parshat tzav shabbat zachor - young israel of hillcrest tzav shabbat zachor 13 adar ll 5774 / march...

Parshat Tzav Shabbat Zachor

13 Adar ll 5774 / March 15, 2014

Daf Yomi: Sukah 40, Nach Yomi: l Melachim l

Weekly Dvar Torah

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Groggers and Dreidels

Rabbi Zvi Goldberg

Associate Member, Young Israel Council of Rabbis, Baltimore, MD

Sometimes we consider groggers and dreidels as toys devised to keep the children interested. A child spins a grogger to drown out s name and spins a dreidel to win a game. Judaism, however, is so profound that even toys have symbolic meanings, and there is more to these toys than meets the eye.

The Bnai Yissascher explains the difference between the grogger and the dreidel. A grogger is twirled with our hand underneath it while holding the stick as the body of the grogger twirls over the hand. A dreidel is spun with our hand on the top of the dreidel. The Bnai Yissascher shows how this difference goes to the very roots of Purim and Chanukah.

On Purim, the Jews were in a desperate situation. Haman had arranged to destroy them. To avert the decree, Queen Esther commanded the Jews to fast for three days after which she would go the king and try to convince him to prevent the attacks. The Jews fasted and repented their prior ways. They acknowledged that it was because of their own deeds they were brought to the brink of destruction (by joining s party, and not obeying s order that they refuse to bow).

On Chanukah, the Jews were also in a dangerous position. They were not being allowed to learn Torah, and the Beis Hamikdash was defiled. Surely Klal Yisrael davened to HaShem to save them. We do not find, though, that there was a dedicated national effort towards teshuva (repentance). Rather, HaShem looked down and had pity on us as we are His children. As the Rambam writes: tzar lahem yisrael od mipneihem lachatzum lachatz gadol ad shericham aleihem elokei


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avoseinu hitzilam ”d had pity on them and saved them.

Thus, the difference between Purim and Chanukah becomes clear. The hisorerus, awakening and impetus, for Purim came from the Jews. Through our teshuva we influenced HaShemfrom us to HaShem. On Chanukah the influence came totally from HaShem. We were not necessarily deserving of being saved. It was a downward movement, as we were totally dependent on s chesed and grace.

Therefore, on Purim we spin the grogger with our hands pointed upward to symbolize our teshuvaon HaShem. On Chanukah, we spin with our hands pointed downward to signify that the drive for salvation was from Above, for we did not truly merit salvation.

To continue with this train of thought, we could add that the grogger stops spinning as soon as the hand stops turning. The dreidel, of course, continues to spin long after the hand releases it. This could be seen as showing that, throughout the ages, our repentance has not been the main cause for our salvation. Although, at times, we have done teshuva, the teshuva has not been either sufficiently sincere or often enough. We did not measure up to the standards required of us. It has been only s chesed (loving kindness) that has kept us going and going throughout the generations.

There is another lesson here. The Gemara states that if we want HaShem to act towards us with chesed, we must first, ourselves, practice chesed with the undeserving ─ mida neged mida.

To illustrate this point, another story is told about Reb AryehA TzadikOnce, Reb Aryehsigned and the borrower was not able to pay. Reb Aryeh was surprised as he did not recall signing any such document. Nevertheless, he went to court. As soon


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as he saw the signature on the document, he realized it had been forged. He saw the borrower in front of him, with his head lowered, unable to look at Reb Aryeh directly in the face. Apparently, the borrower had need of money, and counting on the fact that he would be able pay it back, he forged Reb s signature. Now that he was unable to pay, the borrower was in a very tight spot.

The judge asked Reb Aryeh to verify that the signature was his. To avoid shaming the borrower publicly, Reb Aryeh acknowledged that he did owe the money, but asked the judge to allow him to pay it back in installments, to which the judge agreed.

Was the borrower deserving of this kindness? Surely not. Nonetheless, chesed with the undeserving is a great kindness, and opens the Heavenly gates of chesed to us.

