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Rabbi Yissochor Frand

PURIM

PURIM: THE PARADIGM OF “HOPE FOR EACH AND EVERY GENERATION”

2

Magid Shiur, Yeshivas Ner Yisroel, Baltimore

I saw the following beautiful insight in a Sefer -- Yemei HaPurim.

Following the Megillah reading, we sing the prayer “Shoshanas Yakov,” which includes the statement “You have been their eternal salvation and their hope throughout the generations”. What does this phrase -- v’tikvasam b’chol dor v’dor -mean?

Prior to singing Shoshanas Yakov, we actually recite a blessing to conclude the Megilla reading: “Blessed are You, Hashem, our G-d, King of the universe, Who takes up our grievance, judges our claim, avenges our wrong; exacts vengeance for us from our foes, and Who brings just retribution upon all enemies of our soul.

Blessed are you Hashem, Who exacts vengeance for His people Israel from all their foes, the G-d Who brings salvation.” The language of this blessing is in the present tense (haRav es riveinu, haDan es dineinu, v’haNokem es nikmaseinu, etc.)

On Chanukah, the Al HaNissim prayer contains similar language except it is in the past tense: He fought our fight; He judged our claim; He avenged our wrong (ravta es rivam, danta es dinam, nakamta es nikmasam). The change of tense in these two similar prayers must be significant. Why on Chanukah are the verbs in the past tense and on Purim they are in the present tense?

The Vilna Gaon says regarding the pasuk, “To speak of Your Kindness in the morning, and of Your Faithfulness at night” [Tehillim 92:3] that morning (boker) connotes days of redemption.

Redemption is bright like the morning sun. When Klal Yisrael are redeemed, when they are in Eretz Yisrael at peace in their land, then things appear to us like morning. Likewise, evening and night-time are metaphors for exile. When we are in exile, it

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1. livingwithmitzvos.com

is a time of “Your Faithfulness at night,” meaning we do not see the Hand of G-d, which is hidden. At such times, it appears as if we are abandoned, Heaven Forbid. The quality that sustains us through the night of our exile is our “Emunascha ba’Leylos” -– we have faith that despite our exile, the Almighty is still interested in us and still cares about us.

The paradigm of the quality of “Emunascha ba’Leylos” is the holiday of Purim. Purim is the holiday of exile, the Yom Tov of Galus. During the Persian exile, it looked for a time as though Divine Providence abandoned them. (“The decree went forth to destroy and eradicate every Jew from young to old in a single day.”) The attribute of “Your Faithfulness at night” is what kept them going. Purim is a paradigm of an event in history when Klal Yisrael thinks they are abandoned but then discovers that the Almighty is still interested and He still loves us. He is still fighting our battles even in the exile.

That is why the text of the Purim prayer is in the present tense – “Who fights our battles, who judges our claims, who avenges those who wrong us...”. Even in the Galus, when it appears so many times that things are lost -- until this very day we are surrounded by people who want to destroy us -- even now, He is still -– in the present -– fighting our battles.

Chanukah is a miracle that occurred when we had a Beis HaMikdash. We know that the Master of the World is involved at such a time in history. That era is in the past, so we speak of the Chanukah narrative in the past tense. However, on Purim while we are still in exile, we need to hear that the Almighty not only DID IT for us in the past, but he DOES IT for us in the present as well.

Purim is OUR holiday and that is why the Sages enacted in the prayer of Shoshanas Yakov the words “And their hope throughout the generations.” Our hope is that what happened on Purim will keep happening for us even now. Our hope is not only for then but also for every generation (including the present) where they “stand up against us and attempt to destroy us”.

Why is Purim different to all the other festivals in that Jews in different places keep it on different days?

Rabbi Yehonasan Gefen Rabbi for Keter HaTorah

One of the recurring themes in the story of Purim is the conflicting ideologies of the Jewish people and Amalek. The Jewish people believe that Divine Providence guides history, nothing is mere ‘coincidence’.

In stark contrast, Amalek believe that everything happens by mere chance (mikreh). Rav Yaakov Kamenetsky zt”l brought out a fascinating idea with regard to this ideological clash. He began in Parshas Mikeitz, where Yaakov Avinu refuses to send Binyomin to Mitzrayim. He explained his fear that “perhaps a disaster will happen.1 Rav Kamenetsky noted that the Hebrew word for ‘happening’ of ‘mikreh’ is spelt here with an ‘aleph’. In Parshas Vayigash, Yehuda recalls the words of Yaakov to the Egyptian Viceroy2. “If you also take this one [Binyomin] from me, a disaster may happen...”3 On this occasion, the letter ‘aleph’ is omitted from the word, ‘mikreh‘.

