Torah To-Go®

Rabbi Isaac Elchanan Theological Seminary Yeshiva University Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TORAH TO-GO® Established by Rabbi Hyman and Ann Arbesfeld March 2019 • Purim 5779 In Partnership with Farber Hebrew Day School High School (Southfield, MI) Ida Crown Jewish Academy (Chicago, IL The Frisch School (Paramus, NJ) Valley Torah High School (Los Angeles, CA) Yeshiva of Flatbush (Brooklyn, NY) YU High School for Boys (New York, NY) YU High School for Girls (Hollis, NY)

1 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 We thank the following synagogues which have pledged to be Pillars of the Torah To-Go® project

Beth David Synagogue Cong. Ohab Zedek Young Israel of West Hartford, CT New York, NY Lawrence-Cedarhurst Cedarhurst, NY Beth Jacob Congregation Cong. Shaarei Tefillah Beverly Hills, CA Newton Centre, MA Young Israel of New Hyde Park Beth Jacob Congregation Green Road Synagogue New Hyde Park, NY Oakland, CA Beachwood, OH Young Israel of Bnai Israel – Ohev Zedek The Jewish Center Philadelphia, PA New York, NY Scarsdale Scarsdale, NY Boca Raton Synagogue Jewish Center of Young Israel of Boca Raton, FL Brighton Beach Brooklyn, NY Toco Hills Cong. Ahavas Achim Atlanta, GA Highland Park, NJ Koenig Family Young Israel of Foundation Cong. Ahavath Torah Brooklyn, NY West Hartford Englewood, NJ West Hartford, CT Young Israel of Cong. Beth Sholom Young Israel of Providence, RI Century City Los Angeles, CA West Hempstead Cong. Bnai Yeshurun West Hempstead, NY Teaneck, NJ Young Israel of Hollywood Ft Lauderdale Hollywood, FL

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

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

This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Rabbi David Eckstein at 212.960.0162 or [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 Table of Contents Purim 2019/5779

Introduction Rabbi Yaakov Glasser ...... Page 4 Kiymu V’Kiblu Mrs. Rachel Besser ...... Page 6 Simchat Purim: Fake it ‘Till You Make it Rabbi Dov Emerson ...... Page 9 A Significant Lesson from the Oddest of Sources Rabbi Joseph Blumenthal ...... Page 13 Our Role in the Purim Miracle: Then and Now Rabbi Daniel Grama ...... Page 15 Jewish Unity Mrs. Bracha Rutner ...... Page 18 Memuchan is Haman: A Cautionary Tale Rabbi Menachem Rosenbaum and Rabbi Yitzchak Sprung ...... Page 21 Purim Jokes and Shpiels Rabbi Noam Stein ...... Page 24

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 Introduction Rabbi Yaakov Glasser David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

RECOGNIZING HASHEM'S HAND IN OUR LIVES

redemption), which seems to be a בשלמא רבי אליעזר ברבי יוסי מסתבר טעמא e find ourselves in a homiletical idea, take precedence over דאין מעבירין על המצות אלא רשב"ג מ"ט calendar year in which the universal halachic principle of ain אמר רבי טבי טעמא דרבי שמעון בן גמליאל our anticipation to ma’avirin al hamitzvos (one should not מסמך גאולה לגאולה עדיף. celebrateW Purim has been building up for quite some time. To ensure We understand R. Eliezer b. R. Yosi’s pass over an opportunity to perform that Pesach is aligned with the spring opinion because it is based on the a mitzvah)? Why don’t we follow season, an extra month is sometimes concept that one should not pass over an this principle and observe Purim at inserted into the calendar year. This opportunity to perform a mitzvah. What our very first opportunity, in the first extra month gives us an additional is R. Shimon ben Gamliel’s reasoning? month of Adar? What is it about the month of Adar and so the question R. Tavi said R. Shimon ben Gamliel’s desire to create this thematic parallel arises: In which month should we reason is that it is better to connect between Purim and Pesach that celebrate Purim? The Gemara, one redemption (Purim) to another supersedes ain ma’avirin al hamitzvos, Megillah 6b, quotes a dispute between redemption (Pesach). a principle that applies in so many R. Eliezer b. R. Yosi, who holds that aspects of halachic observance? We follow the opinion of R. Shimon we should celebrate Purim in the first ben Gamliel and observe Purim in the Megillas Esther tells the story of Adar, and R. Shimon ben Gamliel, second Adar. Why should the concept Haman’s genocidal plan to wipe out who holds that it should be celebrated of mismach geulah l’geulah (connecting the Jewish people and its ultimate in the second Adar. The Gemara one redemption to another salvation through the heroic acts of explains the two positions as follows:

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 The educators of our lives the same way? Are we able to Purim miracle, have to do with the recognize the hand of Hashem in celebration of Purim? R. Yechiel adolescents face an those small “coincidences” that shape Yaakov Weinberg, Kisvei HaRav our lives? Weinberg (Vol. II pg. 195), suggests enormous challenge in that recognizing Hashem’s role in the The message ofmismach geulah Purim story is an integral part of the trying to help our youth l’geulah is that the events where see the hand of Hashem Hashem works behind the scenes Purim story, and the that the fasts are just as grandiose as the miracles and prayers, which took place at the in a world where His that took place when Hashem took turning point in the story, were the us out of Egypt. The Purim story is impetus for Hashem’s intervention. presence is not always just as much a story of Hashem’s great To properly celebrate Purim, we must so obvious. These miracles as the Pesach story where remember the role of these actions. Hashem’s hand is so overt and clear. This issue ofTorah To-Go is a heroic leaders dedicate We have to recognize that we live in partnership between several yeshiva themselves to helping Purim-like times. It is rare for us to see high schools and Yeshiva University. Hashem’s hand in an overt way. There The leaders and educators of our our teens realize that He have been instances — such as the adolescents face an enormous birth of the State of Israel and the Six- challenge in trying to help our youth is always there. Day War — where His hand is more see the hand of Hashem in a world easily recognizable, but it is harder to where His presence is not always so Mordechai and Esther. We can easily see His overt hand in our daily lives. obvious. They are competing with read this story as one of two proactive, The story of Purim teaches us that a society where everything is about smart Jewish leaders who successfully Hashem is actively involved in shaping personal needs, personal autonomy advocate for the Jewish people and Jewish history and our lives. and technology and where little their cause. The salvation came about attention is paid to Hashem’s role in because of their creativity and political At the end of the Megillah (9:31), we read: our destiny or in our daily lives. These advocacy. We can look at it this way heroic leaders and educators dedicate themselves to helping our teens לְקַ יֵם אֵ ת יְמֵי הַפֻרִ ים הָאֵ לֶה בִ זְמַ נֵיהֶם כַאֲשֶ ר because the name of Hashem does connect to Hashem and realize that קִ יַם עֲלֵיהֶם מָרְדֳ כַי הַ יְהּודִ י וְאֶסְתֵר הַמַ לְכָ ה not appear once throughout the He is always there. This is a daunting וְכַאֲשֶר קִ יְמּו לעַ םנַפְשָ לוְעַ זַרְ עָם ידִבְרֵ הַ צֹמֹות Megillah. The message of Megillas challenge and we should recognize וְ ַ ז עֲ קָ תָ ם . Esther is that we can choose to live our lives thinking that the events that These days of Purim shall be observed their efforts. take place in our lives are products at their proper time, as Mordechai the We too, as community members, of the decisions that we make, the Jew — and now Queen Esther — has parents, grandparents and friends, opportunities we encounter and the obligated them to do, and just as they can play an important role in this circumstances that evolve. We can have assumed for themselves and their endeavor. We can make spirituality choose not to recognize the hand descendants the obligation of the fasts and connectedness a common of Hashem in our daily lives. Yet we with their lamentations. know that if we read the Megillah part of our world. We can create What does the Megillah mean by without recognizing Hashem’s hand environments, homes and spaces “the obligation of the fasts with every step along the way, we would where finding Hashem is something their lamentations”? What does be missing the main point of the that resonates as a profound part of fasting, which took place before the Megillah. Do we “read” our own our lives.

Find more shiurim and articles from Rabbi Yaakov Glasser at https://www.yutorah.org/rabbi-yaakov-glasser

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 PURIM INSPIRATION Mrs. Rachel Besser

Chair of the Nach Department, The Frisch School

KIMU V’KIBLU

n discussing a particular linguistic possibility that despite the Jews’ Rava said: Nevertheless, they accepted nuance of the story of the giving of exclamation of “naaseh v’nishmah” — it again in the days of Achashverosh, the Torah, which seems to say that we will do and we will listen (Exodus as it is written (Esther 9:27), “The Ithe Jews stood under the mountain 24:7) — the Jews actually had no Jews established and accepted” — they of Sinai, the Gemara in Shabbat 88a, choice but to accept the Torah and established [in the days of Achashverosh] raises an essential question about the keep all of its doctrines. Rashi notes what they had already accepted [in the nature of Matan Torah itself: that because of the coercion, the Jews days of Moshe]. can later claim that they cannot be Despite the literary parallelism of ויתיצבו בתחתית ההר א”ר אבדימי בר חמא held responsible for breaking the law; ,kimu v’kiblu to na’aseh v’nishma בר חסא מלמד שכפה הקב”ה עליהם את ההר for the acceptance itself was tainted. the verse in Esther seems a strange כגיגית ואמר להם אם אתם מקבלים התורה choice. The acceptance at the time of מוטב ואם לאו שם תהא קבורתכם א”ר אחא Esther seems limited to the holiday of בר יעקב מכאן מודעא רבה לאורייתא. “They stood at the bottom of the Purim, not a broader re-acceptance mountain.” Rav Avdimi bar Chama bar of all of the mitzvot. Furthermore, if Chasa said: This teaches that the Holy Chazal were looking for post-Sinaitic One, Blessed be He, covered them with acceptance of the Torah, two prime the mountain like an [overturned] vat. examples come to mind. One occurs And He said to them, “If you accept the in 2 Kings 23, when King Yoshiyahu, Torah, good. And if not, there will be To address this more difficult after finding a sefer Torah hidden your burial.” Rav Acha bar Yaakov said, problem, the Gemara quotes a second in the Beit Hamikdash, makes a from here is a strong signal [of coercion] verse, this one from Megillat Esther: covenant with the people that they will keep the laws and edicts written אמר רבא אעפ”כ הדור קבלוה בימי אחשורוש .regarding [acceptance of] the Torah in the Torah. In fact, the specific דכתיב )אסתר ט, כז( קימו וקבלו היהודים ,In order to explain a troubling verse language used there calls the Torah a קיימו מה שקיבלו כבר the Gemara ends up raising the sefer ha-brit — book of the covenant

