaded area under the Chaim no. 417, elaborates on the develop arenas where such behavior palm tree where she adjudicated for Talmudic explanation for the is celebrated. Whether it is Esther’s the Jewish people (Shoftim 4:4). practice of women to refrain from party, tomer Devorah, ohel Yael, or ohel Later on, during the war initiated by melacha on Rosh Chodesh. While Sarah, the spaces that women create Devorah, Yael vanquishes the enemy the shalosh regalim parallel the can serve as templates for healthy in “ohel Yael” — the tent of Yael. While Avos, Rosh Chodesh was intended ecosystems of collective growth; she is described as “Eshes Chever as a holiday in honor of the twelve places where women not only invite, HaKeini” — her identity marked by Shevatim. However, with the cheit but also host. her husband — her place was uniquely ha’egel, the holiday was lost by the hers. Of course, this emphasis on space general population and retained by as a part of female identity began with the women. Beis Yosef notes that since the founding women of our nation. a woman is normally “nigreres achar

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 The Hidden Meaning

he Rambam in his Moreh Nevuchim (2:45) delineates eleven levels of prophecy. Rabbi Sandy Shulkes TEach level directly parallels the Rebbe and Director of Student Activities, 9th Grade, level of perfection achieved by the YULA Boys School, Los Angeles, CA prophet or holy person. In other words, the greater the prophet, the Better than all these sources is “they תניא, רבי אליעזר אומר: אסתר ברוח הקודש greater his/her ability to speak the fulfilled and accepted” — they fulfilled נאמרה, שנאמרה ויאמר המן בלבו. רבי word of God. For example, the first .in Heaven what they accepted below עקיבא אומר: אסתר ברוח הקודש נאמרה, and lowest level of Divine inspiration שנאמר ותהי אסתר נשאת חן בעיני כל described by Rambam is when one The Gemara explains why each רואיה. רבי מאיר אומר: אסתר ברוח הקודש speaks with the “the spirit of God” opinion has a flaw until we arrive at נאמרה, שנאמר ויודע הדבר למרדכי. רבי (Ruach Elokim), and culminates Shmuel’s proof. For example, R. Akiva יוסי בן דורמסקית אומר: אסתר ברוח הקודש with Moshe Rabbeinu’s level, which assumed that no human could have נאמרה, שנאמר ובבזה לא שלחו את ידם. in terms of transmission and clarity written that everyone found Esther אמר שמואל: אי הואי התם הוה אמינא מלתא is a qualitatively different type of attractive, as how could one person דעדיפא מכולהו, שנאמר קימו וקבלו — קימו prophecy than that of all of prophets. possibly know that? So, it must be למעלה מה שקיבלו למטה. Rambam goes on to explain that each that Megillas Esther was Divinely of the three sections of Tanakh was inspired. However, one could make written with hierarchical levels of the case that everyone found beauty Divine inspiration. The Torah, being in her because she appeared to each the direct word of God, was written as though she was a native of the with the highest level; the Prophetic onlooker’s country. So we need not (Navi) books were written with a invoke a Divine perspective to explain lower level of prophecy; and finally the verse. the books of K’suvim (Writings) Eventually, the Talmud accepts the with an even lower level of Divine last proof suggested by the Amora inspiration. The inclusion of Megillas Shmuel. But since the Talmud knew Esther within Tanakh shows that that the last opinion had no flaw, what Chazal deemed it to be written with a did the Talmud gain by recording four level of Divine inspiration. Tannaitic opinions that are rejected Although Esther is listed as one of the one after another? There must be seven prophetesses, the Gemara, in R. Eliezer said: Megillas Esther was something we can learn from those Tractate Megilla 7a, retells the story of written with Ru’ach ha-Kodesh. We four proofs even if they are rejected. Esther’s failed attempt and eventual learn this from “Haman said in his heart Before we read the Megillah on success to include Megillas Esther (the king wants to honor me)”; R. Akiva Purim night, we make the blessing within Tanakh. The Gemara there says, we learn this from “Esther bore al mikrah megillah, without noting details the argument among the early grace in the eyes of all who saw her.” which Megillah we are reading. One Sages as to which verse in Megillas R. Meir learns this from “The matter would have thought that the blessing Esther proves that it was written with became known to Mordechai.” R. Yosi should be “al mikra Megillas Esther.” Divine inspiration: ben Dormaskis learns this from “They It appears that the blessing itself is did not take from the spoils.” Shmuel: hinting at a deeper notion of the word

44 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 “megilla.” Since God’s hand remains is directing our everyday lives even if scene that could be glanced over hidden in the natural world, and yet is we do not always feel that way. God’s without recognizing its significance. intertwined within the natural course directing hand can be found in the Whether it was Esther, Mordechai of events, it’s easy to go through life narrative throughout the storyline of or Haman: each of their thoughts and not recognize His directing hand the Megillah, which is demonstrated and actions were part of the grand in our everyday lives. Megillas Esther through the verses the Tanna’im scheme of events unfolding in the is therefore called “the megillah,” mention in the Gemara. Each Tanna Megillah. This understanding gives us as the very nature of the book is to focuses on a different character or a deeper insight into why the Talmud megaleh (to reveal) the hidden. So records the various rejected opinions while the word “megillah” usually only Megillas Esther is the of the Tanna’im. Keeping in mind the refers to the fact that a book is a scroll, goals of the Megillah, it’s important by Megillas Esther, it is called “the book that leaves us with to read through the entire story and megillah,” hinting at the fact that it is the final lesson for living see that God is directing each move, the ideal type of megillah: one that step and thought. We should not lives up to the literal sense of the word in exile, namely that God only appreciate that Hashem saves and to its exposition. is directing our everyday the Jewish people and turning the Indeed, Megillas Esther is the book lives even if we do not whole story around, but we should that leaves us with the final lesson go through each verse and try to see for living in exile, namely that God always feel that way. God’s Divine intervention in each event.