What is the reason for this change?

Rav Kamenetsky explains that the regular spelling of the word ‘mikreh’ is without an aleph, and in this form it refers to mere chance.

However, when an ‘aleph’ is added, the word ’kara’ (call) is formed.

This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence. Rather, everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word ‘mikreh’. When Yaakov is speaking to Yehuda, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. However, when Yehuda was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew, who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew 1 Parshas Mikeitz, 42:38.

2 This was Yosef, but Yehuda did not know his true identity at this point.

3 Parshas Vayigash, 44:29.

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livingwithmitzvos.com

MEGILLA

MEGILLA INSIGHTS PROVIDENCE VERSUS CHANCE

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could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.4 Dayan Chanoch Ehrentreu shlit”a asked Rav Kamenetsky that a passuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance.

After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach, to find out what had happened. The Megilla writes, “And Mordechai told him about everything that had happened.”5 In this instance, the word ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!

Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word ‘mikreh’ and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represent the belief that everything is mere ‘mikreh’ (chance).6 On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of HaShem in their midst, when they exclaimed, “is HaShem amongst us or not?!”7 When the Jewish people attribute events to chance, HaShem, measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of HaShem’s presence amongst them due to the loss of the Temple and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that HaShem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see HaShem’s Hand in everything that takes place around us.

4 5 6 7

Emes L’Yaakov, Parshas Mikeitz, 42:38, p.216.

Esther, 4:7.

Esther Rabbah, 8:5.

Beshalach, 17:7.

2. What is the word “Purim” connected to and how does this encapsulate the essence of Purim?

THE 10 SONS OF HAMAN

Rabbi Adam Edwards MA

Director of Educational Development, SEED

When opening a megillah, one can’t help but notice that one column looks different to all the others. The list of Haman’s ten sons is written in a style known as Shirah, with significant amounts of empty space between the text. The custom in most shuls is for the congregation to recite all ten names aloud followed by the ba’al korei reading these ten names very quickly in a single breath. There are many customs related to the reading of these names, and we will briefly look at the source of some of these and discuss some of the halachic considerations that may affect these customs.

A. Talmudic Source. The Gemara (Megillah 16b) states that

the names of all of Haman’s sons should be read in a single breath because they all died at the same moment. By reading about their deaths in a single breath we indicate that the deaths were not ten separate events, but a single moment when they all died.

B. How Much Should be Said in a Single Breath? The Rema records a practice to include the phrase “chamesh me’os ish”, which precedes the list of Haman’s sons, in the same breath as all ten names and the word “aseres”, which follows the list of names.

1. Hagahos Maymoniyos (Megillah 2:1) strongly questions the practice suggested by the Rema. After all, the Gemara explained that we include all of the names in a single breath because they all died simultaneously, a phenomenon that does not seem to be true for the five hundred men! The Maharil (Hilchos Purim #13) suggests that Haman’s sons were each leaders of battalions that contained fifty men.

Thus their deaths symbolized the end of their battalions, which all “died” along with their leaders.

2. The Mishnah Berurah (690:54) writes that if one does not think he will be able to include everything in a single breath, he should forgo the Rema’s stringency of including “chamesh me’os ish” in order to try to preserve the custom as it is mentioned in the Gemara. The Kaf Hachaim (690:95) adds that if one doesn’t even believe he will be able to say the names alone in a single breath, he should

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begin with “chamesh me’os ish” and read until he must take a breath.

C. Does the congregation also have to read the list aloud? As we previously mentioned, many congregations have the custom of reciting the list of Haman’s sons aloud and in unison. The Gemara does not record any such practice. In fact, the implication of the Rema (690:17) is that it was not the prevalent practice in his time (the Rema lists those pesukim that should be recited aloud and makes no mention of the list of Haman’s sons). Indeed, the Mishnah Berurah (690:52) cites the Chayei Adam as having rejected this practice, saying that “it is not a minhag” and that it should be read only by the ba’al korei just like the rest of the Megillah.