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 (2 Kings 23:2), while earlier it is Perhaps what defines the Torah How jarring it must have sounded to called just sefer or sefer Ha-Torah (2 acceptance of the story of Esther is its the Jews to hear that instead of praying Kings 22:8, 10-11, 16). The shift in location — it occurs in the galut — a for Jerusalem, now they must pray the language not only emphasizes the specific place with a specific purpose. for their host city, signifying that the covenantal nature of the acceptance of In order to understand the structure particularistic relationship they were the Torah, it parallels the verse where and purpose of galut we look to used to in Israel was no longer, and the Jews originally acquiesced to Yirmiyahu, a few generations earlier, their lot will be thrown in with the keeping the Torah: who discusses the nature of galut in Babylonians. his letter to the exiles of Babylonia Yirmiyahu teaches the people that וַיִקַח סֵפֶר הַבְרִ ית אוַיִקְרָ בְאָ זְנֵי הָעָם וַיֹאמְ רּו כֹל before the destruction, during the galut is a training ground. They had אֲשֶר דִבֶ ר ה’ נַעֲשֶ ה וְנִשְמָ ע. reign of King Yehoyachin (Jeremiah Then he took the record of the covenant abused the relationship they had 29). These Jewish exiles were and read it aloud to the people. And they with God in which He shows His depressed and forlorn. They missed said, “All that the Lord has spoken we face, assuring them of His presence their old lives in Judea and especially will faithfully do.” through miracles and the rituals of missed the service in the Beit the Beit Hamikdash. They need to use A second example occurs in Hamikdash, where they felt a spiritual galut to reestablish the relationship Nehemiah 8 when Ezra brings out connection to God. Yirmiyahu tells the sefer Torah and reads it to the through turning to God even when the people that this exile will not His presence is not apparent. people. The people of the Second be harsh — they will have houses, Temple listen to the Torah and gardens, children and generations TheMeshech Chochmah, in explaining the text points out that Ezra read — however, their relationship with how Hashem held the mountain over it meforash — in a way that they God will have to shift. Instead of the their heads, writes: פירוש שהראה להם כבוד ה’ בהקיץ could understand (Nehemiah 8:8). miracles present in the Temple, they ובהתגלות נפלאה עד כי ממש בטלה בחירתם Both these instances seem better will have to seek God out on their הטבעי. candidates for a second acceptance own (Jeremiah 29:12). Instead of of the Torah that would not carry the the pillar of fire descending from the Meaning that God showed them His deficiencies of the first. Yoshiyahu heavens to signify that God accepted glory while they were in an awakened is not holding a mountain over their sacrifice, they will have to turn state, and He did so in a spectacularly the heads of the people and they to prayer, without knowing whether revealing manner to the point where their nevertheless make a covenant God acquiesced to their requests or natural free will was quashed. with him to accept the Torah,¹ not. Instead of the life of Israel which Meshech Chochmah, Shemot 19:17 and Ezra makes sure that everyone is described as a land where “the understands the Torah before they eyes of the Lord are always upon it” God did not literally hold a mountain accept its strictures. Both of these (Deuteronomy 11:12), Yirmiyahu over the heads of the Jewish people stories focus on a large group of tells the people: but rather revealed His presence to people who are exposed to the whole such an extent that it was impossible וְדִרְ שּו אֶת שְלֹום הָעִיר אֲשֶר הִ גְלֵיתִי אֶתְ כֶ ם Torah, not one specific part, and who to deny, thereby removing their free שָמָ הוְהִתְ פַלְלּו בַעֲדָּה אֶלה’ כִיבִשְלֹומָ ּה יִהְ יֶה accept upon themselves to carry out will in accepting the Torah. לָכֶם שָ לֹום. its mission. In contrast, the source in What better time to reinstate the free Esther seems small and insignificant. And seek the welfare of the city to which I have exiled you and pray to the Lord in will of the Jews than the holiday of After reading the verse in Esther we Purim, one which occurs in the very do not even know if the Jews are its behalf; for in its prosperity you shall prosper. galut that Yirmiyahu described as a committed to keeping any of the training ground for re-acceptance of other mitzvot. Jeremiah 29:7

Find more shiurim and articles from Mrs. Rachel Besser at https://www.yutorah.org/mrs-rachel-besser

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 God’s sovereignty? The story of the of human insecurity — particularly and only then can they once again Megillah itself follows this formula Jewish insecurity and instability.”⁴ earn the direct connection with God exactly. Yirmiyahu noted that one It is from this place of insecurity and that they merited during the time of of the markers of galut is that the lot instability that the Jews are truly the First Beit Hamikdash. When the of the Jews will be thrown in with able to accept the Torah. They turn Jews do this and establish a holiday to that of their host country. Perhaps to God in the story of Purim not remember their salvation, they truly this can explain the purpose of the because God’s miracles are manifest, accept God’s sovereignty unforced, first chapter of the Megillah. At first not because God’s presence is clear, without a barrel or anything else held glance, the chapter detailing the and not even in their own land with over their heads. decadent parties that Achashverosh a Jewish king or governor ruling over throws for his officers and the them. Rather the Torah acceptance of Endnotes people of Shushan, complete with Purim is a vital addition to the earlier detailed descriptions of the palace, 1. In In God’s Shadow:Politics in the Hebrew one because it happens in the shadow Bible, Michael Walzer notes that in case of the drunkenness and Achashverosh’s of the palace of Shushan, which may own paranoia and misogyny, has no Yoshiyahu, “The book had to be accepted be friendly to the Jews one minute because it was about to be enforced — indeed place in the story of the Jewish people. but may kill them the next. While rigorously enforced at considerable cost to It would have perhaps been more some members of the community.” (10) logical to begin the Megillah with 2. Yoram Hazony develops this thesis in God the introduction of the main Jewish The Torah acceptance of and Politics in Esther, noting that “the book characters — Mordechai and Esther, Purim is a vital addition of Esther deals first and foremost with the who only appear in chapter two, or the problem of a Jewish politics in exile: how the antagonist, Haman, who only appears to the earlier one because Jews, deprived of every sovereign institution of power, may nevertheless participate in, and in chapter three. With the backdrop it happens in the shadow in the last resort make use of, the authority of of the meaning of the galut, however, an alien government to ensure their own vital chapter one, detailing the actions of a of the palace of Shushan, interests, and in this case, their lives.” (3) king who rules by his moods and kills which may be friendly to 3. There are various other interpretations of to preserve his self-image is vitally the purpose of chapter one of the Megillah. important, detailing as it does the the Jews one minute but The GemaraMegillah 12a, for example, political climate that the Jews must may kill them the next. offers the opinion of R. Shimon Bar Yochai’s navigate in order to survive.² Chapter students who commented that the reason for the decree of Haman was that the Jews one serves a vital purpose in the story, the stories of Yoshiyahu and Ezra/ themselves partook in Achashveirosh’s because it reveals that the Jewish Nehemiah happen in times that were party. In Shir HaShirim Rabbah 7, it is R. Shimon Bar Yochai who holds that the Jews people at the time of the Megillah are politically unstable,⁵ and in Ezra’s case, in a terrible state, with their fate in the were punished for eating non-kosher food, where God’s presence was not as clear seemingly at the party of Achashveirosh. hands of an unstable and dangerous as it was in earlier times, it is only in 4. Days of Deliverance, 103. despot.³ The importance of the the story of Purim that the Jews reach unstable position of the Jews may also the depths of despair and insecurity. 5. Furthermore, in the Ramban’s explain one of the opinions in the commentary on Shabbat 88a, he explains The political climate of Purim is a that the reason the Jews had to do mitzvot Gemara (Megillah 19a) in discussing perfect example of Yirmiyahu’s dictate how much of the Megillah we must between Matan Torah and Purim, even — in galut, the fate of the Jews will though the acceptance of the Torah was read on the night of Purim. This be dictated by the whims of a culture coerced, was that they were living in Israel. opinion holds that we must read the alien to their own and possibly by the According to the Ramban, living in Israel itself entire Megillah — from the beginning binds the Jews to keep the mitzvot. This is a whims of a volatile king. It is from further reason that the story of Purim, which of the story of Achashverosh’s parties. this tense political situation that the Rav Soloveitchik explains that the occurred in galut, would be a less coerced Jews must follow Yirmiyahu’s advice acceptance of the Torah than the two stories reasoning behind this opinion is that, — they must seek out God and pray of Yoshiyahu and Ezra. “The Megillah is not just the story of to Him. They must remember who triumph; it is also a book of despair, they are and where they come from,

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 PURIM INSPIRATION Rabbi Dov Emerson

Director of Teaching and Learning, Marsha Stern Talmudical Academy/ Yeshiva University High School for Boys