A number of commentaries ask: The Gemara’s discussion about whether Esther was written with Divine inspiration is really about whether the book itself was a Divinely ordained book or whether it was a personal recollection of the events. Nobody ever questioned whether Mordechai and Esther were prophets. Why then does the Gemara prove that the book was Divinely ordained from various verses that prove that they knew things that only those with prophecy could have known? How does this prove that the book itself was Divinely ordained and not personal recollections of the events that also include a recollection of their prophetic visions? R. Yehonatan Eibeschitz, Ye’arot Devash 2:2, suggests that Mordechai and Esther were very humble people. If they were writing a book of personal recollections, they would not have included parts that hint to their being prophets. The only explanation for including these hints is because the book itself was Divinely ordained and they were not given the choice as to whether to include these hints. Torah To Go Editors

45 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Purim: Finding Meaning and Passion in Our Mitzvos hen we reflect on the story of Megillas Esther, we tend to think about Rabbi Elon Soniker greatW courage, heroic sacrifices and Faculty, YU High School for Boys, New York, NY hidden miracles. However, what Rabbi, Cong. Anshei Shalom, West Hempstead, NY can easily get overlooked due to the happy ending, is that the Jewish People of Shushan (and throughout In Chapter 4 of Megillas Esther, after the Jewish People had not been the kingdom of Achashveirosh) faced the letters proclaiming the upcoming threatened with this level of danger in a real and serious danger. In fact, the destruction of the Jewish People a very long time. What are they guilty Midrash (Esther Rabba 7:14) explains were sent out, the entire Jewish of? Are they guilty of not beautifying that Haman’s decree of destruction nation began to mourn. Mordechai, the mitzvos or are they guilty of not described in the Megillah was actually the leader of the Jewish People, even observing the Ten Commandments? arrived to work at the gates of the written in the Heavens and accepted In other words, what horrible sins palace in sackcloth and ashes. When by Hakadosh Baruch Hu Himself. did Klal Yisrael commit to be guilty Queen Esther heard that Mordechai What was the generation guilty of in of such a terrible decree? If I were showed up dressed this way, she the Heavenly Court that this decree Esther, I would have suggested sent her messenger with a change of was seemingly justified? something extreme — like her second clothing, because she felt it was not About 1,800 years ago, the students suggestion: Are they no longer appropriate to be in the palace dressed of Rabbi Shimon bar Yochai asked keeping the Ten Commandments? in sackcloth. Mordechai refused to their Rebbe this very same question If that is the case, then we could at change and Esther asked what was (Megilla 12a). As the expert teacher least understand the harsh response going on (al zeh v’al mazeh — 4:6). that he was, Rabbi Shimon bar Yochai and the grave danger. However, challenged his students to offer the Midrash writes that Esther had their own thoughts before sharing another suggestion: Maybe the his answer. The students felt that Jewish People are not fulfillinghiddur the decree was because the Jews of mitzvah and not beautifying the Shushan attended and enjoyed the mitzvos. feast of Achashveirosh, while Rabbi Did Queen Esther suggest that Shimon bar Yochai explained that it 1 because the Jews of Shushan were was a result of worshipping an idol. not buying the nicest esrogim on However, according to the Midrash, Sukkos or using the nicest shofar there seems to be something else on Rosh Hashana they deserved a The Midrash Esther( Rabba 8:4) that contributed to the dire situation; decree of destruction? Why would explains that Esther was not simply something that was missing from that contribute to such a harsh decree asking why Mordechai insisted on the life of the Jewish People and against the Jewish People? We can remaining in his mourner’s clothing. something that we can think about as begin to answer with a Gemara Rather, like the students of Rabbi well as we celebrate Purim. (Megilla 13b), which seems equally Shimon bar Yochai, she noted that as puzzling. When Haman unveiled