Shabbat Shalom

The Weekly Sidra

Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis, Belmar, NJ

At the end of this week’s Sidra, Moshe is commanded to inaugurate Aharon and his four sons to serve as Kohanim in the Mishkan (Tabernacle): “Take Aharon and his sons with him, and the garments, and the anointing oil, and a bull for the sin offering, and two rams, and a basket of unleavened bread. And gather all the congregation together to the door of the Tent of Meeting. And Moshe did as HaShem commanded him; and the assembly was gathered together to the door of the Tent of Meeting.” (Vayikra 8:2-4)


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After accomplishing this, Moshe addressed the congregation: “And Moshe said to the congregation, ‘This is the thing which HaShem commanded to be done.’” (ibid. 8:5) Rashi on this Passuk (verse), constructs what Moshe actually said to the B’nai Yisroel: “These things (inauguration of Aharon and his sons) that you see me do before you, are commanded to me by HaKadosh Baruch Hu to be done. Do not say that it is for my honor and for the honor of my brother that I do this!” Rav Y’rucham Levovitz, the Mashgiach (spiritual dean) of Mir Yeshiva (1873- 1936) of blessed memory, in his text Da’as Torah, posed the following. Is it even feasible to assume that Moshe, the most trusted individual of HaShem, would have done any of this without the express command of HaKadosh Baruch Hu? In order to answer this question, Rav Y’rucham cited the Mishna in Sh’kalim 3-2, which speaks of the appropriation of Shekels from the Lishka (treasury chamber), in order to purchase Korbanos (offerings): “….. He who made the appropriation did not enter the Lishka wearing a bordered cloak (border folded up at the lower end), or shoes, or sandals, or T’fillin, or an amulet. For, if he became poor, people might say that he became poor because of an iniquity (thievery) committed in the Lishka. Or, if he became wealthy, people might say that he became wealthy from the (unlawful) appropriation of the Lishka. For, it is man’s duty to be free of any blame before (other) men, as it is before the Omnipresent…..”


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That is, one must always be conscious of the Mitzvah which states: “And the land be subdued before HaShem; then afterwards you shall return, and be blameless before HaShem and before Yisroel; and this land shall be your possession before HaShem.” (Bamidbar 32:22) Now, the reason for one not entering the Lishka with a bordered cloak, shoes, sandals, and T’fillin was because the seams in these objects could be opened, and money could be hidden within. The reality though, is that no man would be so brazen as to open the seams in T’fillin in order to steal money from the Lishka. No man! If so, why were these restrictions even necessary? Rav Y’rucham answered that this was the extent whereby an individual had to be concerned with the Mitzvah of always appearing to be blameless. In fact, this Halacha (law) of not entering the Lishka with seamed objects would have applied even to Aharon and his sons, who were known by everyone to be of the highest moral and ethical caliber. That is the length then, that one must go to fulfill being blameless. Now, continued Rav Y’rucham, we comprehend why Moshe had to inform the B’nai Yisroel that everything he did was ‘Commanded to me by HaKadosh Baruch Hu to be done.’ Even when it came to the unparalleled Moshe Rabbeinu, he too had the obligation of being completely and totally blameless. Rav Y’rucham cited the Midrash Sh’mos Rabbah 51-1, which instructs: “When Rav Tanchuma began his dissertation, he cited, ‘A faithful man shall abound with blessings; but he that makes haste to be rich shall not be unpunished.’ (Mishlei 28:20). You will find that HaKadosh Baruch Hu always brings blessings by


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the hand of a man who is faithful (trusted), but he that is not faithful and makes haste to be rich shall not be unpunished. A faithful man refers to Moshe who was the confidant of HaKadosh Baruch Hu, as it says, ‘My servant Moshe is not so; he is trusted in all My house.’” (Bamidbar 12:7). The Midrash Sh’mos Rabbah 51-1 continues with this theme of Mishlei 28:20: “Another explanation of ‘A faithful man’ is that it refers to Moshe who was made the treasurer over the work of the Mishkan. Our Rabbis taught, ‘One must not appoint less than two people with control over the finances of a city or community.’ (Sh’kalim 5-2) But, surely you find that Moshe was solely in charge, while here you say that one must not invest less than two with this authority? The answer is that though Moshe was the sole treasurer, yet he called others to audit the accounts with him, for it says, ‘These are the accounts of the Mishkan.’ (Sh’mos 38:21) Note that it does not say which Moshe rendered, but ‘Which were rendered according to the commandment of Moshe,’ namely, through Moshe, but ‘By the hand of Isamar (son of Aharon).’” As can once again be seen, the Mitzvah of being blameless encompasses any aspect which could result in even the slightest suspicion. Hence, taught Rav Y’rucham, had Moshe been commanded by HaKadosh Baruch Hu to appoint a Kohain Gadol (high Kohain) without the slightest hint of that being Aharon, Moshe would have gone out of his way to select anyone but his own brother, even though all the B’nai Yisroel knew that Aharon was the best contender for the position. So far would Moshe have gone, to avoid being even in the slightest blameworthy. And, when in the end he had to appoint Aharon, this is why Moshe made it a point to inform the B’nai Yisroel that “These things (inauguration of Aharon and his sons) that you see me do before you, are commanded to me by HaKadosh Baruch Hu to be done.”