SIMCHAT PURIM: FAKE IT ‘TILL YOU MAKE IT

.while we remain sober רבה ורבי זירא עבדו סעודת פורים בהדי הדדי איבסום קם רבה שחטיה לרבי זירא למחר בעי When we think about a celebratory רחמי ואחייה לשנה אמר ליה ניתי מר ונעביד holiday that most epitomizes simcha, סעודת פורים בהדי הדדי אמר ליה לא בכל or rejoicing, Purim seems to be שעתא ושעתא מתרחיש ניסא. the obvious choice. It is interesting Rabbah and Rabbi Zeira held the festive to note, however, that simcha is a Purim meal together. They got drunk, major component of the Shalosh and Rabbah “killed” Rabbi Zeira. The Regalim,⁴ and yet the type of joy next day Rabbah prayed for Rabbi differs markedly from the wildness Zeira, and he was revitalized. The next the Talmud for a man to become so of Purim. The Rambam specifically year, Rabbah said to him: “Let us hold “inebriated on Purim that he cannot cautions against making our Yom Tov the festive Purim meal together.” Rabbi distinguish between ‘cursed be celebration too “Purim-like”: Zeira said to him: “Miracles do not occur Haman’ and ‘blessed be Mordecai.’”¹ כשאדם אוכל ושותה ושמח ברגל לא ימשך ”.every hour The Rambam specifies that the ביין ובשחוק וקלות ראש ויאמר שכל מי Megillah 7b שיוסיף בזה ירבה במצות שמחה ... ואי אפשר Purim festive meal must include the לעבוד את השם לא מתוך שחוק ולא מתוך ne of the hallmarks of consumption of meat and to “drink קלות ראש ולא מתוך שכרות. Purim is intense physical wine until he gets drunk and falls into celebration. There is no other a drunken sleep.”² While the poskim³ “When one eats and drinks and OJewish holiday that comes so close discourage actual drunkenness, the rejoices on the festivals, he must not to encouraging adherents to “party” concept of drinking wine influences overindulge in wine, in frivolity, or in to excess. There is even a directive in the nature of how we celebrate, even

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 lightheadedness, saying that whoever accounting regarding our spiritual shallow. It is not the “You shall rejoice intensified these activities intensified the progress on this earth. This joy is a before the Lord your G-d”⁹ of the mitzvah of simcha, happiness … it is “deep-seated experience of joy, which Shalosh Regalim. The joy of Purim impossible to serve G-d through frivolity, expresses itself in a state of being, an is not the experience of existential lightheadedness, or drunkenness.” existential awareness. The awareness awareness that is the Yom Tov, but Hilchot Yom Tov 6:20 of joy is awareness that our existence rather the production of a mood or has a purpose, that there is self- an emotion. It is a joy that does not Rav Soloveitchik: “Fake It ‘till fulfillment and commitment to a great emphasize the “lifnei Hashem” of the You Make It” Simcha objective. There is meaning to life.”⁷ Yom Tov experience. What, then, is the simcha associated Why is this so? Rav Soloveitchik Rav Yosef Dov Soloveitchik⁵ notes with Purim? The Rav explains that the explains that Pesach, Shavuot, and this comment of the Rambam and the happiness of Purim is a completely Sukkot all commemorate aspects of seeming contradiction between the external one. He introduces it in a permanent change that our nation expected behaviors on Purim and the almost negative terms: experienced. Pesach celebrates our Shalosh Regalim. The Rav explains that ancestors’ transition from slaves It has nothing to do with a feeling of there are in fact two different types to free people, Shavuot recalls our tranquility, serenity, or peace of mind. of simcha that manifest themselves becoming bound in an eternal It is not an inner experience. It is more in the cycle of the Jewish year. covenant with G-d, and finally, Sukkot active — as if I were happy. Sometimes The simcha of theShalosh Regalim highlights the further change of the we see people acting as if they are happy, celebrates the deep connection that people as they adopted the manner but it is a false sense. People try to we are privileged to have with our and mindset of the great nation that deceive themselves and deceive others Creator. This type of simcha is “a was our destiny. quiet, meditative experience,”⁶ a and somehow give the impression as if focus on an inner feeling, in which they were happy, while they are in fact Purim, on the other hand, represents the physical acts of celebration are very unhappy and depressed. And this instability. The Gemara explains why encouraged as a means of achieving an concept of happiness was introduced no Hallel is recited on Purim: הללו עבדי ה’ ולא עבדי אחשורוש אכתי עבדי enhanced level of unity with Hashem. for Purim.⁸ אחשורוש אנן Our Yom Tov goals should be in the In the Rav’s construct, the simcha realm of cheshbon hanefesh, a personal of Purim is notably fake, or at least Can we say “Praise, O servants of the

In the Rav’s construct, the simcha of Purim is notably fake, or at least shallow. The joy of Purim is not the experience of existential awareness that is the Yom Tov, but rather the production of a mood or an emotion. It is a joy that does not emphasize the “lifnei Hashem” of the Yom Tov experience.

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 Lord,” who are no longer servants of from Hashem, is not complete: “The You must know that a man is acted upon Achashveirosh? We are still the servants victory is not final; the triumph is according to his actions; and his heart of Achashveirosh. not decisive; a repetition is possible. and all his thoughts always follow after Megillah 14a That is why we cannot equate the the actions that he does — whether good The story of Purim is marked by celebration of Purim with simhat ha- or bad … from that which is not for its uncertainty. There is famously no regel, the joy of the Festival.”¹¹ own sake comes that which is for its own refence to G-d’s name in the Megillah. sake [as opposed to being for personal for the hearts are drawn after The story of Purim follows a king who Educational Implications: An gain]; the actions can’t make up his mind, and responds Action Approach to Chinuch .” impulsively to the suggestions of his Sefer HaChinuch mitzvah no. 16 advisors — be it to kill Vashti, issue Inherent in the Rav’s approach When teaching Torah, a mechanech, Haman’s decree against the Jews, or to simchat Purim is the surprising teacher, must balance the content and even to kill Haman at the request of importance of actions and rituals, skills being taught with the equally Esther. At the conclusion of the story, even when they don’t seem to fit important goal of inspiring the the Jews still find themselves under the circumstances. We generally talmid, student, to grow. The process the rule of an unpredictable monarch. try to “read the room,” understand of growth is tricky for anyone, and As Rav Soloveitchik writes: the prevailing mood, and then act particularly so for adolescents. A accordingly. Here that mood is dark, frequent conversation around Jewish There was no sense of security. The and exile and uncertainty are the ritual brings up some variation of the miracle was incomplete. There was prevailing themes. If we are trying question of why we should daven hatzalah, salvation, but no ge’ulah, to inspire ourselves and our children or learn Torah if we don’t feel any redemption … What happened on to embrace the simcha of Purim as meaning associated with that action. Purim was not of a permanent nature. something that is beyond hedonistic They were saved, of course. However, no overindulgence, it becomes difficult Perhaps the educational lesson of one could guarantee that the next day to overlook the seeming dissonance the simcha of Purim is that it actually the same story would not repeat itself. between the mood of the day and the holds the key to spiritual growth. That is why there is no Hallel.¹⁰ directive to celebrate. Purim is a holiday of galut, and it In an environment marked by lack does not give our people a lasting Perhaps we can address this challenge change or solution to our troubles. of clarity, where we are unsure of by taking a step back and considering our status and standing, where we Yet it is specifically on Purim that the purpose and power of action Chazal directs us to celebrate in wonder aloud if “never again” really in the Torah tradition. TheSefer means never, we cannot experience an extreme manner fundamentally HaChinuch in Parshat Bo enumerates different from theRegalim . Chazal the type of joy marked by the sense of mitzvah after mitzvah regarding the purpose, closeness, and contentment are reminding us about the power of Korban Pesach. For each, the stated actions. When we do a mitzvah, even we feel on the Regalim. This is why goal is the same: recalling G-d’s we celebrate the miracle on a purely if there is no corresponding feeling of kindness in rescuing us from Egypt. inspiration or meaning on the inside, external level. When we do not feel The Chinuch wonders if there is really joy internally, we must compensate it has an impact on us. People often a need for so many different reminders seek inspiration and are eager for by acting superficially joyful. This is of the Exodus. He explains that the the unique type of simcha that is the that magical moment when the stars underlying philosophy behind these align, the rays of sun shine through hallmark of Purim. The as“ if I were mitzvot is that actions have unique the clouds, the angelic music plays, happy” celebration of Purim manifests power: itself in the drinking and eating we and finally we can proclaim that we are inspired and now ready to act. The דע כי האדם נפעל כפי פעולותיו. ולבו וכל are obligated to do, as well as in the .Torah flips that formula on its head מחשבותיו תמיד אחר מעשיו שהוא עושה identity-altering costumes and plays The Talmud learns from the inner בהם, אם טוב ואם רע ...ואפילו שלא לשם of the day. Things are not what they and outer gold covering of the Aron שמים, מיד ינטה אל הטוב, ובכח מעשיו ימית seem because we are recognizing that “any Torah scholar whose היצר הרע, כי אחרי הפעולות נמשכים הלבבות. that the salvation, while certainly

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 inside is not like his outside is not more significant when they relate to the heart will eventually open and considered a Torah scholar.”¹² The religious observance. Is there a funny the meaning will be internalized. fact that Chazal use the phrase of tocho song that the family always sings at the Working with children means playing k’boro (our inside should resemble Pesach Seder? A moving Havdalah? the long game. While the impact of our outside) and not the opposite also These actions are ultimately important these experiences may not be felt until indicates that the direction of growth in strengthening the connection our further down the road, Purim reminds follows our external actions and children feel toward their yiddishkeit. us that, through action, inspiration travels inward, not vice versa.¹³ will eventually emerge. 3) Action!: As educators and parents, How do we inspire our children? we can sometimes get stuck on Purim Sameach! Purim provides us with an unlikely determining the proper way to convey but powerful template, one that the reasoning behind our religious Endnotes focuses on encouraging participation, actions. It is of course important even if it is not immediately to have and transmit a strong 1. Megillah 7b. accompanied by meaning. Practically background for why we do things, but 2. Mishneh Torah, Hilchot Megillah 2:15. speaking, the action approach to the action-oriented simcha of Purim 3. Rama, Orach Chaim 695:2, and Mishnah growth on Purim provides us with reminds us that we shouldn’t let that Berurah Beiur Halacha ad loc. some illuminating takeaways for hold us back from giving our kids 4. Mishneh Torah, Hilchot Yom Tov 6:17. educating and parenting our children: impactful experiences, and if need be, let the reasons come later. 5. Days of Deliverance, 2007. 1) Moments Matter: As Chip and 6. Dan Heath discuss in their book 4) Don’t Give Up: If the key to Ibid, p.95 The Power of Moments, experiences growth is the impact that our external 7. Ibid, p.99. can be crafted to be memorable and actions have on our inner soul, 8. Ibid, p.96. have an impact. This means that a then we must maintain confidence 9. Vayikra, 23:40. religious activity, be it a Shabbat table and faith that our efforts to engage 10. in the home or a chagigah in school, our children in Jewish actions and Ibid, p.101. should be “game planned” in advance experiences will ultimately bear fruit. 11. Ibid, p.105. to formulate the steps that will The Kotzker famously teaches¹⁴ on 12. Yoma 72b. encourage maximum participation the verse in Shema that directs us to 13. Rav Elimelech Biderman, Torah and as a result, achieve maximum place Hashem’s words “upon your Wellsprings Parshat Mishpatim 2019. impact. heart,” that our mission is to continue 14. Rabbi Norman Lamm, The Shema: to teach and add lessons upon our 2) Family Traditions: Family Spirituality and Law in Judaism, p.152. rituals are important. They are even hearts and our children’s hearts, because we know that at some point,