46 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 his plan to Achashveirosh to wipe and without passion. There was no its most basic level. Rather, we want out the Jewish People, Achashveirosh enthusiasm or excitement. No feelings it to be beautiful, which expresses our was nervous that Hashem would or emotions. Their heart was not in it. appreciation of the mitzva and our punish him as He did to Pharaoh in love of Hashem.2 This explains why the Midrash Esther( Egypt. Haman told Achashveirosh Rabba 9:4) describes that the turning Of all the on our that he had nothing to be worried point of the Megilla in the Heavenly calendar, Purim is one of the most about because the Jewish People were Court was when Hashem heard the joyous and celebrated. The festive sleeping through their fulfillment of passion-filled cries and prayers of meals, the costumes, the singing and the mitzvos (see Maharsha there). the Jewish children in Shushan after dancing and the friendly exchange of Rabbi Avraham Shmuel Sofer (1815- Haman said that he would murder mishloach manos all contribute to the 1871), in his Ksav Sofer, explained them the next day. Those heartfelt jubilant atmosphere of the day. We that Haman did not claim that the tefillos had the same effect as a shofar certainly do not sleepwalk through Jewish People were not keeping the on Rosh Hashana and caused Hashem the mitzvos of Purim. Rather, we mitzvos — because they were. If to move from His seat of judgment perform them with excitement, fervor they were not observing the mitzvos, to His seat of mercy. Because of and delight as we recognize the value then Achashveirosh would have had this, Hashem ripped up the decree of these cherished and passion-filled nothing to worry about. Rather, of genocide and replaced it with moments of spirituality and meaning. they were executing the mitzvos, salvation and protection. Purim is a day to inject additional but there was something missing feeling and focus into our mitzvos Maybe this is what Queen Esther in the performance — they were and open our hearts to grow in our meant when she suggested to sleepwalking through the mitzvos. relationship with Hashem. Mordechai that the Jewish People When a person performs an action were guilty of this terrible decree Of course, the celebration of the day is while sleepwalking, the action might because they did not beautify the also an opportunity to communicate look correct. However, there is mitzvos. We beautify that which is to our children the value and priority something missing — it is devoid of important to us and that which we of the Torah and mitzvos in our lives any meaning. It is empty, thoughtless are passionate and enthusiastic about. by exhibiting the enthusiasm, joy and absent-minded. If our home is important to us, we and meaning that we have in our performance of them. There is no Mitzvos are not meant to be dry beautify our homes. If our phone is better way to educate our children and robotic actions — they are important, we upgrade to the newest than by showing them through our supposed to be alive and exciting. The and fastest phone. If our clothing is own actions, and being their greatest mitzvos are full of value, depth and important, we keep up with the latest role models. holiness. They are opportunities to styles and fashions. connect with Hashem and develop If our mitzvos are important to us, Wishing you and your families a a meaningful relationship with Him then we try to make them beautiful meaningful and joyous Purim. by feeling His presence in our lives. — both the objects that we use to do However, in order to accomplish this, the mitzva as well as the way that we Endnotes we must be mindful and conscious in perform them. Hiddur mitzva is not our deeds. just a nice thing to do — it represents 1 See Rashi here and Tosfos, Kesubos 33b, for further discussion regarding this issue. The Jewish People in the Purim story how much of a priority the mitzva is. were going through the motions of the If the mitzva is something that we care 2 This can also explain why the Gemara (Shabbos 88a) writes that the Jewish People mitzvos and it looked, on the surface, about and cherish as an opportunity to fulfill the will of Hashem and received the Torah again on Purim, but this like everything was alright. But the time around it was done voluntarily and connect to Him in a meaningful way, actions were being done by rote willingly. then we do not perform the mitzva on

47 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Video Conferencing the Megillah ost mitzvos are performed in private, and there is no inherent value to the Rabbi Aryeh Stechler Mspecific mitzvah when performed in , Heichal Hatorah, Teaneck, NJ public. Conversely, there are many halachic obligations that require a minyan, such as Kedusha, Kaddish whether video-conferencing meets quotes many authorities who rule and Krias HaTorah. These mitzvos those qualifications. [This article is that Megillah should be read only cannot be performed at all privately. not intended for psak halacha or to with a minyan, and if no minyan is Megillah is rare in that it is a mitzvah address the meta-halachic issue of present, the Megillah is read without a that can be performed privately, and use of technology to perform mitzvos beracha. Why would Megillah require yet we recommend it be read with a in a different manner than previous a minyan? He quotes Rabbeinu minyan. generations. These matters should be Gershom, “that there is no obligation This unique quality of reading the discussed with poskim.] on each individual to read the Megillah raises interesting questions Megillah.” based on today’s technology. Can The Mishnah inMegillah 23b, lists we combine ten people who can many obligations that require a see and hear the reader via the minyan, such as Krias HaTorah. The internet? Alternatively, if ten people Gemara there explains that this is are together in one room and that derived from the Torah, “venikdashti reading of the Megillah was broadcast besoch bnei Yisrael” — I will be live via video-conference, would sanctified among the Jewish people others watching on their phones or (Vayikra 22:32), which teaches us computers at home be considered part that all “devarim she’b’kedusha” — of the minyan? [Note: according to sanctifications of G-d’s name may the majority of poskim, hearing the only be performed among members Megillah via the internet does not of klal Yisroel. Devarim she’b’kedusha constitute “hearing” the Megillah at are not obligations on the individual, all. However, for the purposes of this Is a Minyan Needed for rather each congregation (tzibur) article, we will assume the lenient Megillah? of ten men is obligated to complete position of the Chazon Ish, quoted by these communal responsibilities as a Rav Shlomo Zalman Auerbach, zt”l, The Gemara, inMegillah 5a, debates collective unit. Krias haTorah is the (Minchas Shlomo 9, fn 4) who permits whether a minyan is needed for obligation of the tzibur and thus is the use of a digital sound if the listener Megillah. According to Rav, Megillah an act that can only be performed by hears it without a delay.] This article read at its normal time, on the 14th, a tzibur. Therefore, if you miss Krias will analyze the enhancement of the does not require a minyan. Rav Asi haTorah, you are not required to make megillah when read in a minyan, the argues that all Megillah readings it up. According to the Mordechai, qualifications needed for those to require a minyan. Megillah, although not listed in the form and participate in a minyan and The Mordechai,Megillah no. 782, Mishnah as a davar she’b’kedusha, is