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And so, let us always seriously consider the obligation of being innocent and blameless in every endeavor of our lives, as yet another way of being M’Kadesh Shem Shamayim (sanctifying the Name of Heaven). May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos Confidential matters may be sent to Rabbi Greebel at: [email protected]

Disguised Motives

Rabbi Dov Shapiro

Associate Member, Young Israel Council of Rabbis, New Hempstead, NY

In addition to its engaging and inspiring storyline, Megillas Esther is replete with practical lessons in hashgacha pratis(divine providence) and midos that we can apply to our daily lives. One such lesson can be gleaned from the dialogue between Mordechai and Esther in reaction to Achashveirosh’s evil decree. As soon as the decree to annihilate the Jews on the 13th of Adar was promulgated, Mordechai sent an urgent missive to Esther asking her to utilize her position in the palace and her influence with the king to mitigate the decree and save the Jews. Esther demurred and explained to

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Mordechai that as the king did not tolerate uninvited visitors - even his own wife - it would be unwise for her to attempt to intervene at this time. Mordechai responded with the famous words “Al t’dami b’nafsheich l’himalet beis hamalech mikol hayehudim” – do not imagine that you will be able to save yourself without the rest of the Jews. Hashem will not allow the Jews to be destroyed but if you are unwilling to help, you and your family will perish. When Mordechai saw that Esther was reluctant to approach Achashveirosh, he felt that harsh words were necessary in order to motivate her to make the necessary sacrifice to save the Jewish people. The Maharal asks the obvious question. Esther was a n’viah, (a prophetess) and an extremely righteous woman. Why did she require Mordechai’s coaxing in order for her to help save klal yisroel? Wouldn’t she want to do everything in her power to help? The Maharal answers that while Esther was more than willing to risk her life to save the Jews, she felt that the time was not right. She felt that since the king would likely kill her if she arrived uninvited, it was wiser to wait until the next time she would be invited. At that point, she would be able to broach the subject of the Jews without endangering herself and their chances. Mordechai disagreed and felt that the best way to ward off an evil decree was to attempt to overturn it immediately even at a greater short-term risk. This explanation - that Mordechai and Esther had a fundamental strategic disagreement - doesn’t seem to fit into thepsukim. If Mordechai disagreed with Esther’s strategy, why didn’t he just tell her so? Why did he “accuse” her of turning her back on the Jews and that she should not expect her family to be saved. Why didn’t he just explain his strategy to her and emphasize that it was important that she go immediately to try to reverse the decree? From this Maharal we learn a fundamental insight into human nature and our own


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decision-making process. We usually act in accordance with our logical and moral compasses, and our decisions are supported by some rationale. Sometimes though, that rationale is not what is truly motivating us. A n’giya (personal agenda) or a specific interest can cause us to rationalize a particular course of action with an incorrect logic. In our minds our actions are logically justified, but if we were totally objective, we would see that the logic is flawed. When we are not objective – because we want a certain outcome - we construct the logic to support that course of action. When this process takes place sub-consciously (as it frequently does) it can be difficult to discern what is truly taking place. Let’s take a simple example. You and your wife enter a restaurant with a bunch of hungry (and cranky) children. As you are about to order, you notice that the hashgacha on this establishment is unfamiliar to you and you are not certain is reliable. After reflecting on how difficult and inconvenient it would be to load everyone back into the car and try to find another place to eat, you decide that the hashgacha is reliable after all. You may have a logical reason why you decided to accept thishashgacha, but you are certainly not objective. It is quite possible that if you were driving past this restaurant in other circumstances you would not be so quick to rely on the hashgacha. Similarly, it is not easy to objectively evaluate the honesty of a business transaction when one’s money is at stake. “Would this be my logical conclusion if there was no money on the line?” is a difficult question to answer. At the very least, we need to be aware that it can be difficult to identify our true motivations which can be hidden away in our subconscious and can be invisible even to us. Mordechai understood Esther’s strategy of waiting until Achashveirosh called her. However he suspected that her “strategic decision” was actually based on a sub-conscious concern for self-preservation. If that were the case there would be no point in discussing strategy. As long as she was motivated to protect herself, she