Find more shiurim and articles on Simcha at www.yutorah.org/machshava/jewish-thought/simcha/happiness

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 INSIGHTS INTO Rabbi Joseph Blumenthal THE MEGILLAH Yeshivah of Flatbush Joel Braverman High School Judaic Studies Faculty/ Halacha Department Chairman

A SIGNIFICANT LESSON FROM THE ODDEST OF SOURCES

ne of the more common Why did Achashveirosh wait three promised a return to Zion seventy themes associated with years? Rashi (as well as Ibn Ezra) years following the destruction. Megilas Esther is Divine quotes the Gemarah in Megilah 11b: Achashveirosh, according to his Ointervention. Even those familiar with incorrect calculations, felt that the 'בימים ההם כשבת המלך' וכתיב בתריה seventy years were over, and therefore 'בשנת שלש למלכו'- אמר רבא: מאי כשבת? the story are surprised, from year to concluded that the prophecy would לאחר שנתיישבה דעתו. year, how Hashem set up a perfect story, with each piece of the puzzle not take place. If the prophecy would “In those days, that King Achashveirosh locking in at the right time. All this not take place, then the Jews will not sat” … it further states, “in the third was done in a hidden manner — return to Zion, and perhaps the Jewish year of his reign.” Rava said: What does . If we look closely at the God is upset at them, or has even hester panim it mean “that [King Achashveirosh] sat Megilah we see an additional theme given up on them. These conclusions (k’sheves)”? After his mind was settled to the story; one that many of us, our gave Achashveirosh a sense of (nisyashva). yishuv students, and our children need to be hadaas, and as the Gemarah explains, reminded of. What is odd, however, is the party only happened after his the source for this most crucial lesson. mind was settled. At the beginning of the Megilah we are Perhaps there were personal benefits told about Achashveirosh’s big party: to Achashveirosh if the Jewish God ,did indeed give up on the Jews. If וַיְהִ י, בִימֵי אֲחַ ְ שוֵ רֹוש... ַּביָמִים, הָהֵ ם-- ְכשֶבֶ ת -however, Achashveirosh, as an anti הַ ֶ מלְֶך אֲחַ ְ שוֵ רֹוש, עַ ל ִּסֵאכ מַ לְ כּותֹו, ... Semite, wanted to celebrate our ִב ְ שנַת ָ שלֹו ,ש לְמָ לְ כֹו, עָ שָה מִ ְש ֶ תה, לְכָ ל-שָרָ יו ,continued despair and destruction וַעֲבָדָ יו... why would he celebrate only after And it happened in the days of our Jewish God is not on our side? Achashveirosh … in those days, that His hatred seems to be based on King Achashveirosh sat on his throne … acknowledging Hashem himself! in the third year of his reign he made a Achashveirosh was well aware of party for all his servants and workers. the prophecies mentioned in Sefer If we fast forward all the way to Esther 1:1-3 Yirmiyahu and Sefer Daniel, which chapter 6, this idea returns.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 outcome, decide on their own that does he have left? … Immediately וַיְסַ פֵר הָמָ ן לְזֶרֶ ש אִ ְשתֹו, ּולְכָ ל-אֹהֲבָ יו, אֵ ת, this is the proper path. Achashveirosh (and his advisors) agreed כָל-אֲ ֶרש קָרָ הּו; וַ יֹאמְרּו לֹו חֲ כָמָ יו וְזֶרֶ ש אִ ְשתֹו, אִם מִ ּזֶרַ ע הַ יְהּודִים מָרְ ֳ דכַי אֲ שֶר הַחִ לֹותָ לִנְפֹל We can now truly appreciate the to annihilate the Jewish people. לְפָ נָיו ללֹא-תּוכַ לֹו-- ִ כי-נָפֹול ִתפֹול, לְפָ נָיו. Medrash Rabbah (similarly quoted in How ironic it is that the only way to And Haman told over to his wife the Gemarah, Megilah 13b). convince the enemy that they can Zeresh and all his friends, all that had successfully hurt the Jews is to remove TheMedrash Rabbah, Esther Parshah transpired. And his wise men and Zeresh from within themselves a fear of 7 states: said to him: If Mordechai is from the Hashem. אמר ריש לקיש: בשעה שאמר המן הרשע seed of Judaism, and you have begun to We can also use this idea to explain לאחשורוש בא ונאבד את ישראל מן העולם, fall to him, you won’t be able to overcome why Haman wanted to originally kill אמר לו אחשורוש: לא יכלת להון, בדיל .him, because you will fall to him us. In Perek 3 we read: דאלההון, לא שביק לון כל עיקר, תא חזי מה Anyone who reads this pasuk should ומרדכי לא יכרע ולא ישתחוה...ויגידו להמן עביד לון למלכין קמאי...וכל מאן דאתי עליהון be confused. Haman wants to kill אשר הוא יהודי...וימלא המן חמה. למבדינהו מן עלמא ודיעץ עליהון מיבטל מן the Jews. Zeresh is his wife. It was And Mordechai would not bow down (to עלמא... Zeresh who had the advice to hang Mordechai on the tree at the end of Reish Lakish states: At the moment Haman)... and they told Haman that he chapter 5. Now she is giving up? What that Haman said to Achashveirosh, let was a Jew... and Haman became furious. caused Zeresh to change her entire us wipe out the Jews from the world, Haman was not only upset that a philosophy and let Haman know that Achashveirosh responded: I can’t person was not bowing down to him. he stands no chance? overcome their God. I am scared of Him, His anger was not even out of hatred and will not win, for see what the great Toward the end of the Megilah, when towards the Jews. Rather his fury had previous kings did (Paroh and Sancheiriv) some fear mixed in. If a Jew will go the news spreads about the reversal of and look what happened to them … and the decree to kill the Jews, we find an against my plan, will I ever become anyone who tries to wipe out His people, the all powerful entity that I wish to interesting response from the locals. himself gets wiped out of the world. In chapter 8 we read: be? Perhaps Haman thinks that the It seems that although Achashveirosh, Jewish God might still be on the side ּובְכָל-מְדִ ינָה ּומְדִ ינָהּובְכָל-עִיר וָעִיר, מְ קֹום at the opening of the Megilah, was of the Jews. אֲ ֶ שר דְבַר-הַ ֶ מ לְֶךוְדָתֹו מַ ּגִיעַ , שִמְחָ ה וְ ָששֹון under the impression that Hashem — From the oddest of sources לַ יְהּודִים, מִ ְש ֶה תוְ יֹום טֹוב; וְרַ בִים מֵעַ מֵי הָאָרֶ ץ, had given up on us, he was still our major enemies — we gain a מִתְ יַהֲדִ ים-- ִ כי-נָפַ ל פַחַד-הַ יְהּודִ ים, עֲלֵיהֶ ם cautious and fearful of actively killing In every state and city, every place where reinforcement of Hashem’s existence Hashem’s people. How did Haman and His involvement in the world. the word of the king arrived, there was convince him then to step forward? In yesteryear, many Jews were baalei joy and happiness for the Jews, feast and The medrash continues: celebration, and many from the nations emunah peshuta. They simply believed, ,and did not question. In today’s world מיד אמר לון המן: אלוה שטבע פרעה בים of the land converted, for the fear of the .many find that approach challenging ועשה נסים לישראל...הוא זקן ואינו יכול .Jews fell over them Some believe in Hashem but have לעשות כלום, שכבר עלה נבוכדנצר והחריב trouble seeing His hand in the day ביתו ושרף את היכלו והגלה את ישראל ופזרן Again we find a fear of Jews. It is to day. Others find trouble simply בין האומות, והיכן כחו וגבורתו שכבר הזקין... .this fear that permeates our story believing. Before researching and מיד קבלו דבריו לכלות את ישראל. Achashveirosh would love to kill us and celebrate our destruction. Yet out Immediately Haman responded: Their studying any proofs or evidence for of fear of Hashem, he is very cautious God that drowned Paroh in the sea and this fundamental first step of our in how he goes about it. Zeresh, aware performed all the miraculous wonders, religion, let us be reminded of how of Hashem, understands deep down He is elderly and has no more strength, obvious Hashem’s power was from that He is involved in the world and as we see that Nevuchadnetzar rose up, the oddest of sources: those who were that He will protect the Jews and foil and destroyed His house, and burned against us and our God. her husband’s plan. Many of the locals, His dwelling place and exiled the Jews after seeing how Divine intervention and spread them around, so what power controlled the seemingly impossible

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 INSIGHTS INTO Rabbi Daniel Grama THE MEGILLAH Rebbe, Valley Torah High School, Los Angeles, CA