48 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 subsumed under Krias HaTorah, and that each Jew must fulfill. The goal of discharged their obligation. However, therefore may not be read without a reading the Megillah is pirsumei nisa, Rav Tzvi Pesach Frank (Mikraei minyan. publicizing the miracle. Educating Kodesh 50) argues that if one person However, most Rishonim codify the ourselves individually about the still has not read Megillah, he may opinion of Rav that Megillah does Megillah is considered a sufficient read in front of nine others who have not require a minyan. The Rema adds fulfillment ofpirsumei nisa. However, already fulfilled their obligation, the bigger the audience, the greater and he is considered to have read (OC 690:18) that a beracha before the Megillah may be recited at a reading the pirsumei nisa. According to this the Megillah with a minyan. This without a minyan. The Ramban approach, the recommendation of is because the minyan for Megillah proves that Megillah does not require an audience of ten relates to how is a personal reading whose goal a minyan from the fact that the information is most effectively is to spread the miracles to a large Mishnah does not list Megillah as a publicized. The Gemara inKesubos audience. Marketers often repeat the (7b) relates that when Boaz wanted same message to further and deepen davar she’b’kedusha. to spread the newly derived laws their message. And yet, the (OC permitting marrying Moabite women, 690:18) recommends that all efforts he was advised to communicate the Geographic Location be extended to read the Megillah ruling to ten people. Ten individuals with a minyan. According to these represent the critical mass that enables How close do the ten people need to Rishonim, Rav agreed that the information to effectively become be to each other in order to combine optimal way to read is with a minyan, public. to form a minyan? The Bavli Berachos( and only believed that b’dieved, ex post 50b) says that two groups who eat facto, if read privately, one fulfilled the Based on this unique role of minyan for Megillah, poskim suggest many in the same house and can see each mitzvah. Furthermore, according to other form a zimun of ten. Tosafos most poskim, the beracha following differences between the minyan of Megillah and the minyan of davar quotes from the Yerushalmi that even the Megillah is only recited at if they are in two houses, as long as Megillah readings of ten. she’b’kedusha. According to most poskim, women, who cannot make up the groups can see each other and If the role of minyan at Megillah is not a minyan for devarim she’b’kedusha, hear the benching, they may combine. required, then Megillah is not a davar can make up the minyan for Megillah The Rashba in a teshuva (1:96) posits she’b’kedusha. In that case, what is (see Rema OC 690:15). The reason the possibility that this same criteria this unique enhancement to Megillah that women are counted only for the applies to all devarim she’b’kedusha. when read with ten? minyan of Megillah is that women, Based on this, the Shulchan Aruch as an audience, are no different (OC 55:14) quotes from the Orchos Pirsumei Nisa: Marketing the than men. For davar she’b’kedusha, Chaim that someone standing outside Miracle a sleeping man may count toward a the shul is part of a minyan as long as minyan. However, a sleeping person the following conditions are met: he A popular explanation for seeking a cannot be counted for Megillah, can see some of the people in the shul, minyan for Megillah is based on the because the miracles are not they can see him, and he can hear the comments of the Ramban (Milchamos publicized during their nap. Those chazan. TheMishnah Berurah 55:52, HaShem, Megillah 3a). The Ramban who have been excommunicated decides that it is ideal not to rely on suggests that in the cases of the cannot count toward a minyan for this ruling unless absolutely necessary. devarim she’b’kedusha listed in the davar she’b’kedusha, since it is reserved Can we infer from the ruling of Mishnah, such as Krias haTorah, for members of the community. the Shulchan Aruch that ten people there is no personal obligation on However, they may be counted for hearing the Megillah via video- any individual. Rather each tzibur a minyan of Megillah, because the conference can form a minyan? The of ten men is obligated to complete miracles are still being publicized. Shulchan Aruch (OC 55:13) also these communal responsibilities as For davar she’b’kedusha, we can’t says that the minyan for a davar a collective unit. In contrast, reading always count those who have already she’b’kedusha must be in the same the Megillah is a personal obligation

49 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 physical location — “bemakom ten via video-conferencing would Megillah through a digital medium is echad.” If the Shulchan Aruch requires be considered a valid minyan for a valid form of hearing the Megillah.] everyone to be in the same location, Megillah. why does the Shulchan Aruch include However, Birchas Refael, Purim no. Megillah as Model for the those outside the shul? The most 51, quoting the Ran, argues that the Power of Technology logical understanding is that while all Gemara refers only to a case where ten must be in one location, for the there are ten people in the shul, Considering that a video-conference purposes of , one davar she’b’kedusha and the one standing outside is the of the Megillah might lead to a “super location is defined as those who can eleventh man. Even though for a davar pirsumei nisa” highlighted for me that see/hear each other, even if they are she’b’kedusha one can only fulfill the we must work to expand the ways in outside of the room. However, those mitzvah in the location of the minyan, which technology can spread Torah who are clearly in different locations, the need for ten differs with regard to to all Jews across the world. Most despite the fact that technological Megillah. As long as there is a group Orthodox discussions about internet advances allow video-conference of ten who are in the same location, and technology center on extremely participants to see and hear, could not the mitzvah of pirsumei nisa has been important areas of concern, such as combine to form a minyan. fulfilled, and anyone else who can access to inappropriate material, the However, Shulchan Aruch (OC 55:13) hear that reading is participating in the waste of time and loss of focus. Our rules that if someone can hear the enhanced pirsumei nisa. Rabbis teach us that all great weapons chazan, regardless of how far he is of destruction were placed in the These Rishonim, although they equate from the chazan, he can answer and world because they have much greater forming a minyan for pirsumei nisa respond to . powers to do good. I believe that devarim she’b’kedusha and Megillah, seem to be suggesting This is based on the opinion of Rabbi Hashem has placed us in a generation the following major difference: in Yehoshua ben Levi ( 85b) of such great technological tools Pesachim order to be a full-fledged member of that “there is no iron wall that can with the expectation and challenge the minyan for pirsumei nisa, a person blockade the Jewish People from that we spread and enhance the might need to be in the same room as Hashem.” The commentators debate messages of the Torah in ways never ten others. However, with regard to whether this only permits the person fathomable to previous generations. Megillah, as long as the chazzan is in a far away to to Hashem has afforded our generation respond devarim location with ten, everyone else who , or whether he is actually this nuclear Torah weapon in order she’b’kedusha can see and hear, perhaps even via part of the minyan. to increase knowledge and honor of video-conferencing, despite being in a G-d the world over, and we have only With regard to the geographic different physical location, are part of scratched the surface of its potential location of the minyan for Megillah, the minyan. power. Certainly the existence of the Gemara ( 27b) states that RH Furthermore, it could be suggested numerous Torah websites and apps, someone listening to the Megillah that not only can the Megillah be Skype shiurim, and shiur banks outside the shul has fulfilled his read publicly in this way, but the highlights our successes. But if a responsibility of Megillah with a community should provide a Megillah- popular music video can have 4.7 minyan. The Ritva writes, “to combine reading via video-conference. This billion views on YouTube, then it is for a , we require davar she’b’kedusha would afford those individuals who clearly within our communal power one domain ... but anything that does are unable to attend a minyan to to spread Torah to the entire world. not require ten, such as shofar and hear the Megillah with a minyan. In It should be our mission to use the Megillah, one fulfills the obligation addition, we can debate whether it technological tools to do no less even if not in the same domain.” Rav would be a “super pirsumei nisa” if than publicize G-d’s miracles to all Tzvi Pesach Frank (op. cit) argues all the Jews in the entire world (or of the land and to hear every Jew and that there is no requirement that all in a particular time zone) would all of the world’s children proclaim ten people be located in the same combine via video-conference to form “HaShem Melech.” physical location to form the minyan one global Megillah reading. [This of Megillah. Perhaps, according to assumes the position that hearing the the Ritva and Rav Frank, combining