Although the Beis Halevi ( Beis Halevi al HaTorah (end of inyanei Chanukah)) and the Rogatchover Gaon (Tzafnas Pane’ach III Hashmatos l’hilchos Gerushin) have novel and brilliant suggestions as to why the ten sons needs to said aloud, other poskim have suggested more simple explanations for the practice of the entire congregation reciting the names of Haman’s ten sons aloud: 1. Rabbi Moshe Sternbuch (Teshuvos V’hanhagos II:358) writes that due to the speed with which the bal korei reads off the ten names, many in the congregation may have missed a word or two. The custom therefore developed for the congregation to recite all of the names themselves.

2. The Ketzos Hashulchan (Hosafos at end of Chelek Gimel) writes that the practice in Chevron when he was a young child was for the children to make noise during the reading of Haman’s sons just like we have the practice of doing during the reading of Haman’s own name. As a result, he suggests, we have the custom of the congregation reading their names first so that we will not have missed any words in the Megillah.

There are other interesting pertinent issues that we don’t have space to explore such as: What should one do if he knows that he is capable of either reading from the text or saying all of the names in a single breath, but he is not capable of doing both? Is it better to give up on the single breath in order to ensure reading each word from the text or is it better to read each word from the text, thereby sacrificing the requirement to read all of the names in a single breath The hope is that our understanding and appreciation of even seemingly minor minhagim is enhanced by exploring some of the relevant halachic literature associated with this single custom.

3. What are the mitzvos of Purim? livingwithmitzvos.com

PURIM

4

PURIM – ‘INSIDE OUT’

Rabbi Aron Litwin Newly appointed Rabbi, Seed Manchester

Purim makes no sense!

We, the Jewish people are a wise nation, of all the insults that our enemies hurl at us, never would they accuse us of being unintelligent. In the 14th century eighty percent of the world’s population was illiterate, but not the Jews. We are a people who focus on knowledge, logic and scholarship.

So where does Purim fit in? We spend a day intoxicating ourselves till we act like clowns? This seems like the antithesis of all we stand for?

Another custom on Purim is to dress up. The first middle and last letter of the Jewish alphabet spell Emes, truth.

Dressing up sends out a message of superficiality and deceit.

Again, it makes no sense?

Let’s turn to Megilas Esther and perhaps the third mitzvah of the day will shed light on the other two. At first we are told of a sequence of terrible events that paint a gloomy picture for the Jewish nation;

ÂÂ Esther, a pure, refined Jewish girl is forcibly taken to become a queen to Achashverosh.

ÂÂ The wicked Haman ascends to power and passes an irrefutable decree with the king’s signet ring to kill all Jews.

ÂÂ A tall gallows is assembled to hang none other than the Gadol Hador, Mordechai Ha’tzadik.

Each one of these events was a catastrophe unto its own.

What would be with world Jewry? How would we survive?

Hindsight is 20/20. It’s never easy to understand why we need to go through certain difficult experiences while we are going through them. But almost every time, when we look back after enough time, we can gain an understanding of their place and purpose.

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4. livingwithmitzvos.com

PURIM

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When we look back at the sequence of events in the Purim story, we can see how the very decrees that appeared to be hardships turned out to be the seeds of our redemption. Each one of these events actually paved the way for our salvation;

ÂÂ The salvation of the Jewish people only came about through Esther’s position, so it was a blessing in disguise that she became queen. (Also the Midrash tells us that she bore a son to Acheshverosh called Daryovesh who eventually became king and allowed the rebuilding of the second Beis Hamikdash).

ÂÂ Since the terrible decree (to kill all Jews) was passed with a royal signet ring which cannot be refuted the only option was to send out another decree allowing the Jews to kill their enemies in return. For the only time in history, a royal allowance was given to obliterate all Anti Semites.

ÂÂ And as we all know, the gallows served a pivotal role by hanging none other than Haman himself!

This is the message of Purim; V’nahapoch Hu, “it is the opposite”. To us mortals many things seem bad, look around, everyone has their own package of trials and difficulties to contend with. On Purim we acknowledge that we really don’t understand. And even something that may seem like a disaster is really a blessing in disguise.

This is the rationale behind our drinking. In our sober state we are not able to fully comprehend the irony of events. So we drink! When a person is intoxicated he is able to be merry about his sorrows. For one day a year we bring ourselves to a place where it is possible to see the reality of our sorrows; that they are our salvation! For this same reason we dress up, we are showing that things are not the way they seem on the outside.

Chazal tell us that when Moshiach comes there will be an atmosphere of laughter (Az Yimalei Sechok Pinu). My Rebbe, Rav Yitzchak Berkovits explains that this laughter will be the result of us realising how all our worries & suffering were for the good... it will be ridiculous how all our pain, in reality, was a blessing!