OUR ROLE IN THE PURIM MIRACLE: THEN & NOW

he victorious outcome of through it Bnei Yisroel merit to inherit observing this mitzva outside of Israel the Purim story seems to be the Land of Israel.” will merit inheriting the Land of hinged on Hashem and His Israel. Thidden yet miraculous ways. However, Rav Kamenetsky’s suggestion requires beyond the “end of the ninth” fasting further elucidation. Why should and tefillos offered by the desperate keeping this mitzva in the Diaspora Jews of Shushan, we can see, based serve as a merit for the Land of Israel on the comments of Chazal, a more more than any other mitzva kept instrumental role the people played. The commentators grapple with the in the Diaspora? True, it is the sole relationship between this particular The Midrash inVaYikra Rabba, (28:6) land-oriented mitzva kept outside states, mitzva and the inheritance of our “the Land,” but ultimately it becomes great land. The halachic rule is that just another mitzva applicable to all all land-oriented mitzvos are only אָמַר רַ ִיב אָ בּון וְרַ ִ בי נְחֶמְ יָה וְרַ ִ בי יַעֲ קֹב בַר אַ ָ בא Diaspora Jews. Why does it offer such ְבשֵם רַ ִ יב יְהּודָ ה בְרַ ִיב סִימֹון רַ ִיב יֹוחָ נָן וְרַ ִ בי obligated in “the Land,” in Eretz a unique merit? Yisroel. There is one Torah-mandated שִמְ עֹון בֶן לָקִ יש הִיא, רַ ִי ביֹוחָ נָן ראֹומֵ לְעֹולָ ם exception, and that is the law of The Midrash continues with another אַ ל תְהִי מִ צְוַת הָ עֹמֶר קַ ָ לה בְעֵ ינֶיָך ֶ שעַ ל יְדֵ י .omer. [Regarding other exceptions enigmatic statement מִ צְוַת הָ עֹמֶ ר זָכָה אַבְרָ הָ ם לִירַ ש אֶת אֶרֶ ץ ְ כנַעַ ן. ריש לקיש אמר לעולם אל תהי מצות העומר ,Rabbi Avon and Rabbi Nechemia to this rule, see Mishna, Kiddushin קלה בעיניך שעל ידי מצות העומר עשה and Rabbi Yaakov bar Abba said in 1:10.] Rabbi Yaakov Kamenetsky in הקב”ה שלום בין איש לאשתו. the name of Rabbi Yehuda ben Rabbi his commentary on the Torah, Emes Simon, Rabbi Yochanan and Rabbi Le’Yaakov (Parshas Emor, 28:10), Reish Lakish says, let not the mitzva of Shimon ben Lakish said, “Let not the suggests that this anomaly offers omer be light in your eyes for it brings mitzva of omer be light in your eyes, for a special merit to its adherence; peace between husband and wife.

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 What is the correlation between Beautiful, but puzzling. Why were the had basked in the spiritual glory the korban omer and harmony in a ten grains of the korban omer credited of Hashem. For hundreds of years marriage? with foiling Haman’s plans? After all, they lived, witnessed, and enjoyed Perhaps the answer can be found in the the Jews weren’t actually sacrificing the pristine kedusha of the Beis continuing words of the midrash. The the omer! Wouldn’t it have been more HaMikdash, and it was this generation midrash recounts the famous incident apropos for Haman to have said that that brought it to a tragic end. Those when Haman was instructed to bring it was the merit of learning about the who were alive at the time of the feast Mordechai the king’s horse to parade omer that overpowered him, not the either witnessed and suffered the fate him through town. As Mordechai saw actual sacrifice? What is the message of the disgrace and destruction of the Haman approaching he feared for his life of this midrash? Beis HaMikdash personally, or heard and immediately began to daven, hoping Let us look at another intriguing about it directly from their parents. that Haman would get distracted or discussion of our Chachamim. The We can only imagine the despondency and guilt that plagued them. How bored and leave him alone. The midrash Gemara, Megilla (12a) says: quotes the ensuing conversation would they redeem themselves from such devastation? Surely it would take שאלו תלמידיו את רשב”י מפני מה נתחייבו שונאיהן של ישראל שבאותו הדור כליה between Haman and Mordechai’s disciples while Mordechai davened: its toll on their spirituality, on their ability to even perceive themselves אמר להם אמרו אתם אמרו לו מפני שנהנו .as being worthy to serve Hashem מסעודתו של אותו רשע אם כן שבשושן יהרגו אמר להם במה אתם עוסקים אמרו לו במצות ,(Indeed, the Gemara, Megilla (11a שבכל העולם כולו אל יהרגו. העומר שהיו ישראל מקריבין במקדש ביום The students of Rabbi Shimon bar tells us that the Jews of that generation הזה. He said to them, In what are you Yochai asked him, Why were the enemies were “poor in their mitzvos.” engaged? They replied, On this day, of Jewish people, (a euphemism for Close examination of the wording when we had the Temple, we would have the Jewish people themselves) in that of R. Shimon’s disciples reveals that offered the Omer sacrifice. generation deserving of annihilation? the transgression did not lie solely He said to them, answer the question The midrash continues to relate that in their “attendance” of the feast. yourselves. They replied, it is because Haman wanted to understand the Arguably one can say they simply they enjoyed the feast of that wicked one. nature of this sacrifice that occupied didn’t have a choice. How do you live Rabbi Shimon responded, If so, those the minds of the Jews even as they in the kingdom’s capital and say no in Shushan should have been killed as dwelled in their Exile. Was it gold? to the king’s invitation? Their words punishment, but those in the rest of the Was it silver? They replied that it was were precise when they said that Bnei world, (who did not participate in the merely barley. The response stunned Yisroel “enjoyed” the feast. They didn’t feast), should not have been killed. Haman. Barley was considered just attend, rather they participated, inferior among the grains, and he A fascinating debate. At first glance it lingered, and relished in the prevailing therefore assumed that at least the seems that this is a classic example of decadence, all while the king paraded quantity must be generous. How young students who were bright, but around in the priestly garments of much is the offering? It must be at not bright enough. Having debated the their Kohen Gadol and drank from the least ten measurements. The Jews issue among themselves, they concluded goblets of their Beis HaMikdash. replied, even ten grains would suffice. with an interesting and insightful Haman was beside himself. Ten pieces approach, nonetheless rejected by their In short, they began to settle in. The of barley grain was as good as it gets? rebbe. However, we do need to keep in Jews no longer felt that deep-rooted His visceral reaction was so profound mind that these “young students” were respect of their past. Sensitivity to that he proclaimed: disciples of the great Rabbi Shimon bar their history was becoming dulled, Yochai, and therefore their insight is and their spiritual poverty reflected a .numbness to prospects for the future קומו דנצחו עשרת מנכון לעשרת אלפים .worthy of our understanding קנטריא דכספא. The disciples of Rabbi Shimon bar Stand up, for your “ten” were victorious The Jewish people of that era were Yochai speculated that a people over my ten thousand silver talents. not doing very well spiritually. From disconnected from their past, and with [See Megilla 16a for a slightly different the time that Yehoshua led Bnei no particular interest in their future, version.] Yisroel into the Land of Israel, they

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 had become a self-destructive people. insignificant omer that will keep them these justifications for abdicating Their master did not disagree together. Disregard the challenges their role in the mesorah. Today I hear with their core theory. Rather, he of the moment and instead focus on a shoulder shrug, I hear, not just an responded, we cannot accuse the rest what you once had, and what you can apathy — that’s already a given — but of the Jews for a transgression that have again. a disconnect. In my recent experiences, they did not commit. We don’t know Haman, in a moment, understood kids no longer feel the need to rationalize their changed lifestyle, to how the others would have behaved it all. It wasn’t the learning of “Toras explain why it’s “just not for them.” at the king’s feast. Maybe they would omer” that protected us, that ensured have appropriately attended and our future. If it was just Torah, then They simply say, “why should I?” gone home, without the lingering it could have been a sugya in Bava It is incumbent upon us to understand indulgences. Therefore, he concluded, Kamma as well. Haman understood this paradigm shift of attitude toward we can’t say for sure that this was that the eternal contrast between us our religion, because only when we the cause. Instead we need to find and him, between Bnei Yisroel and understand it do we have a chance an example that is similar, but more Amalek, is that while they live for to stop it. We are living in a time widespread. He suggested avoda zara, the moment, we build on our past to when the past is no longer of value. another form of disconnect from create a future. Haman offered 10,000 American heroes are demonized, the our sacred past and disregard for the silver coins to the coffers of the king Ten Commandments are no longer future of our religion. — an eye-catching offer, for sure. the source of truth. Our National With this understanding, we can A gift of the moment. Yet it was the Anthem is shamed, as is the sanctity return to our original midrash. The humble omer, with its lack of focus of marriage. In an era where the past korban omer is truly an insignificant on the present, and its continuous has no value, there is no direction for representation of a korban. bridging of what we once had to what the future. Our youth are being taught Quantitatively and qualitatively we will have, that will always sustain that we no longer need to justify lacking, it doesn’t seem to bring much us against our enemies. Something abandoning the history of our people, they can never truly understand. that what matters is how you feel in to the table — and that is precisely why the present. The present culture leaves it is so powerful. In our day and age we too need a them internally unstable, with no We needed the warning: “Don’t let measure of the omer. We all recognize that the barrage of spiritual challenges chain to anchor themselves; therefore the mitzva of omer seem insignificant they can easily drift away. in your eyes.” A generous and robust that confront this generation offering grabs our attention and serves is unprecedented. Technology, It is the eternal battle of our omer vs. the purpose of the moment. Kohanim entitlement, easy access to substances their coins. are some of the all-too-familiar pitfalls. eat from them, families are fed. But The Rambam famously writes, Laws( of However, recently I have recognized a the omer doesn’t serve the present Megilla, 2:18), that in the future times moment very well. It could be deemed new phenomenon that I believe is at all the prophecies will become null, insignificant in our eyes because it the root of these challenges. save for the Book of Esther. Perhaps doesn’t seem to have a purpose for the Once upon a time, when a kid wanted it is because the Book of Esther and present, the here and now. Rav Yaakov to “explore,” read, go off the derech, by extension, the holiday of Purim, is explains that the Torah instructs us to typically it was couched in a legitimate a time that we don’t just celebrate the take the korban omer with us, from claim, of sorts. From a bad rebbe miracle of the present, but rather we Eretz Yisroel into the Diaspora, and if experience to bad parents, there was chain ourselves to our past in order to we hold on to it, it will be the mitzva always a reason, an excuse sitting neatly guarantee our future. Indeed, this is our that leads us back home. The purpose of in the pocket to be taken out and read role in creating our own Purim miracle. the omer is to minimize the present, and to any listening ear. “Rabbi, I believe to instead bridge our past to our future. in the Torah, but who are the rabbis So too, say our Sages, when discord to tell me what to do?!” When there or disloyalty wedges its way into the is a claim, there can be a response. unity of a married couple, it is the But today I am no longer hearing