50 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 How the Mitzvot of Purim Unmask Us

very year on Purim we encounter a halacha that confuses and confounds Rabbi Joshua Strulowitz Eus, and for many, offends our Judaic Studies Faculty sensibilities. The joy of Purim YU High School for Girls, Holliswood, NY can be hampered by the dread of pervasive drunkenness that, if done correct intentions, but a severe sin if מזו שהוא גורם לגילוי עריות ושפיכות דמים incorrectly, can change the mood of ?done for the incorrect reasons וכמה עבירות זולתן. Purim from simcha shel mitzvah to simcha shel holelut (an empty, selfish “One is obligated to get intoxicated on In an attempt to better understand this exuberance). My goal in this article Purim”: This does not mean to actually concept, let’s look at an oft-quoted is not to present a halachic analysis get drunk, because becoming intoxicated Gemara in Eruvin 65b (translation is of the concept of drinking on Purim, is completely prohibited and there is no based on Rashi): but a hashkafic approach to this greater sin than that. It causes sexual בשלשה דברים אדם ניכר: בכוסו, ובכיסו, .mitzvah, as well as its limitations. immorality, murder and many other sins ובכעסו. Truth be told, it is bizarre to have a In regards to three things we can tell the mitzvah that promotes drunkenness, quality of someone’s character: How he since as a whole it is considered handles himself when drunk, if he acts to be an unsavory, if not outright honestly in his financial dealings, and if prohibited, behavior. The concerns about intoxication are he is excessively harsh in his anger. not trivial. They are written in stark and As the Rambam writes in Hilchot Deot These three elements are a window 5:3: alarming language. How then could it not only be allowed, but become a into the soul, showing a person’s mitzvah one day out of the year? true nature. We are often skilled at וכל המשתכר הרי זה חוטא ומגונה ומפסיד putting on a good face and showing חכמתו, ואם נשתכר בפני עמי הארץ הרי זה Rav Moshe Isserles, in his gloss on the our best selves to the world, but once חילל את השם. Anyone who gets drunk is a sinner, is Shulchan Aruch, Orach Chaim 695:2, intoxication, money or anger are repulsive and causes himself to lose his attempts to find a happy medium involved, the real person emerges wisdom. If one gets drunk in front of when he writes: from behind the mask. ואחד המרבה ואחד הממעיט, ובלבד שיכוין the masses, then it is a desecration of In that vein, it speaks to a prominent לבו לשמים. Hashem’s name. theme of Purim: the true face emerging When discussing the idea of getting Whether one drinks a little more than from behind a masked identity. In drunk on Purim, Rabbi Yosef Karo in usual or a lot more, it is vital that his fact, we see the true form of many the Beit Yosef, Orach Chaim no. 695, intention only be for the sake of Heaven. characters in Megillat Esther by their puts it in even stronger terms: While the Rama is sending the message interaction with koso, kiso and ka’aso. that abusing alcohol for illicit reasons חייב אינש לבסומי בפוריא לא שישתכר is not a mitzvah, how can there be an שהשיכרות איסור גמור ואין לך עבירה גדולה action that is a mitzvah if done with the