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would continue to follow her logical strategy of waiting. Mordechai understood that the only way to get her to see her error would be to identify, isolate and address the underlying n’giya that was truly motivating her decision. That is what Morechai did by directing his insightful rebuke not at what she told him, but at what was truly motivating her. “Realize that it is of no benefit to you or your family to postpone going to the king” Mordechai explained to her, “Hashem will save the Jews either way, but you will have passed up your opportunity to be the savior of the Jewish people.” Once she realized that there would be no personal benefit in delaying, she was able to see and accept Mordechai’s point of view that the proper time to go to the king was immediately. We make important decisions every day that impact ourselves and others. Sometimes the decision-making process is complex and contains multiple layers of justification, rationalizations and motivations. Often the most effective means to help ensure that our decisions are correct is to discuss them with another person who is not subjected to our personal n’giyos. When that is impossible, we can examine our feelings and “press the emotional buttons” to try to identify what is truly motivating us. Investing the extra effort to isolate a personal n’giya can save us from serious mistakes with long –term ramifications. If it can happen to Esther, it can certainly happen to us. Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail of his weekly parsha column, [email protected]

Purim: Cause and Effect

Rabbi David Sochet

http://www.eastcoastmohel.com/



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Associate Member, Young Israel Council of Rabbis, Spring Valley, NY The Gemarah [1] says that the disciples of Reb Shimon bar Yochai asked, “Why were the haters of (this is a euphemism for) Yisroel [often when the Talmud needs to express something negative about the Jewish people or about their fate, the term “haters of Yisroel” is used instead of Yisroel, may no evil befall them, G-d forbid) of that generation worthy of being destroyed?” Reb Shimon responded, “Give the answer on your own”. The Talmidim (disciples) replied, “It was because they benefited from the wicked Achashverosh's feast”, to which Reb Shimon objected and said, “If so, the decree should have only been against the Jews living in the capitol of Shushan, not including the rest of world Jewry since they had not benefited from Achashverosh's party”. (On the face of it, threatening them with extermination seems an unreasonably harsh punishment for a relatively minor sin. The Talmidim of Reb Shimon bar Yochai believed that the Jews of that generation deserved extermination not simply because it benefitted them, but rather because they actually enjoyed themselves at the evil man’s feast. It was not merely an idolatrous feast – it was actually the celebration of their own (Israel’s) defeat, a proclamation that the G-d of Israel had been vanquished! It was the blasphemy of a king whose empire ruled Israel, who arrogantly strutted around sporting the Kohen Gadol’s sacred garments, serving wine in the Holy Temple vessels, and thereby showing all his subjects his utter disdain for the prophecy of Yirmiyahu. (He prophesized that the Jewish exile would be limited: ,והיתה כל הארץ הזאת לחרבה לשמה ועבדו הגוים האלה את מלך בבל שבעים שנה This entire Land will be“ -והיה כמלאות שבעים שנה אפקד על מלך בבל ועל הגוי ההוא וכו'ruin and desolation and these nations will serve the king of Babylon for seventy years; and then, on the completion of seventy years, I will visit their iniquity upon the


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king of Babylon and upon that nation…”[2]) Achashverosh by his actions implied that this prophecy was null and void; the Jews were ultimately and forever defeated, and that heaven forbid, Hashem could no longer run His world. For the Jews not to be perceptive of the motif of this celebration and to be able to enjoying themselves at that occasion was unforgivable. Reb Shimon bar Yochai’s own resolution to the original query as to what sin were the Jews guilty of, was that it was because they had years earlier bowed to Nebuchadnetzar's image in the plain of Dura[3]. The Talmidim now had a new question. If so, how did they merit to be saved miraculously? Was Hashem unjustly biased in their favor? Reb Shimon answered, “No, the Jews were not sincere in their service to the idol, they only pretended to worship it. Certainly, Jews from throughout the Babylonian Empire literally bowed to Nebuchadnezzar’s idol – but they didn’t really believe in it! They bowed to it out of fear of repercussions for disobeying the king, due to social pressure, and because of their wish to portray themselves as loyal subjects. They certainly did not impute any real power to that idol. Similarly, Hashem only appeared to decree their destruction, knowing that the Jews will repent and the decree will be annulled.” The Alshich Hakadosh [4] [5] explained that with the knowledge of the decree of Haman, the Children of Israel made a Chesbon Haenfesh - an accounting of their souls – a deep introspection to determine whence their troubles originated. They concluded that it had come either because of the sin of worshipping the statue in the times of Nebuchadnezar, or alternatively, because of their participation in the feast of Achashverosh. Therefore, they decided to use the "teshuvas hamishkal [this refers to a program of repentance by which the penitent divests himself of the benefit derived from the sin for which he is expressing remorse]. If it was due to the sin of bowing down to the statue, which is punishable by death, then they would accept