So this Purim, Drink, Dress up and remember that... we don’t know!

Which one of the three regolim parallels Purim and how is this seen?

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MY WEEKLY HALACHIC QUESTION

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

The Mitzvah of Mishloach Monos The mitzvah of sending Mishloach Monos was introduced during the time of Mordechai and Ester.1 There are two reasons offered for this mitzvah: Some say that the reason is to ensure that everyone has ample food for the Purim Seudah2, others write that it was instituted to promote friendship amongst people on Purim.3 There are, in fact, many differences between these two opinions; we will state some of them:

ÂÂ If the recipient doesn’t want to accept; according to the first opinion, the giver has not fulfilled his obligation since he hasn’t provided anything for his seudah, but according to the second opinion, one has fulfilled his obligation since the recipient saw that I tried.

ÂÂ If one leaves the food by the front door without writing who it came from; according to the first opinion, one has fulfilled his obligation as he provided food, but according to the second opinion, one hasn’t fulfilled his obligation since the recipient doesn’t know who it came from.

ÂÂ If the food gets ruined on the way; according to the first opinion, he has not fulfilled his obligation, as he didn’t provide anything for the seudah, whereas according to the second opinion, he has fulfilled his obligation as he showed that he made the effort.

ÂÂ If one sends a non-food item; according to the first opinion, he has not fulfilled his obligation, but according to the second opinion, he has.

The final halachah is that we try to satisfy both opinions.

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com shelach monos.5 Most Poskim allow one to eat before fulfilling the mitzvah.6

Q. What if one sent an item, but the recipient doesn’t eat from that hechsher or is on a diet and will not eat what was sent?

A. One has nevertheless fulfilled his obligation.7

Q. May one buy a dish that requires tevilas keilim, e.g., a glass dish, and fill it with food to use as shelach monos?

A. This happens to be one of the most frequently asked questions in the weeks leading to Purim! Any utensil that is made of metal, glass, Pyrex, etc. that is bought from a non-Jew requires tevillah before it is used. A common mistake that is often made in this area of halacha is that one is allowed to ‘use it once’ before it is toiveled. There is no basis for this in halacha.8 The problem begins when ones buys a utensil for the purpose of filling it with food and giving it as a present. Only a utensil that one buys to be used for food purposes requires tevilah, which is why the shopkeeper didn’t need to toivel the dish when he originally bought it, since his intention was for business purposes, not to be used for food; whereas one purchasing it in our situation is primarily buying it for a gift for someone else to use it for food.9

Q. Why is there no berachah recited on this mitzvah?

So What Can Be Done?

A. Various answers are offered regarding this question: the one I like the most is: if one were to make a beracha as one gave it, it would significantly reduce the friendship shown upon presenting it, since it would be looked upon as ‘just another mitzvah’!.4 Nevertheless, since it is being sent because of the miracle that occurred, when one hears the beracha of “‫ ”שהחיינו‬before the daytime reading of the megillah, he should have intention to exempt the shelach monos that he will be sending later that day.

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Some Poskim suggest to toivel the utensil without a beracha before placing food in it.10

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One can wrap the food or tray with cellophane/plastic wrap separating the utensil from contacting the food.11

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One can acquire it for the recipient through someone else, and now it is a utensil for food purposes (since it now belongs to the person who will be using it for that purpose), thus obligated in tevilah according to all opinions. This is accomplished by asking a third party to lift it up on behalf of the intended recipient. (Not all Poskim agree with this method12)

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The best idea in this case, which was suggested to me by HaRav Ezriel Auerbach Shlita is to simply have intention to use it oneself

Q. when is the best time to send one’s shelach monos?

A. As with any other mitzvah – ‫ – זריזין מקדימין למצוות‬the sooner the better. In fact, some Poskim hold that one should not eat (a substantial amount of food, tasting is permitted) until he has given at least one Megillah 7a.

Terumas Hadeshen.

Rav Shlomo Alkabetz zt”l in Monos Leivi.

Rav Shlomo Zalman Aurbach zt”l brought in Halichos Shlomo, Rav Moshe Sternbuch Shlit’a in Teshuvos V’hanhogos.

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There are numerous ideas that one can do in this situation:

5 6 7 8 9 10 11 12

Rav Shlomo Zalman Auerbach zt”l, Shu’t Az Nidberu.