51 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Koso (Intoxication) (sending of gifts),matanot la’evyonim Ka’aso (Anger) (charity), and mishteh (feasting). The first element is intoxication, The Megillah 3:5 makes it clear that Each of these mitzvot shows that which plays a major part of the Purim Haman’s downfall begins with his every Jew’s goal is to act exactly the story. The entire episode begins with anger: opposite of Haman and Achashverosh. the following verse in Esther 1:10: וַ יַרְ א הָמָ ן כִי אֵין מָרְ ֳ דכַ יֹרֵ כעַּומִׁשְ תַחֲ הוֶ לֹו The idea of getting drunk on Purim ַ וִ י ָ מלֵ א הָ מָ ן חֵ מָ ה . is to show our true essence, and that ַביֹום הְַבִ שיעִ ְ י כטֹוב לֵ ב הַ ֶ מלֶ ְך ַביָיִן אָמַ ר it is different than Achashverosh’s. And Haman saw that Mordechai did notלִמְהּומָ ן ... On the seventh day, when the King’s However, as the Rama says, if one bow down to him and he became filled heart was merry with wine, he said to does not do so for the sake of Heaven, with rage. Mehuman... then not only has he not fulfilled any Haman was the second most powerful The story of Purim really begins with mitzvah, he has demonstrated that he person in the world. The ruler of the Achashverosh’s demand for Vashti is no better than Achashverosh. largest empire the world had ever seen to parade herself in front of a large relied on him for advice. Why couldn’t crowd, and her refusal to do so. Why Kiso (Money) he overlook a perceived slight from an was his intoxication a necessary ordinary citizen? Why did he decide component of the story? The Gemara, As Haman makes his case to destroy to make all-out war with Mordechai’s in Megillah 12b, explains that in the Jews, he offers 10,000 silver talents nation when they posed no threat to Acheshverosh’s drunkenness, his to sweeten the pot (Esther 3:9). It is him or the empire? conversation devolved into vulgarity, unclear if Achashverosh accepts the Because Haman, to his core, was a which ultimately led to him bragging offer (3:11), but Mordechai does petty, bitter and vindictive man. His about his wife’s beauty and attempting reference the monetary amount (4:7) anger consumed him to the point to drag her out in front of the masses and Esther tells Achashverosh that that it was all he could focus on. As to showcase his prize. His intoxication her people were “sold” (7:4), which the Gemara, Megillah 19a, explains, brought out his essence, and it was not may indicate that Achashverosh Haman became obsessed with the flattering. did in fact accept the bribe. Many assume that the reason Haman felt Jews because of Mordechai’s refusal The Gemara’s description is very the need to offer money was to offset to bow to him, and this obsession telling: Achashverosh’s concern that if the resulted in his and his family’s demise. Jewish people were killed, he would Clearly, Haman’s true colors are שישראל אוכלין ושותין, מתחילין בדברי תורה .lose their tax revenue. revealed from his anger ובדברי תשבחות. אבל אומות העולם שאוכלין ושותין - אין מתחילין אלא בדברי תיפלות. The repulsive idea that money was On Purim we do the opposite. We When Jews eat and drink, they begin a primary factor in the decision give mishloach manot, gifts of food with words of Torah and praise to to commit genocide highlights to one another. Instead of relating to Hashem. However, when the nations of the importance that Haman and each with anger jealousy and conflict, the world eat and drink — they begin Achashverosh placed on money. In we promote peace and unity with with words of immorality. contrast, the mitzvah of matanot gifts and show that we are the exact This contrast between how Jews and la’evyonim is meant to show our opposite of Haman. non-Jews behave in celebration can relationship to money. In fact, the Ultimately, our goal on Purim is to serve as a model to understanding Shulchan Aruch writes (Orach Chaim unmask our true souls and show the our central question. On Purim, 694:3) that we should give freely on purity we hold within. May we always we demonstrate our essence, and Purim, and that we should give to approach Purim with that mentality contrast it with the essence of Haman any and all who ask for tzedakah. We and allow it to define our Purim. and Achashverosh. In the Megillah are showing our essence in how we celebrations. (9:22) we learn of three quintessential behave with our money, and that it mitzvot of the day: mishloach manot is the exact opposite of the greed of Haman and Achashverosh.

52 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Living in a Walled City

he opening Mishnah in Tractate Megillah teaches us that the Megillah is read on Rabbi Meir Tannenbaum Tdifferent days depending on one’s Judaic Studies Principal, location. Those who reside within a Yavneh Academy, Dallas, TX walled city from the time of Yehoshua bin Nun read the Megillah on the fifteenth day of Adar, while those onslaught on the thirteenth day of The Ran,Megillah 1a, questions the who live in all other cities (except for Adar, understood that they had just Ramban’s assertion that the walled Shushan) read the Megillah on the witnessed an incredible miracle and cities did not experience the same fourteenth day of Adar. The Ramban, recognized the need to celebrate on miracle as those in the unwalled cities. Megillah 2a, is very puzzled by these the fourteenth. However, those in the He rightfully claims that the wall unique laws. We never find that one walled cities, who were unafraid from would only have provided protection particular mitzvah has two different the very onset of the original public from any outside invaders, but what time frames within which to fulfill the announcement, were not convinced protection would a wall have provided mitzvah. If the Torah itself never calls that they needed to celebrate until against the dangers from within for such a distinction, why should a Mordechai and his court ordered the their own city? Certainly, there was rabbinic holiday such as the festival enactment of the festival for them a risk from inside their own cities of Purim allow for any deviance? as well. Because they were unafraid from their very own neighbors and Furthermore, the Talmud in Tractate of any danger, their festival remains fellow residents. These Jews could Yevamot 14a, derives from the words secondary to those in the unwalled very easily have been murdered by “Lo Titgodedu” (Deuteronomy 14), cities, and therefore is not observed their neighbors within the walled that we should not allow the practice until the following day, the fifteenth cities. There was no less danger to the of noticeably different halachic day of Adar. residents of the walled cities than to customs, lest it give the appearance those of the unwalled cities. They too of there being two . Yet should be observing Purim on the the Talmud is very clear that the fourteenth day — why should there Megillah is read on two very different be any distinction between walled and occasions; why does this particular unwalled cities? mitzvah require two time periods? Perhaps the answer to the Ran’s The Ramban suggests several question lies in a sad statement of approaches to understanding this Jewish reality. The Jews within the unique halachah. In one explanation, walled cities certainly should have he explains that the Jews of the feared the dangers from within their walled cities did not fear impending walls as much as from outside their violence because they felt safe and walls. Yet the reality is they did not. protected in their towns. Only the They felt safe and protected by their inhabitants of the unwalled cities neighbors and gentile friends. They felt the dangers of being exposed never envisioned that their very own and open to foreign invasion. These friends, acquaintances, and colleagues people, who survived the potential would turn on them and murder