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that judgment of Heaven upon themselves with love, and they would prepare eulogies and laments for themselves, as if their execution was a fait accompli. If however, the source of their doom was because they had partaken of the feast, then they would decree a fast- a display of anguish and torment in expiation of their improper indulgence in the past.. Also, these two sins were committed in public, and were included in the category of the public desecration of Hashem’s name for which there is no forgiveness. Therefore, the fast and the crying and the eulogy were also done in public and with the participation of the whole congregation. When Hashem saw their regret and their repentance, he set aside the decree and rescued them. They established days of festivity in contrast to fasting, and delight as opposed to eulogy. They sent portions to each other and gifts to the poor to unite their hearts towards the commandment of Hashem and the joy of the miracle. The Alshich Hakadosh’s point can actually be further understood with the words of his contemporary Reb Shlomo Alkabetz [6] in his work Manos Haleivi. On the pasuk in the Megilah [7], ותאמר אסתר להתך ותצוה אל מרדכי - "And Esther said to Hasach, and she commanded him go to Mordechai," the Targum says, "Hasach was commanded to tell Mordechai not to antagonize Haman since the battle with him is a continuation of the eternal struggle between Yaacov and Esav." Reb Shlomo Alkabatz asks, “What was Esther thinking? Did she for a moment contemplate that Mordechai was battling Haman over some personal matter like the inheritance of a field or vineyard, and thereby jeopardizing the security of the Jewish Nation? He explains that the pasuk [8] says ומרדכי לא יכרע ולא ישתחוה להמן - “Mordechai would not kneel and would not bow to Haman". Esther's question was why Mordechai went out of his way to provoke Haman by making sure Haman noticed that he, Mordechai, was paying him no obeisance. If Mordechai chose not to bow down to Haman, why not do everything in his power to avoid confronting Haman. Why did he make a point of intentionally standing on a street where Haman would pass by and make it


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obvious that he deliberately disrespects him? He continues. Chazal [9] say that Haman wore an idol around his neck and he also considered himself to be a god [10]. Mordechai knew that a decree had been made against the Jews because they had bowed down to Nebuchadnezar's idol calf, and Mordechai's intention as the Jewish leader was to atone for all of the Jewish people through his sacrifice. Accordingly we can now understand that Mordechai’s acceptance of martyrdom for the sake of all the Jews was necessary to atone for the sin of all the Jews bowing to Nebuchadnezar's idols. We read in the Megilah [11] כי גדול מרדכי בבית המלך ושמעו הולך בכל המדינות - ‘For Mordechai was prominent in the king's palace and his fame was spreading throughout all the provinces’, Reb Mordechai of Nadvorna [12] explained that the prayer of Shema- ‘Hear o Israel’- is the acceptance of the yoke of Heaven upon ourself. There are righteous people who while reciting these words do so with such fervor that it arouses others to also accept upon themselves the yoke of heaven. The greater the tzadik the greater the impact his recital generates. The very great and extraordinary tzadikim actually can cause through their zeal and commitment that the entire world should be awakened within themselves to accept upon themselves the heavenly yoke. He explains this as the meaning of ‘vishmo holech bichal hamedinos - his fame was spreading throughout all the lands’. The word “vishmo”- his fame’ is spelled the same as the word Shema meaning his Shema spread throughout all the lands. It positively impacted all the Jews in the world to accept upon themselves the yoke of Hashem and thus resulted in their repentance.


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It is well known that the Rabbis [13] teach us that the words of Shema 'ואהבת את ה you shall love Hashem your G-d, with all your“ - אלקיך בכל לבבך ובכל נפשך ובכל מאדך

heart, with all your soul, and with all your resources” - teach us that we are required to love Hashem and serve him even through giving up our very lives. Now we can understand the word vishmo- his fame- to mean shema - mesiras nefesh, giving up our lives for Hashem’s sake. Mordechai’s self sacrifice was spreading throughout all the lands. Since they were ultimately saved, Mordechai's ploy apparently succeeded. His acceptance of death for Hashem’s name prevailed and served as atonement “for the Jews of all lands”. In summary the Jews of Shushan fasted and gained atonement for indulging at the party of Achashverosh. The Jews of the entire world gained their penitence for bowing to Nebuchadnezar’s idol through Mordechai’s refusal to bow to Haman. Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at [email protected] for any questions and comments. Good Shabbos, and a Happy Purim. Rabbi Dovid Sochet ______________________________________________________________________________________ [1] Tractate Megilah 12A [2] Yirmiyahu / Jeremiah 25:11-12 [3] See Daniel 3:1 [4] Rabbi Moshe Alshich 1522-1570 was the author of many works, including important analytical explanations of Scriptures. [5] in his book "Masas Mosheh [6] Rabbi Shlomo Alkabetz, (c.1500, – 1580) was