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 INSIGHTS INTO Mrs. Bracha Rutner THE MEGILLAH Assistant Principal, Yeshiva University High School for Girls

JEWISH UNITY

לְהָבִיא אֶ ל ּגִנְזֵי הַמֶ לֶ ְך. ,few years ago, Rabbi Haman then said to King Ahasuerus Menachem Penner spoke “There is a certain people, scattered and If it please Your Majesty, let an edict be to the faculty at Central, dispersed among the other peoples in drawn for their destruction, and I will discussingA the achievements and all the provinces of your realm, whose pay ten thousand talents of silver to the growth Am Yisroel has enjoyed laws are different from those of any other stewards for deposit in the royal treasury. in modern times. This success, he people and who do not obey the king’s Additionally, the midrash tells us: emphasized, is both a blessing and a laws; and it is not in Your Majesty’s אין אתה מוצא ימים קשין שהיו ישראל .curse. It is a blessing, as our numbers interest to tolerate them באפילה, ויושבין בחשך ובצרה, כאותן הימים have increased and we have enjoyed שהיו בימי המן, שאמר לאחשורוש ישנו עם success in many arenas, despite the אחד מפוזר ומפורד )אסתר ג ח(. .desire of our enemies to destroy us But it is also a curse, in that as we There were no days that were more have grown, our communities have difficult for the people of Israel, these were the darkest days, where they sat splintered due to both halachic and Haman describes the people of hashkafic differences. As a result, we in pain and anguish. What were these Israel as an “am mefuzar umforad,” a days? The days of Haman. have become more tribal and less nation that is scattered and dispersed. Midrash Tehillim no. 22 communal. Although the Jews were not a unified Looking back, we see similar people, they were considered “other” These verses and their explanation differences in the times of Esther and with a unique set of laws. These lead to a series of questions. What Mordechai. In Megillat Esther (3:8) it differences incensed Haman and he does it mean that the people of Israel is written: was determined to eradicate them, were a nation that was both scattered and dispersed? Why the seemingly as he says to Ahasuerus in the next וַיֹאמֶרהָמָ ןלַמֶ לְֶך אֲחַשְ וֵ רֹוש יֶשְ נֹו עַם אֶחָ ד double language of scattered and :pasuk מְפֻ ָרּומְ ּז דפֹרָ בֵין הָעַמִיםבְ כֹלמְדִינֹות מַ לְכּותֶ ָך dispersed? And why were these אִם עַלהַמֶ לֶ ְך טֹוב יִכָתֵ ב לְאַבְדָ ם וַעֲשֶרֶ ת וְדָתֵיהֶ םשֹנֹות מִכָל עָם וְאֶת דָתֵי הַמֶ לְֶך אֵ ינָם days the darkest? Bnei Yisroel had אֲ לָפִים כִכַר כֶסֶף אֶשְ קֹול עַ ל יְדֵ י עֹשֵי הַמְ לָאכָ ה עֹשִ ים וְלַמֶ לְֶך אֵ ין שֹוֶה לְהַ נִיחָ ם. been through slavery in Egypt, went

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 through the episode of the meraglim in As a nation in exile, the Jews had lost their performance of the mitzvot until the desert and the destruction of the what unified them — a homeland and that point, but at that moment, they first Beit Hamikdash, which ultimately their central place of worship, where have an opportunity to make up for lead to the expulsion of the Jews everyone came together in religious their deficit by fasting and performing from Israel. Yet only these days are practice to serve God. Furthermore, teshuvah. described as yamim kashin, difficult the nation was beginning to fragment. And as we all know, the Jews’ fortune days. Why? According to the Gemara, Megillah turned. Megillat Esther (9:2) states: נִקְהֲלּוהַ יְהּודִ ים בְעָרֵ יהֶם בְכָלמְדִ ינֹות הַמֶ לֶ ְך To answer these questions, we need 13b, Haman tells Ahasuerus, yashnu אֳחַשְ וֵ רֹוש לִשְֹלחַ יָד בִמְבַקְשֵי רָ עָתָ ם וְאִ יש לֹא to first parse the Megillah for details min hamitzvot, the Jewish people have עָמַ ד לִפְ נֵיהֶם כִ י נָפַל פַחְדָ ם עַל כָל הָעַמִ ים. .of the lives of Bnei Yisroel during this been asleep with regard to the mitzvot time, the 5th century B.C.E., to fully Spiritually, they are disconnected Throughout the provinces of King understand what they were going from their God and ultimately from Ahasuerus, the Jews gathered in their through. each other. This is the Jews’ darkest cities to attack those who sought their time, when they are not just distant Megillat Esther opens by describing hurt; and no one could withstand them, from one another physically, they how Ahasuerus ruled over 127 for the fear of them had fallen upon all are distant from Hashem — and as different nations. At the end of the the peoples. such, this is when they can be hurt. Megillah (9:16) we are told, ushe’ar This is the time Haman could strike The Jews were successful in beating haYehudim asher b’medinot hamelech back the evil forces of Haman. Not — and the rest of the Jews lived in a decisive blow against the Jewish people. only that, the Megillah draws attention the king’s other provinces. Clearly, to the unity of the Jews by specifically the Jews were living throughout the So what hope do the Jews have? In mentioning the Jews in their cities kingdom separate and apart from each this time when they are so vulnerable, throughout the province. It wasn’t just other. But is this enough reason for how could they fight such a powerful the Jews in Shushan banding together Am Yisroel to be described as mefuzar enemy? Esther, in her wisdom, knew to fight Haman and his forces, it was umforad? what needed to be done to combat also all the Jews in the rest of the When describing the parties that Haman. provinces throughout the kingdom — ק.ה.לAhasuerus held, especially in chapter She tells Mordechai (4:16): coming together. The root come together — appears three more לְֵךכְנֹוס תאֶ כָל הַ יְהּודִ ים הַ נִמְ צְאִים בְ שּושָ ן verse 7, there is a belief that the ,1

,times in chapter 9. Once in verse 15 וְצּומּו עָלַי לוְאַ תֹאכְלּו וְאַל תִשְ תּו שְ ֹלשֶ ת vessels used during the party may וַיִקָהֲלּו הַ יְהּודִים אֲשֶ ר בְ שּושָ ן And the — יָמִ ים לַיְלָה וָ יֹום ַם ּגאֲ נִיוְנַעֲ רֹתַיאָצּום ןכֵ ּובְכֵ ן .have been from the Beit Hamikdash Jews in Shushan came together. Again אָבֹוא אֶל הַמֶ לְֶך אֲשֶ ר לֹא כַדָ ת וְכַאֲשֶר אָבַדְתִ י According to the Gemara, Megillah ּושְאָר הַ יְהּודִים ראֲשֶ בִמְדִ ינֹות ,in verse 16 אָ בָ דְ תִ י . 11b, Ahasuerus miscalculated the time ,The rest of the Jews — הַ מֶ לֶ ְךנִ קְ הֲ ל ּו when the of the Jewish people galut Go, assemble all the Jews who live in would end. Yirmiyahu the prophet had those in the king’s provinces, came Shushan, and fast on my behalf; do not predicted a 70-year exile for the Jewish together. And once more in verse 18, eat or drink for three days, night or day. but the — וְהַ יְהּודִים אֲשֶ ר בְ ש ןּושָ נִקְהֲ לּו people followed by the rebuilding I and my maidens will observe the same of the Beit Hamikdash. Ahasuerus Jews in Shushan came together. fast. Then I shall go to the king, though calculated that the 70 years had passed it is contrary to the law; and if I am to And what did they do upon since the exile, and believed that God perish, I shall perish! completion of their victory? The had abandoned the Jews and that In order to unify the Jews, she must Megillah continues in chapter 9, verse they remained in exile permanently. 19: According to the Gemara, gather them together starting with שִמְחָה הּומִשְתֶ וְ יֹוםטֹוב ּומִשְלֹוחַמָנֹות אִ יש those in Shushan. And as they come מיפרקי אפיק מאני דבי מקדשא ואשתמש רֵלְ ה עֵ ּו . together, Esther wanted them to take בהו. the next step by turning to Hashem A day of merrymaking and feasting, and Ahasuerus decided to take the vessels of together as a nation and pray for their as a holiday and an occasion for sending the Beit Hamikdash and use them at his salvation. They may have been lax in gifts to one another. party.