53 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 them. However, as history has proven the “walled cities” never considered any other period in history? Is there repeatedly, this is pure fantasy, and bowing down to a mere mortal like any connection between Yehoshua the tragic fallacy of Anti-Semitism. Haman. In their eyes, sacrificing and walls? Is he somehow intrinsically Far too often we have sought shelter their life for G-D’s honor and dying a related to the festival of Purim? The and sanctuary from our non-Jewish martyr’s death was not to be dreaded, Rebbe explains that the verse (Shmot neighbors, and far too often they have but rather eagerly anticipated much 33:11) describes Yehoshua as the failed to deliver. From the Inquisition like the famous tale of Rabbi Akiva’s young lad who never left the tent. He to the Holocaust, the Crusaders to martyrdom. They never feared sin was the very epitome of “living within pogroms, the message of “Al tivtichu before and never feared death now. It is the walls.” He was a man who would b’ndivim, do not trust in princes” only the people of the unwalled cities, not and could not have been tempted (Psalms 146) rings awfully loud and those who lacked this impenetrable to worship a mortal. He did not terribly tragic. The Jews should not moral fence and felt no security in their have mortal fears of failure or death, have trusted their neighbors and they religious beliefs, who felt fear. It is these because his life inside his tent was a should have realized the dangers from Jews, who were tempted to placate purely spiritual existence. within the wall, but they did not. They Haman and acquiesce to his demands Today we live in unwalled cities. thought they were safe and did not in the name of self-preservation, While we do not face a constant realize the magnitude of the miracle who feared the impending decrees physical threat, we certainly face a that G-D had performed for them. of annihilation. For these Jews of the spiritual threat. This danger comes unwalled cities, their salvation on the The Chiddushei HaRim, R. Yitzchak both from within our communities thirteenth was cause for immediate Meir Alter (the first Gerrer Rebbe, and from the culture and society on celebration on the very next day. cited in Siach Sarfei Kodesh pg. 219), the outside. While there is no way However, because the Jews of the suggests an alternative homiletic to ensure that we and our families walled cities weren’t fearful of sin, nor interpretation to understand the will remain safe and secure in of dying a martyr’s death, they felt no Ramban. The Rebbe explains that these these volatile times, we can look to need to declare a festival and therefore two different locales don’t refer only to Yehoshua for inspiration. His timeless their festival remains secondary and places, but actually to different types of message to us is to create our own tent delayed until the fifteenth. people within the Jewish community. and never leave it. A tent is unique in Those that live within the walled cities According to this interpretation, it that it allows access to and interactions from the time of Yehoshua refer to is understandable why a walled city with the outside world, yet it still those within the Jewish communities is determined to be walled only if its provides comfort and security. We who feel secure in their faith and wall dates back to the time period of can engage with the world around us, protected by their trust in G-D. These Yehoshua bin Nun. At first glance this yet still remain rooted and protected Jews understood that the impending condition seems to be completely within the secure and protective walls disaster was a result of their willingness arbitrary; why should the time be of our personal religious tents. to bow down to Haman. The Jews of determined by Yehoshua’s era over

The Torah describes Yehoshua as the young lad who never left the tent. He was the very epitome of “living within the walls.”

54 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Loshon Hara You’ve Got to Hear

he Gemara elaborates on a fateful conversation between Haman and Achashveirosh, Rabbi Zacharia Weitz Tin which Haman convinces him to Upper School Judaics Curriculum Coordinator, approve his plans to, Heaven forbid, Columbus Torah Academy, Columbus, OH decimate the Jewish People: אמר רבא ליכא דידע לישנא בישא כהמן אמר whom we’ve named our children for of this nature: “The scholars are ליה תא ניכלינהו אמר ליה מסתפינא מאלקיו millennia. Yet, because there were thriving, but the laymen are spiritually דלא ליעביד בי כדעבד בקמאי אמר ליה ישנו ”.components of our nation who were stagnant מן המצות אמר ליה אית בהו רבנן אמר ליה disengaged, Hashem deemed us, chas Whether you are a scholar or a עם אחד הן. v’shalom, worthy of annihilation. Rava said: Haman was a most skillful layman, this is a rather staggering slanderer. Haman said, “Let’s destroy On a deeper level, the Vilna Gaon (to prognosis of our situation in Exile and them.” Achashveirosh said, I am Esther 1:1, Remez) famously tells us our hopes for redemption. But why is concerned because “Things did not end that Megillat Esther represents our partial disengagement so devastating? well for the enemies of Hashem’s People nation’s relationship with Hashem and Why isn’t the presence of thriving in the past.” Haman reassured him: our struggle with the Evil Inclination. sages at least a tolerable state for the “The Jews have been sleeping (yashnu) Every place it says the word Jewish people? “ ” it refers the Almighty, in respect to their mitzva observance.” HaMelech On a practical level, Hashem while the word “Achashveirosh” refers Achashveirosh said: “But aren’t there dispatched every Jewish soul with a to the Sages?!” Haman retorted “Am Echod; Yeitzer Horah. unique and vital contribution to the they are One People.” ultimate goal of expressing Hashem’s Megillah 13b kingdom on earth. Bereft of the TheS’fas Emes ad loc. explains that collective contributions of most Jews, Haman was indeed correct and we have failed to make this world a accurately understood the essence of G-dly place. We are a dull “Light onto the Jewish people. We are collectively the People” and have ultimately failed responsible for each other. A Jewish our purpose. people with rabbis observing Perhaps we could share a similar Torah while the rest of the nation insight to develop the idea. Arguably, is disengaged is a Jewish people the most popular d’var Torah on deserving, G-d forbid, of demise. Sukkot is a midrash, Vayikra Rabbah With this understanding, the It is important to note that this was 30:12, that analyzes the four species acceptance of Haman’s accusation a truly remarkable generation. In and the four general categories of symbolizes something truly colossal; addition to Mordechai and Esther, Jews they symbolize. From those G-d Himself, so to speak, agreed this generation included tzadikim possessing both Torah and mizvot — with this piercing criticism of our the likes of Daniel, Ezra, Nechemia the etrog, down to those possessing people. The true mechanics of what and Malachi! These are individuals neither — the aravot, we grasp all could grant the Hamans of history who have entire books of Tanach four categories. The message of the the traction to implement a plan to honoring their accomplishments — midrash is that, through the mitzvah destroy G-d’s People is an accusation singularly righteous individuals after of the four species, Hashem is