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a rabbi, kabbalist and poet perhaps best known for his composition of the song Lecha Dod; and his book Manos HaLevi (completed 1529, published 1585) on the Book of Esther. [7] Esther 4:10 [8] Esther 3:2 [9] See Esther Rabbah 7:5 [10] See Tractate Megilah 10B, [11] Esther 9:4 [12] Rabbi Mordechai Leifer of Nadvorna (1824–1894), [13] Tractate Berachos 54A

Mordechai's Secret Weapon Rabbi Avraham Moshe Rabinowitz

Young Israel Rabbinic Training Program 5774, Far Rockaway, NY

In the third Perek of Megillas Esther, the verse relates that Mordechai refused to bow to Haman. Once this was brought to Haman’s attention, his anger consumed him. Consequently, he decided to annihilate the entire Jewish nation. The Talmud in Tractate Megillah cites an opinion that the people of that time blamed Mordechai for inciting Haman, thus bringing calamity upon them. Many of the commentaries are bothered by the same question: why exactly did Mordechai incite Haman knowing it could cause detrimental repercussions for Klal Yisrael? Some commentaries are of the opinion that Mordechai believed it was absolutely forbidden to bow to Haman because he wore an idol around his neck. The Michtav M’Eliyahu (Rabbi Eliyahu Dessler) states that Mordechai very well knew what he was doing. He quotes the Maharal who says there was a simple solution Mordechai could have used to avoid bowing to Haman. He could have skirted the issue


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by making sure not to cross paths with Haman, but Mordechai chose not to. Instead, he decided to encounter Haman and blatantly disobey him. The Maharal goes on to explain Mordechai’s actions from Tractate Brachos. Rabbi Yochanan says, in the name of Rabbi Shimon bar Yochai, that it is permissible to contend with the wicked in this world based on the verse in Proverbs 28:4 “Those who forsake Torah praise the wicked and those who adhere to Torah contend with them.” Therefore a Tzadik, a righteous person, should contend with evil people. The Maharal concludes that, especially a wicked person like Haman, who planned to harm Klal Yisrael and was destined for retribution, should be stood up to. By standing up to Haman, Mordechai was sanctifying the name of HaShem. If we look further at the quote from Tractate Brachos, we can see that the Talmud concludes that if “fortune is smiling upon” the evil person, then you should not contend with him. If fortune is not smiling upon him, it is permitted – even required – to contend with him. During this time, Haman was on top of the world; he had just become the grand vizier of the world’s most powerful kingdom. “Fortune” was definitely “smiling” upon him. If that is true, the question still remains: why did Mordechai start up with Haman? To understand a possible answer we need to refer to a passage from Tractate Megillah. The Talmud tells us that the reason Haman became so upset every time he saw Mordechai was because Mordechai had a document written on his shoe that stated Haman was Mordechai’s slave. The Talmud relates the story of this document. Mordechai and Haman both served as commanders in the army of Achashveirosh. One time, they were sent on a mission together, each heading a troop of soldiers. Haman’s troop squandered all of their supplies while Mordechai was meticulous in rationing his provisions. When Haman’s troop ran out of food he came to Mordechai begging for help. Mordechai was reluctant to agree to share his much-needed reinforcements with


13 Adar ll 5774 / March 15, 2014


Weekly Dvar Torah



Haman and his men. When Haman persisted, Mordechai acquiesced and gave him supplies with the condition that Haman would become Mordechai’s slave. Since they didn’t have paper, they wrote the document on the bottom of Mordechai’s shoe. Rashi quotes this piece from Tractate Megillah when commenting on a verse in Megillas Esther that discusses Haman’s exit from Queen Esther’s feast (Megillas Esther, 5:9). “That day Haman went home feeling joyful and exuberant. But when Haman noticed Mordechai in the Kings Gate, and he did not stand up and did not stir before him, Haman was filled with wrath at Mordechai.” Rashi explains that Haman’s wrath was due to this very document on Mordechai’s foot. When Haman left the queen’s party, he felt as though he were on top of the world. When he saw Mordechai however, his high spirits vanished. This was because Mordechai posed an impending threat that hung over Haman’s head. Mordechai owned him, and if Mordechai ever revealed that fact, it would be detrimental to Haman. Therefore, whenever Haman saw Mordechai, a feeling of dread and anger descended upon him. Keeping this in mind, if the sight of Mordechai invoked horror and anger within Haman whenever he saw him, fortune was not smiling upon him, for at that moment, all his success was meaningless. As a result, it was perfectly permissible, even meritorious, for Mordechai to contend with Haman whenever the opportunity arose. Mordechai’s position was unique; only he could contend with Haman because only he invoked these feelings in Haman. Furthermore, it seems that Mordechai and Haman were the only ones that knew of their contract. This would explain why there where members of Klal Yisrael who accused Mordechai of instigating Haman and inviting peril upon the Jews – they were totally unaware of Mordechai’s contract with Haman. Accordingly, they didn’t understand why Mordechai risked his life and the fate of the entire Jewish nation by standing up to Haman. On the other hand, Mordechai was acutely aware of his unique position and he took advantage of it, bringing not only a


