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CITIZEN Beis Moshiach is not responsible for the NEWS content of the advertisements. © Copyright 2002 by Beis Moshiach, Inc DD’’vvaarr MMaallcchhuuss NOT RESTRICTED BY WORLDLY LIMITS SICHOS IN ENGLISH ACKNOWLEDGING THE Pharaoh,” i.e., equal in power to the the relevance of these two thrusts to NATURAL ORDER VS. ruler of the entire civilized world. our present-day lives can be clarified DEFYING IT From this same narrative, we can also by analyzing our Sages’ appreciate the power of Yehudah. For interpretation[75] of the verse from The episodes related in the Torah although Yosef was the ruler of the the Megilla,[76] “So had the king are not merely historical narratives, land, Yehudah approached him established... to do the will of each but rather contain lessons which are without any hesitation, without asking person.” In the original, the latter applicable in all times and places. This permission, ignoring totally the norms phrase reads ish va’ish – lit., “this man concept surely applies to the narrative of court protocol.[73] and that,” and here our Sages perceive at the beginning of Parshas VaYigash an allusion to Mordechai and Haman. which describes how Yehudah (Judah) As we look more closely, a I.e., when Achashverosh was approached Yosef (Joseph) and said, distinction can be drawn between the preparing his feast, he desired to “Please, my master, let your servant two. Yosef’s position was granted to satisfy the desires of both of them. speak..., for you are like Pharaoh.”[70] him by Pharaoh. This implies a degree of respect for Pharaoh’s authority, i.e., There are two opinions among our Both Yehudah and Yosef represent an acknowledgement of the power of Sages regarding the success of his the entire Jewish people. The very the natural order. Yehudah, in venture: One opinion maintains that word Yehudi, Hebrew for “Jew,” is contrast, by approaching Yosef as he since Mordechai and Haman represent derived from the name Yehudah.[71] did,[74] reflects how he refused to two diametrically opposed approaches Similarly, the name Yosef is used (as in acknowledge those limits entirely. As to life, it is impossible for their the Book of T’hillim) to refer to our such, he demonstrated the true divergent wills to be satisfied people as a whole.[72] infinite power a Jew possesses, a simultaneously. A second opinion Both of these personalities power that cannot be confined by any concedes that at present it is indeed demonstrate the way in which a Jew is constraints. impossible for these two polar not restricted by the limits of the approaches to be reconciled; in the worldly environment in which we live. A CONFLICT OF INTERESTS new world-order of the Era of the This is reflected in the above narrative The difference between the Redemption, however, this will which describes Yosef as “like approaches of Yosef and Yehudah and become possible. 70. B’Reishis 44:18. “Yosef” signifies the whole House of Israel. him simply as an Egyptian viceroy. 71. See Rashi on Esther 2:5. 73. Note the comments of B’Reishis Rabba on 75. Megilla 12a. 72. In the verse, Noheg katzon Yosef (“You, Who B’Reishis, loc. cit. 76. Esther 1:8. lead Yosef like a flock”; T’hillim 80:2, and see 74. Although Yosef was in fact his brother, Rashi there), it is clear from the context that Yehudah was not aware of this and considered 4 BEIS MOSHIACH 8 Teives 5763 To explain the analogies involved: position of power without verse,[85] “The world will be filled Achashverosh, as the Sages teach, is compromising his spiritual integrity at with the knowledge of G-d as the representative of G-d;[77] the feast all. waters cover the ocean bed.” By represents our world,[78] and in an quoting this proof text, the Rambam ultimate sense, the fulfillment of its Nevertheless, such an approach highlights the manner in which purpose,[79] the Redemption.[80] does not negate the limitations of the G-dliness will permeate the world in Mordechai represents a Jewish material world. On the contrary, at that age. To understand the simile: In approach to life, while Haman this level, although a Jew is not contrast to the creatures that live on represents the opposite, the challenges controlled by the material aspects of the dry land, the multitude of which the material world poses to his environment, he is still influenced creatures which inhabit the ocean are Jewish practice. by them. Indeed, the Torah itself not readily discernible as teaches that[83] “The law of the land independent entities. When looking FREE WILL is binding”; i.e., the fundamental at the ocean, it is the ocean as a climate of all existence is material, and According to the first of our Sages’ whole and not these particular beings a Jew’s spiritual endeavors are carried that we perceive. Similarly, in the Era interpretations, G-d’s desire to make out in this context.[84] the feast satisfy the desires of Haman of the Redemption, though the and Mordechai refers to the free material world will continue to exist, choice we are granted. To quote the its limitations will not be apparent, Rambam:[81] for it will be suffused with A Jew is not restricted G-dliness.[86] Free will is granted to all men. If one desires to turn towards the path of by the limits of the We have the potential to “live with good... the choice is his.... Man can on worldly environment the Redemption,” to experience a his own initiative... know good and foretaste of this era, at present. In this evil and do as he desires.... There is no in which we live. manner, one can “satisfy the desires of one who compels him, decrees his both Haman and Mordechai”: one can fate, or leads him to either of these live in the material world (Haman’s paths. desire), and yet appreciate the spiritual nature of material reality, Thus, at this level, we are SATISFYING BOTH realizing how in fact it is not separate confronted with a choice; material MORDECHAI AND HAMAN from G-dliness. And this realization is involvement would appear to run the ultimate expression of Mordechai’s A different perspective, however, is contrary to the study of the Torah and service. the observance of its commandments. opened up by the second of our Sages’ A Jew, however, has the potential to interpretations – that the Era of the SHABBOS AS A FORETASTE Redemption will accommodate the follow the example of Mordechai, who OF THE WORLD TO COME “would neither bend the knee nor bow two contrary thrusts of Mordechai (the down.”[82] Despite the pressures of Jew’s spiritual tasks in this world) and To clarify this idea further: The Era the material environment in which we Haman (this world as a barrier to the of the Redemption is described as “the all live, he can hold steadfast to the fulfillment of these tasks). Day which is entirely Shabbos, and rest for life everlasting.”[87] Similarly, life-tasks of the Torah and its mitzvos. The Rambam concludes his Moreover, like Yosef, he can rise to a Shabbos is described as “a microcosm discussion of that Era with the of the World to Come.”[88] And 77. Thus the Meorei Or quotes the Midrash with the phrase, “and everything is prepared for Hilchos Melachim 12:5. which states, “The name Achashverosh – this the feast.” 86. See the essay entitled “The Ultimate Good of alludes to the Holy One, blessed be He, for the 81. Mishneh Torah, Hilchos T’shuva 5:1-2. the Era of the Redemption” (reprinted in “I beginning and end [of creation] belong to Him.” 82. Esther 3:2. Await His Coming Every Day,” published by 78. Cf.: “The world...is like a wedding feast” 83. Gittin 10b. Sichos In English, 1991), where this concept is (Eruvin 54a). discussed in a slightly different context.