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 שישתכר וירדם בשכרות. The immediate response is a shared once but twice — first to demarcate service celebrating God, where the beginning of the holiday and What is the obligation of the meal of they feast together and send each once again in the morning. In order seudah? One must eat meat and have other gifts in celebration of their to fulfill our mitzvah, we must hear a nice meal according to what they can victory and in appreciation of God. every word. There is no other such afford and drink wine until they fall Mordechai sends letters to the people communal mitzvah in which we must asleep. far and wide to memorialize this hear every word or the mitzvah is not Studies have shown that families that newfound unity, reminding them that fulfilled. eat together, stay together. [See “9 to maintain this unity they must do We are forced to come out of our Scientifically Proven Reasons to Eat mitzvot together. homes, to come to our central place Dinner as a Family” (https://www. It is written in the Megillah (9:27): of worship — to our mikdash me’at goodnet.org/articles/9-scientifically- -miniature Temple), as a Beit Knesset proven-reasons-to-eat-dinner-as) קִ יְמּו וְקִבְלּו הַ יְהּודִ ים עֲלֵיהֶ ם וְעַ ל זַרְ עָם וְעַל כָ ל is often referred to. There, we come family).] By coming together over הַ נִלְוִיםעֲלֵיהֶ ם וְ לֹא יַעֲבֹור לִהְ יֹות עֹשִים אֵת שְ נֵי together equal as a people — we all food and wine we show that we care הַ יָמִים הָאֵ לֶה כִכְתָבָם וְכִ זְמַ נָם בְכָל שָ נָה וְשָ נָה. have the same obligation, to hear the The Jews undertook and irrevocably about one another and are committed reading of the megillah. We all have obligated themselves and their to each other. to come together and remember this descendants, and all who might join When faced with such adversity, when dark and terrible time of spiritual them, to observe these two days in the separated and scattered and lacking upheaval and (separation) of the manner prescribed and at the proper in our religious devotion to God, we Jewish people. time each year. need to look at Purim to remind us of What else must we do? We continue According to the Gemara in Megillah, our ability to come together in achdut. the Jews accepted upon themselves all this unity by giving gifts to people Purim is not simply a nice, uplifting — the . There is a the mitzvot of the Torah: mishloach manot story; it provides a roadmap to achieve minimal number of food items we this unity. It is the uniqueness of these give (2) to a person, and ideally, we mitzvot that show us how we can אמר שמואל אי הואי התם הוה אמינא מלתא .would give to each other enough for achieve this unity דעדיפא מכולהו שנאמר קימו וקבלו קימו .our meal למעלה מה שקיבלו למטה. Shmuel said: Had I been there (among One of the more striking aspects of And we have a specific mitzvah of the Tana’im), I would have stated a these mitzvot is that they all touch on giving . We always matter that is superior to them all, matanot leevyonim a sense of community; having a shared have a mitzvah to give tzedakah, but as it is stated: “They confirmed, and experience in which we remember our no other holiday has a specific, unique took upon themselves,” which can be past in a very meticulous fashion (the mitzvah of giving tzedakah, except interpreted to mean: They confirmed reading of the Megillah), showing our for Purim. Why? This is a time when above in heaven what they took upon care for others in the community and we must be unified and think of every themselves below on earth. thinking beyond ourselves (matanot single person in our community — leevyonim and mishloach manot), and While they accepted all of the mitzvot our neighbor, our friend and also the coming together as family and friends and were no longer “sleeping” with stranger in our midst who may not around a festive meal (the seudah). regard to the mitzvot, the Megillah have what we have. This individual These are all ways that we can come describes four specific mitzvot: must be a welcome part of the together and overcome any potential reading the Megillah, giving matanot community, and must be part of this differences — regardless of who we leevyonim (charity to the poor and mitzvah. are religiously today and where we are, oppressed), mishloach manot (gifts to And then, finally, we come together we all have a shared past that brings us our friends), and eating a seudah. How for a meal. Rambam, Megillah 2:15, together. It behooves us as a people to do each of these fit into this message remember this for the future. of unity of Purim? writes: כיצד חובת סעודה זו שיאכל בשר ויתקן Let us look at the mitzvah of reading סעודה נאה כפי אשר תמצא ידו, ושותה יין עד the Megillah. We must read it not

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 INSIGHTS INTO Rabbi Menachem Rosenbaum THE MEGILLAH Rabbi Yitzchak Sprung

Ida Crown Jewish Academy

MEMUCHAN IS HAMAN: A CAUTIONARY TALE

ach chag can be considered his undoing. In order to demonstrate At first glance, there is little from its historical, moral or how this is so, we will first need to ask evidence that Memuchan, advisor to theological perspective, and and answer another question: Why Achashverosh in the first chapter, is EPurim is no exception. The Megilla do Chazal assume that Memuchan is Haman. After Vashti refuses to appear can be taken as a work of theology Haman? at her husband’s party, Memuchan that instructs us about the hidden suggests to Achashverosh that he hand of God. Alternatively, it can be should understand her offense understood as the historical record of not only as an attack against him the redemption of the Jewish people personally, but as a crime against all during a major persecution or as officers in the kingdom: ...לֹא עַל הַמֶ לְֶך לְבַ דֹו עָוְתָ ה וַשְתִי הַמַ לְכָ ה the historical setting of the rabbinic כִי עַל כָל הַשָרִ ים וְעַל כָל הָעַמִים אֲשֶ ר בְכָ ל enactment to celebrate each month מְדִ ינֹות הַמֶ לְֶך אֲחַשְ וֵ רֹוש. of Adar. We, however, would like to focus on a different facet of the book Not only against the king has Queen of Esther: its function as a cautionary Vashti sinned, but against all of the tale based on its surprising choice of officers and against all of the nations in main character: Haman. the king’s provinces. While God is working in the Esther 1:16 background of the story, the character Jumping the line ahead of who moves the plot along is Haman. Achashverosh’s other, more senior By focusing on this point, we will advisors (Megilla 12b), he proposes a learn the moral of the story: that the radical solution: The king should not actions of a megalomaniac lead to

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 wait to punish Vashti, and he should assumption — that the king’s well- protect Daniel from the machinations not use the courts. being is the same as the well-being of his other advisors and has a At this point, Memuchan seems to of the empire — when he wants difficult time marshalling the right be no more than a character in the Achashverosh to authorize a genocide to execute his accusers (Daniel chap. prologue who sets up the story for against the Jewish people: 6). Similarly here, Achashverosh is unable to punish Vashti without וַיֹאמֶרהָמָ ןלַמֶ לְֶך אֲחַשְ וֵ רֹוש יֶשְ נֹו עַם אֶחָ ד Vashti’s downfall and the eventual turning to his court: “then the king מְפֻ ָרּומְ ּז דפֹרָ בֵין הָעַמִיםבְ כֹלמְדִינֹות מַ לְכּותֶ ָך ascent of Esther. But if we take consulted the sages ... for matters וְדָתֵיהֶ םשֹנֹות מִכָל עָם וְאֶת דָתֵי הַמֶ לְֶך אֵ ינָם careful note of his actions, we see of the king were subject to experts עֹשִ ים וְלַמֶ לְֶך אֵ ין שֹוֶה לְהַ נִיחָ ם׃ political maneuverings that identify in law and adjudication” (1:14, see Memuchan as none other than the Haman then said to King Ahasuerus, Biur HaGra). With Memuchan’s main antagonist of the Megilla, “There is a certain people, scattered and innovation, however, this limitation Haman. dispersed among the other peoples in of the king’s power is removed. As all the provinces of your realm, whose First, Memuchan and Haman seem the Gra notes, “Everyone will hear laws are different from those of any other to share assumptions regarding the that the king can rule for himself people and who do not obey the king’s well-being of the king and the well- on any matter in his kingdom, even laws; and it is not in Your Majesty’s being of the empire. When Vashti, by what pertains to him personally. interest to tolerate them.” refusing to attend her husband’s party, And this rule was significant because Esther 3:8 personally offends Achashverosh, this would increase their awe of the Memuchan suggests that this is a At this point, Haman need not even king.” Or, more succinctly in the national problem, as we noted above: make the point explicitly; it is simply Malbim’s words, “from this point on, ”obvious that if it is not in the king’s the king’s sovereignty was absolute וַיֹאמֶרמְמּוכָן לִפְ נֵי הַמֶ לְֶך וְהַשָרִ ים לֹא עַ ל interest to tolerate the Jews, then it is (1:19). Memuchan’s additional הַמֶ לְֶך לְבַ דֹו עָוְתָ ה וַשְתִי הַמַ לְכָה כִי עַל כָ ל in nobody’s interest to tolerate them. rule, which was unnecessary for and הַשָרִ ים וְעַל כָל הָעַמִים ראֲשֶ בְכָל מְדִ ינֹות ,Additionally, the Gra notes that irrelevant to the execution of Vashti הַמֶ לְֶך אֲחַשְ וֵ רֹוש. Thereupon Memuchan declared in the Memuchan’s seemingly minor changed the rules of the game and presence of the king and the ministers: suggestion that the king issue a permanently endangered the lives of “Queen Vashti has committed an offense personal decree (1:19) that Vashti be the king’s advisors. From this point not only against Your Majesty but also replaced for crossing him contains a on, Achashverosh seems to have no against all the officials and against all legal tidal wave, which radically alters advisors until Harvona’s comments the peoples in all the provinces of King the relationship between the king in chapter 7. In the meantime, Ahasuerus.” and his advisors. Under traditional Achashverosh is advised by one Esther 1:16 Persian law, the king may not simply man, outside of his “young servants” (6:3): Haman, the only beneficiary of Haman soon relies on the same rule on matters pertaining to the king; by example, Darius is unable to Persia’s terrifying new policy. It seems Were you Koveah time to learn today? Daily Learning What you want, when you want, at the pace you want

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22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 likely, therefore, that Memuchan did punishing Mordechai alone,” feeling the pursuit of power and pursued it in not create this power vacuum in order it beneath him to do any less than to an absolute manner. Indeed, nothing for someone else to occupy it; rather, kill all Jews (3:5-6). Only a genocide else mattered to him. he established himself as the last man could constitute sufficient salve for his The assumption that Memuchan standing, and he was simply known insult. is Haman is what establishes this by another name from this point After receiving the honor of an Megilla as a cautionary tale. As the forward: invitation to Esther’s party, Haman Gra says, “It was caused by Heaven obsesses over the fact that Mordechai that he should prepare the salvation by וַיְסַפֵר לָהֶם הָמָן אֶ ת...כָל אֲשֶ ר ּגִדְלֹו הַמֶ לֶ ְך still refuses to show him honor. He his own hand.” (1:19) Or, venahafoch וְאֵתאֲשֶ רנִשְ אֹו עַל הַשָרִ ים יוְעַבְדֵ הַמֶ לֶ ְך. and Haman told them ... all about has great wealth, many sons, the top hu, we can reverse this sentiment and how the king had promoted him and political position in the empire: understand that it was the will of the Almighty that Haman be the one וְכָ ל זֶה אֵ ינֶנּו שֹוֶה לִי בְכָל עֵת אֲשֶר אֲ נִי רֹאֶ ה advanced him above the officials and the .to orchestrate his own destruction אֶת מָרְדֳ כַיהַ יְהּודִייֹושֵב בְשַ עַר הַמֶ לֶ ְך. .king’s courtiers Esther 5:11 Haman’s political destruction comes Yet all this means nothing to me every as a result of his request to be led Last, we do not know much about time I see that Jew Mordecai sitting in the through the streets of Shushan on Memuchan, the seemingly reckless palace gate. the king’s horse. Haman’s life is taken advisor who endangered himself with Esther 5:13 this new rule. Why would he suggest by the gallows that he sets up to kill Haman heard the words, “what should Mordechai. He might have been saved something so dangerously irrational? be done for the man whom the king What was his motivation? by the old Persian system to protect wishes to honor?” and immediately advisors from the whims and wishes We can resolve this question by assumed the king must be talking of the king, but he was the one who pointing to the megalomaniac who about him before suggesting that dismantled it. If the antagonist of this occupies the rest of the story: Haman. Achashverosh effectively make him cautionary tale teaches us one thing, After receiving the slight of one man look like king for the day (6:6-9). it is that each malevolent maneuver who refused to bow to him, Haman In short, Haman was a first-rate to grab power will lead to self- “looked contemptuously upon megalomaniac: he was obsessed with destruction.