Rav Y. S. Elyashiv zt”l.

Shu’t Kinyan Torah 7:55, Rav Shlomo Zalman Auerbach zt”l.

Ramo Yora Deah 120:8.

Mekor Chaim brought in sefer Trevilas Keilim page 164 (cohen).

Rav Nissim Karelitz shlit’a.

Ben Ish Chai Parshas Mattos 14.

Rav Shlomo Zalman Auerbach zt”l.

5. Why is there no explicit mention of Hashem’s Name in Megillas Ester? livingwithmitzvos.com

before giving it away as a present. For example, after toiveling it, one can eat some of the sweets or chocolates from it, thus making it a utensil intended for food use, and it was obligated in tevilah.

The Reading of the Megillah

HALACHAH

PURIM HALACHOS

The Gemarah (Megillah 7b) tells us that a person is required to become intoxicated on Purim, until he does not know the difference between ‫ ארור המן‬and ‫ברוך מרדכי‬. The Shulchan Aruch takes this literally, whereas the Ramo cites an opinion that one should drink a little more than usual, and then take a nap. While sleeping, he is unable to differentiate between ‫ ארור המן‬and ‫ברוך מרדכי‬, and has thereby fulfilled this dictum.14 There are, however, many alternate explanations offered:

Q. How important is it to hear every word of the megillah?

ÂÂ Some Rishonim explain that the intent of Chazal was, that once one

A. Very! If one misses even one word, he has not fulfilled his obligation and he must listen to the entire megillah again.13 However, there are some ideas that may save him in this case:

ÂÂ Some Rishonim explain that the numerical value of ‫( ארור המן‬502) is

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If one does miss a word, he should quickly read what he missed, continuing until he catches up with the Baal Korei. It’s best to do this from a kosher megillah, but if one doesn’t have one in front of him, he may even read it from a regular chumash.

•

Even if one ends up having to read a lot inside himself, e.g., in a noisy shul, as long as he heard most of the megillah from the Baal Korei, he has fulfilled his obligation.

•

One who isn’t sure if he actually heard every word or not depends when it is: during the night reading, he can be lenient and assume he did, and doesn’t need to hear it again. But if this happens during the day reading, a Rov should be consulted.

Q. What if one dozed off during the megillah; has he fulfilled his obligation?

A. If he properly fell asleep, he must hear the megillah again.

However, if he simply daydreamed or spaced out and he heard the words of the megillah, he has fulfilled his obligation and need not hear it again.

Getting Drunk Q. Just how drunk does one really have to get on Purim?

A. It always amazes me that all throughout the year some people are looking for leniencies, in all areas of halachah, and try to avoid chumras - stringencies. However, when it comes to this mitzvah, these people don’t look for leniencies and wish to fulfil the mitzvah to its ‘fullest’, with any possible chumrah they can get hold of. On the other side of the spectrum, there are people who are normally very careful in observing all halachos, but in this instance, almost ignore this mitzvah, claiming “it’s not for me!” Let us analyse what one has to do to fulfil this mitzvah. After all, it’s Purim!!

13 Shulchan Aruch ‫תר”צ‬, Mishnah Berurah ‫מ”א‬.

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cannot recite the whole song of ‫ שושנת יעקב‬in the correct manner, he has reached the required level.15 equivalent to the value of ‫ברוך מרדכי‬. A person who cannot calculate this due to his drunkenness, has reached the level of intoxication required by Chazal.16

ÂÂ Rav Yisroel Salanter zt”l explains that this is not a level of obligation; rather a level of exemption. In other words, a person is required to drink continuously throughout Purim, unless he reaches this extreme level of drunkenness, at which point he is no longer obligated in the Mitzvah.17

ÂÂ According to one of the Rishonim, the purpose of drinking on Purim is not for his own happiness per se, but is rather in order to gladden others.

Damaging on Purim Q. If one damages people’s property whilst being drunk, is he obligated to pay for damages?

A. The Gemarah (succah 45a) relates that upon the conclusion of the Yom Tov of Succos, people would grab each other’s Esrogim from each other, and eat them as a way of displaying their joy in completing the Yom Tov. Tosfos explains that anytime when damage is done to another’s property as a part of the celebration, the damager is exempt from paying. Other Rishonim disagree. However, the Ramo paskens like Tosfos and one who damages the property of another or injures him in the course of involvement in the joy of performing a mitzvah is exempt from payment for these damages. Some Poskim rule that this halacha does not apply nowadays, as we do not experience the same level of simchah that Chazal were discussing.