13 Adar ll 5774 / March 15, 2014


Weekly Dvar Torah



salvation to Klal Yisrael, but also a surge of repentance, and that generation’s recommitment to Torah and Mitzvos. Chag Purim Samayach

_______________________________________________________________________________________________

Meafar Kumi

Rabbi Ronen Shaharabany Graduate, Young Israel Rabbinic Training Program, Brooklyn, NY

רעשב בשוי ידוהיה יכדרמ תא האור ינא רשא תע לכב יל הווש ונניא הז לכו) המלך" )אסתר ה, יג

לע איה הנווכהש םיעדוי ונייהו ,"''וכו יל הוש ונניאו" רמול לוכי היהו ,תורתוימ "וכל זהמקשה הרב שמשון מאוסטרופוליא, לכאורה המילים " ןטק רפסמב דחיב םילוע "אסתר"ו "מרדכיכל הכבוד שיש לו, שאינו שווה בזמן שמרדכי אינו משתחווה לו. מפרש הרב: כתבו המקובלים, " "זרש"ו "המן" .שם הוי"ה ,26 דחיב .(2=ר ,4=ת ,6=ס ,1=א) 13 = "אסתר" .(1=י ,2=כ ,4=ד ,2=ר ,4=מ) 13 = "מרדכי" .ההוי" לשם ורמאו .(3=ש ,2=ר ,7=ז) 12 = "זרש"ו ,(5=ן ,4=מ ,5=ה) 14 = "המןגם כן עולים ביחד במספר קטן 62, אבל אינם שווים אחד לשני, ש"

שווים במספר קטן כמו מרדכי ואסתר, דהיינו כל אחד 31, לא היה שום בריה יכולה להפיל אותם. והנה מילת המקובלים, אילו היו המן וזרש "זרשרמז ל" – "זה"ש ינפמ איה ,יל הווחתשמו ענכנ וניא יכדרמש הביסה ונייהד ,איננו שוה לי "זה" וכל ןמה רמא ןכלו .12 אירטמיגב "זה" שווה למספר קטן שלי. אל ,"איננו שווה לישבמספר קטן 21, "

על מה אחשורוש מוכן לוותר

תא תיסהל אב ערה רציהשכו .הנווכהו הבשחמה קלח .ב .השעמה קלח .א קים:כתב הקדושת ציון (פורים עמ' נב): לכל מצוה יש שני חל

האדם ולמנוע אותו מלעשות רצון ה', עיקר עבודתו ורצונו הוא לקלקל ולבלבל את מחשבתו וכוונתו של האדם בשעת עשיית המצוות. אבל י לא עולים לרצון לפני ה'.על עצם מעשה המצוות אינו חושש כל כך, משום שמעשה המצוות ללא כוונה, בלאו הכ ידוע שאחשורוש הוא שורש הקליפה והסטרא אחרא, וכל רצונו ומטרתו הייתה להחטיא את ישראל. וגם בעת הסעודה הייתה כוונתו ללכד את בני ישראל ברשתו, כידוע מהספרים הקדושים. ח מצוות, חלק "שני החלקים של הרמ רומז על "מלכות" נמצא, .(248) ח"שני פעמים רמ רפסמכ ,496 אירטמיגב הלוע "מלכות" .המעשה וחלק הכוונה

וזה שאמר אחשורוש, "ויאמר המלך לאסתר המלכה במשתה היין מה שאלתך וינתן לך ומה בקשתך עד חצי המלכות ותעש" (אסתר ה, ו).