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 THE MITZVOT Rabbi Noam Stein OF PURIM Principal, Farber Hebrew Day School High School, Southfield, MI

PURIM JOKES AND SHPIELS

s a school principal, one aspirations. Rambam famously begins of the most difficult the Guide for the Perplexed with the conversations I have each year question: How could eating from the isA trying to explain to new non-Jewish Tree of Knowledge be a sin if attaining faculty what a Purim shpiel is and knowledge is the highest of religious why they should accept how they are to drink on Purim is quantitatively goals? Beyond this, the Gemara, depicted. and qualitatively different than the Megillah 7b, introduces the obligation I have a much less successful mitzvah of simchas Yom Tov, which is to drink on Purim in conjunction conversation each year when trying to also expressed through the drinking of with a story in which Rabbah actually explain to students what the goal of a wine. However, the concept of ad d’lo murders R. Zera while drunk on Purim shpiel should be and what the yada, of becoming drunk to the point Purim and, while Rabbah does R. proper boundaries of its humor are. of diminished cognitive ability, is a Zera the favor of resurrecting him, he completely different type of spiritual/ does not seem particularly repentant. In order to think about this issue, we emotional experience than the simcha Indeed, this story is what led some must also consider what the goal of of Yom Tov expressed through the Rishonim to conclude that we are humor is in general and why jokes, joyful sharing of wine and meat at the not supposed to actually get drunk shpiels, grammen and the like have Yom Tov table. on Purim (see Ran, Megillah 3b). come to be particularly associated Skipping forward generations, the Moreover, simchas Purim has long with Purim. Rama (OC 696:8) notes that several been associated with the breaching halachically questionable Purim We know, of course, that the days of of halachic and general religious practices had developed by his time Purim are yemei mishteh v’simcha — norms. Not only is drunkenness itself in the 16th century, including the days of revelry and joy. The simcha normally considered impermissible, wearing of opposite-gender clothing of Purim is clearly different from the the idea of aspiring to “not knowing” and stealing other people’s items as simcha of other holidays. The mitzvah seems anathema to our high religious

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 part of Purim jest. Putting aside the decries this custom of directing being worn for the purpose of being debate about whether these practices jokes at Rabbanim, which violates like the other gender. For instance, are in fact permissible on Purim, what the commandment to not degrade a woman who wears her husband’s is clear is they had become widely a talmid chacham, or when directed jacket because she is cold is clearly practiced on Purim. at other people, to embarrass them not trying to dress like a man. So Having established that the type of in public. These sins are among the too, in the context of costumes in a simcha we experience on Purim is most egregious of transgressions and cultural setting in which costumes more mischievous and boundary- even according to those who permit are the norm (such as on Purim), it breaking than on other days, we still some of the practices mentioned is not considered a violation to dress need to understand why. Why are by the Rama, mocking people in as the opposite gender. Similarly, in this type of simcha and these types Purim shpiels can in no way be a setting in which snatching other of boundary breaches associated permitted. Rav Ovadiah calls on all people’s items as a prank has become particularly with Purim? What do they who are able to do what they can to part of the normal celebration, have to do with the Megillah or the root out this widely held custom, hefker beis din hefker — the concept events and salvation of Purim? And, and he admonishes those who sit that allows rabbinic authority to to return explicitly to our original passively and watch without protest. transfer property, especially in light question, does the Purim shpiel and In a particularly sharp turn of phrase, of prevailing custom — can be related Purim humor fit into this Rav Shlomo Aviner, when asked applied to render this snatching not acceptable Purim practice and why in an interview about whether the really stealing at all. According to would it be particularly relevant to Rama’s possible allowance of stealing these views, Purim does not really Purim? on Purim means that the shpiel is allow for the breaking of any halachic allowed, said, “Oy! How the yetzer requirements; rather, only practices Before advancing a theory as to why harah works overtime to permit the that are technically permitted, despite we do these things on Purim, and forbidden!” their approximation of a prohibition, when done right, why they can be were ever allowed. important and positive aspects of our Without delving too far into the Purim celebration, it is important halachic details, there are differences These strong objections being noted, to note the strong opposition to the between the cases that are possibly the custom is very widespread, and I, Purim shpiel that does exist. allowed by the Rama and outright as I am sure many others, have seen mockery. In terms of wearing many great talmidei chachamim listen In several teshuvos (e.g. Yechaveh opposite-gender clothing, there are to, enjoy and appreciate even some Da’as 5:50) and in Yalkut Yosef, those who generally permit it in very sharp and biting grammen and Hilchos Purim, Rav Ovadiah Yosef instances in which the clothes are not shpiels. So what can be made of this

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 practice and its connection to Purim? reality, is a powerful tool in helping The king we see is really a foolish Two themes of Purim can help us people see behind the mask and puppet playing a part without any understand the role of humor on develop an honest assessment of of the power he presents himself as Purim. themselves, their institutions and their having. communities. Haman too, by holding First, there is often a deeper truth Satire, the form of humor employed up a grotesque, distorted reflection in most successful Purim shpiels, is lying behind events than what is of the Jews, by calling out the am readily apparent. This theme is made for exactly this goal. Satire tears echad — the unified nation of One — down the carefully cultivated images expressed in the name Esther, which mefuzar umforad bein ha’amim — as alludes to the hidden presence of the powerful. Understanding that a scattered people mixed among the God controls all leads us to realize of God in guiding the fate of the nations — helped the Jews realize the Jewish people, even in exilic times. that all human power needs to be gap between how they were acting checked so we never allow ourselves The practice of drinking on Purim, and what they truly were. Humor, as exemplified by the notion of to be confused about the true source when used correctly, can facilitate a of this power. It is not uncommon nichnas yayin yatza sod — when one refreshingly honest, deep look at the for institutions and people to take drinks wine secrets emerge — is a truth of what really is and, as such, is manifestation of the idea that there are themselves and their power very an avodah perfectly attuned with the seriously. Sometimes adherents also deeper meanings behind reality than spirit of Purim. are readily apparent. The initial failure grant an almost complete, unassailable of the Jews in Shushan to see the Humor is a powerful perfection to their leaders. On Purim, the custom has become to subject deeper truths and to be taken in by the tool in helping people glitter and gold of their new position even the roshei hayeshiva to satire. This in the Persian Empire is what led to see behind the mask avodah ensures that no matter how revered, no person is ever elevated to the catastrophic decree of Purim. and develop an It was also the method of Purim’s a divine stature. We remember that salvation, through the hidden hand of honest assessment while there are many melachim, there is and can only be one HaMelech. God guiding Haman’s lots to the date of themselves, their primed for redemption. To be sure, on most days of the year, institutions and their Humor can play a similar role in maintaining the highest standards helping people notice and pay communities. When used of honoring our chachamim is of paramount importance. After all,k’vod attention to truths that often remain correctly, it can facilitate concealed. One way of understanding chachamim is associated with k’vod what makes something funny is that a refreshingly honest, Shamayim, but it cannot be mistaken for k’vod Shamayim. On Purim, we a joke reveals an uncomfortable deep look at the truth of truth that normally cannot be said, have the opportunity to expose the but it does so in a manner — such what really is and is an human frailty of even our loftiest institutions, and by doing so, reveal as exaggeration or word play — that avodah perfectly attuned makes it socially acceptable to be the true absolute power of God. revealed. There is more than a grain of with the spirit of Purim. As Yeshayahu (5:15-16) tells us, וַ יִּׁשַח אָדָ ם וַ ִי ְש ַ פל־אִ יש וְעֵ ינֵי גְ בֹהִ ים ִת ְשפַלְנָה truth in the aphorism, “behind every וַ יִגְ ַהב ה’ צְבָ אֹות ַב ִמ ְשפָט וְהָאֵ-ל הַ ָ קדֹוש נִקְ ָדש joke is a grain of truth.” Allowing A second theme of Purim is that ִ בצְ דָ קָ ה . ourselves to look at our faults and the forces we think are running the foibles and to honestly face what world are an illusion. Throughout the Yea, man is bowed, And mortal brought we see in the mirror, even if it’s a Megillah, the word hamelech, the king, low; Brought low is the pride of the funhouse mirror, is an important step ostensibly refers to Achashverosh; but haughty And the LORD of Hosts is in the self-reflection necessary for Chazal tell us that HaMelech is really exalted by judgment, The Holy God growth. God. God’s name is not mentioned in proved holy by retribution. Ironically, humor, which twists the Megillah, but God is always there.

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Purim 5779 Is it possible to fulfill Why didn't the mitzvah Esther Reveal of mishloach her identity? manot by email?

Why is Purim What Torah the only did the Jewish holiday to people accept exist in the on Purim? future?

Are you allowed to How do we take away Explain to our your kids' teens about candy they drinking on get from their Purim? friends?

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