55 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 conveying to us His desired social and and “multiple intelligences.” It is an approaches to teaching Navi. I spiritual state of our nation; an aguda, immense mistake to approach these as passionately believe that helping a unified team, comprised of these “Chumash class” concerns. We have a young minds live the stories, and find four indispensable elements. responsibility to find ways to engage creative means to personally express This is one of those feel-good divrei and educate the gamut of neshamot in the life lessons inherent in them, is Torah that is welcome at any table, our institutions. This concern is not vital to developing a deep, personal but when taken seriously, this is a simply one of academic achievement. and comprehensive connection to daunting expectation. Am I looking Effectively engaging children in Torah avodat Hashem. For example, David for a school specifically with an and mitzvot enables them to discover Hamelech encounters so many crises element of “aravot”? Do I wish they the unique role and contribution they and hardships and consistently turns were in my shul? Can I honestly say I were destined to make toward our these into new ways to connect more celebrate and embrace the presence mission. deeply to Hashem. Why not have of those who struggle with Torah and There is no shortage of committed students reflect on a challenge they mitzvot the same way I embrace the and creative parents and educators have encountered and how it can devout in my community? These are thinking of ways to introduce more serve as a means to forge a deeper connection — or even write their own powerful questions. portals of entry into avodat Hashem. “Tehillim” about it? Simplifying Navi Truth be told, we do daven to be Here are two suggestions worth considering: to a list of keywords and fill-in-the- distanced from bad friends and bad blanks will not facilitate these results. neighbors every day. A careful look 1. Jewish Living Workshops, a at the message of the four species, program we created at Columbus Arur Haman? however, will reconcile this apparent Torah Academy, invites professionals contradiction. With whatever serving the Jewish community to Purim, in its fullest, is designed shortcomings these “species” possess, present workshops explaining what to bring us to the level of seeing they are showing up to be part of the they do. These workshops expose no difference between baruch“ bundle we call klal Yisroel. Perhaps young minds to jobs in kashrut, Mordechai” and “arur Haman” they are aravot but they are interested , eruv, sofrut, Misaskim, etc., (Megillah 7b). Perhaps this is one of in unifying with the etrogim among and introduce them to the variety of the hidden, (un)intended blessings us. The bundling of the four species ways they can contribute to the Jewish of Haman’s rhetoric: underneath helps us internalize the goal of people. When a teacher is out for the Haman’s apparent condemnation is a unifying the various elements of our day, why not use the opportunity to beautiful message. The Jewish People Nation. These are the members of show budding adults the many needs absolutely need every single one of our people who, regardless of the and opportunities in your community us. Excelling in Torah is fantastic but caliber of our holy scholars, play an that they won’t experience in a K-12 there is a diverse and indispensable indispensable role in our survival, education? world of needs and roles for every success and ultimate Redemption. 2. Navi, more so than any other member of the Jewish people beyond topic in Torah, allows us to viscerally the beit medrash. Our existence Engaging Our Am Echod experience the strengths and literally depends on these individuals shortcomings of dynamic individuals finding their place in the broader Personally, as both a parent and an struggling with the gamut of life’s world of Torah, mitzvot and Judaism. educator, this focuses a more accurate challenges. There are different Engaging our diverse spectrum of lens on concepts like “differentiation” neshamot is a vital key to Redemption.

56 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778

YU’S CAREER CENTER AND “ALUMNI NETWORK HAVE BEEN “ INVALUABLE IN SECURING MY GOLDMAN SACHS INTERNSHIP. Isaac Shulman, Mathematics Major, Class of 2017 YU Master’s Candidate in Mathematics 2019 RIETS Semicha Candidate 2019

At Yeshiva University, career success is a joint endeavor between students, the Career Center and a powerful alumni network of 60,000 people across all industries, who are motivated to help YU students. Through career planning, resume coaching, interview seminars, and on-campus recruiting, Career Center counselors guide students through internships, first jobs and on to distinguished careers. Within six months of commencement over 90% of YU graduates are employed, in graduate school or both.

Learn more about Isaac and other dynamic students at yu.edu/myyustory

www.yu.edu | 646.592.4440 | yu.edu/apply

57 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778 Rabbi David Aaron, Rabbi Elie Abadie, Yehuda Leib Abberbock, Rafi , Professor Abraham S. Abraham, Jed H. Abraham, Aaron Abramson, Rabbi David Abuchatzeira, Nina J. 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58 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5778