13 Adar ll 5774 / March 15, 2014


Weekly Dvar Torah



ק אחד מהרמ"ח מצוות (חצי "מלכות" = רמ"ח, רמז לחלק אחד לח קר םייקיש ונייהד ,"עד חצי המלכותכלומר, אני מוכן לוותר ליהודי רק "אמלא את דווקא על חלק המעשה של המצוות ונייהד ,"ותעש של הרמ"ח מצוות). ועל איזה חלק אני מוכן לוותר? "עד חצי המלכותנה, שיהודי יקיים מצוות עם ווכה קלח לע לבא .הדמולמ םישנא תווצמ םהש יאנתב ,תווצמ לש תוליבח םייקל ןתי רציה .שאלתך ובקשתך

לב, על זה לא אוכל למלאות בקשתך, כי על ידי זה מתעלים בני ישראל וגורמים מפלתן של רשעים. תוימינפה תויתואהו ."סמך וו דלת" אוה "סוד" לש יולימה ."נכנס יין יצא סודבזה פירש הקדושת ציון את דברי הגמרא (עירובין סה.) " ןיי תייתשבו החמשב תוברהל זא הוצמש ,םירופב ןייה תדועסל םיסנכנשכ ,רמולכ ,"דוס אצי ןיי סנכנ" והזו .(לתד וו מךס) "מלכותבלבד הם "העולה בגימטריא שני ,"מלכות" אותיות שהוא "סוד" של תיבת יוצא המילויהפנימי ונייהד ,"יצא סודעל שניצלנו מעצת אחשורוש, אז "המצוות על ידי שמחת פורים, ולעשות רצונו ת חלק המעשה והן את חלק המחשבה של א ןה םייקל הכזנש זומרל .פעמים רמ"ח

יתברך בלבב שלם כראוי וכנכון.

טעם משלוח מנות ומתנות לאביונים

מדוע תקנו דווקא בפורים מצוות משלוח מנות ומתנות לאביונים, מה שאין כן בשאר חגים? מפרש הדרכי מוסר (עמ' שט): חז"ל אמרו "כל ם זצ"ל, אם רואים שאנשים עושים מעשי השחתה גדולים אל יחשוב כל אחד הרואה סוטה בקלקולה יזיר עצמו מן היין". פירש הסבא מקללעצמו, "מה נוגע לי הדבר? אני אף פעם לא אגיע למעשי השחתה כאלה". אלא כל הרואה מעשי השחתה, אפילו אם הוא צדיק ורחוק ה כזאת. כי אף האנשים המשחיתים שעשו כרחוק מזרח ממערב מהשחתה כזו, צריך לגדור לעצמו גדרים וסייגים שלא יגיע לעולם להשחתאת מעשי ההשחתה, לא בפעם אחת הגיעו אליהם, אלא היה גרעין ראשון שממנו צמח וגדל הרע לאט לאט. אם כן, יכול להיות שאמנם שממנו ,בגרעין הראשון שלה אולי עדיין ההשחתה אצלנו ,להתחלתה אבל אולי קרובים רחוקים אנו מקצה האחרון של ההשחתה, אבסה ד"כע ,הטוסה תלחתה אוה ןייה יכ ,"ןייה ןמ ומצע ריזי הלוקלקב הטוס האורה לכ" ל"זח ורמא ןכל .אפשר לה לצמוח ולהתפתח

מקלם. ממשיך הדרכי מוסר, לפי דברי הסבא מקלם: חז"ל ראו בהמן הרשע מידה רעה שאין רעה הימנה. הפסוק מעיד שלא הייתה לו שום תביעות כולם השתחוו לו. רק מרדכי לבדו לא רצה להשתחוות לפניו. "ויבז בעיניו לשלוח יד במרדכי לבדו" (אסתר ג, ו), מפני שלא על בני ישראל כי היה לפי כבודו להתעסק עם יהודי אחד. לכן רצה להרוג ולאבד את כל היהודים טף ונשים החפים מפשע. זוהי השחתה שאין למעלה הימנה, מביציה פרטית.להרוג עם שלם בשביל נגיעה וא עתה מובן מדוע תקנו דווקא בפורים מצוות משלוח מנות ומתנות לאביונים. כשבני ישראל ראו עד כמה מגיעות מדות רעות והשחתה של בני ן אדם, שבשביל נגיעה קלה יכולים להחריב עולם מלא, תיכף קיימו את הגמרא "כל הרואה סוטה בקלקולה יזיר עצמו מן היין", והתחילו לתקולשפר מידות בני אדם. משלוח מנות מלמדנו לכבד את חבירנו. מתנות לאביונים מלמדנו להרגיש את צער חבירנו ולעזור אחד לשני. יזכנו ה' יתברך להיות באחדות אמיתית ולישועה השלימה בקרוב! מאמר החכם

הוללות. – הבשחמ אלל החמש ."הבשחמ" תויתוא "החמשב"

רבי אורי מדובינסקי

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