Q. Is it permitted to insult, or to speak or act derisively towards friends, rebbes, etc. in the spirit of Purim merriment?

A. No. An exemption from paying damages should not be confused with permission to transgress other prohibitions in the Torah.

14 15 16 17

Megillah 7b.

Tosfos Megillah ibid.

Avudraham, Maharil, Bach.

Emek Beracha page 126.

6. Why do we read the Megilla both by day and by night? livingwithmitzvos.com

Q. Is it permitted to daven whilst being drunk?

A. One may daven normally even after drinking a reviis of wine.18 Once a person has reached a state of ‘not being able to speak in front of a dignitary’, he may not daven. Even if he already began, or the time for davening will pass, he must not daven.19

One who

HALACHAH PURIM

PURIM HALACHOS cont.

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of erasing Amalek’s name. In addition, the gematria of “macho emche” and “zeh Homon” is the same.22 The minhag which is prevalent amongst most of Klal Yisroel is to bang upon hearing the name of Homon. This custom should not be abolished as it was established for good reason.23

accidently missed davening because he was drunk or davened whilst

Some say that since children do not know how to say “Shem

‘not being able to speak in front of a dignitary’, should make up what

Reshoim Yirkav” – “The name of the wicked should rot”, they bang

he missed by davening two Shemonei Esrei’s at the next tefillah.20

when the name of Homon is mentioned instead.24

The Poskim decry those who imbibe alcohol and thereby transgress many issurim. Someone who will miss any berachos,

The Chasam Sofer brings a reason for banging in that it shows that we do not want to hear his name. It shows our displeasure.

netilas yodayim, bentching or tefillah due to his drinking, should

Homon’s name is mentioned 54 times in the megillah. This is

not drink, and rather fulfil his obligation through one of the other

hinted to with the words macho emcha, “I will surely erase [Amalek].”

methods described above. Furthermore, Chazal (Berachos 31b) tell

The gematria of the word “emche” is 54.

us that someone who davens in a state of intoxication is likened to having served Avodah Zoroh.

We should bear in mind that the focus of the megillah should not be on what kind of noise he will make for the next Homon, scanning the

The Gaon explains that the name of ‫ מגילת אסתר‬hints to its deeper

megillah for the next time his name appears; rather, remember that the

meaning”‫ ”מגלה הסתר‬- “revealing the concealed”. That is to say, that

listening of the megillah in its entirety is the foremost part of the mitzvah,

the underlying message of Megillas Esther is, that encrusted and

representing a story that teaches us its lessons for all generations.

hidden in all natural events is Hashem’s miraculous master plan. It

We always want to serve Hashem, and when the opportunity permits,

is up to us to reveal this plan. For this reason, specifically on Purim,

this love becomes revealed. Purim is a time to reconnect with Hashem.

we are commanded to drink to the point of intoxication, to reveal our

We must show Him that we truly love His Torah and mitzvos, and we

true self, and ultimately reveal the true miracles behind all of creation.

desire to keep them with love. Even if our love for Hashem has lain

Banging For Homon – What’s it all about?

Children and adults alike eagerly anticipate the moment when Homon’s name is mentioned in the megillah. People go wild, banging on the tables, stomping the floor, shooting pop-guns and the like. But where does this minhag actually originate from?

As we remember from Parshas Zochor, we have a Torah obligation to erase the memory of Amalek. In fact, some Rishonim write that it was the custom was to write Homon’s name, or draw images of him on stones, and bang the stones together to erase the name or pictures of Homon.21 Since Homon descends from Amalek, we fulfill the mitzvah 18 Ramo siman 99:3 in the name of the Terumas Hadeshen. Mishnah Berurah.

19 Tosfos in Eiruvin 64.

20 Mogen Avraham 3, Mishnah Berurah 6.

21 Avudraham, Tefillas Purim, Elya Rabbah 16, Ben Ish Chai Parshas Tezaveh 20.

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7. livingwithmitzvos.com

dormant for a long time, Purim is the time to reveal our true inner selves.

There is a rule from the Ramban; the extent to which something is destroyed reveals just how much kedusha – holiness was there originally. The biggest example of this is the Beis Hamikdash. Purim is yet another example of this. It’s a fun packed day, with very little time to really appreciate the holiness and potential of the day. The sefarim tell us that just as Chazal say “Anyone that stretches out his hand – one must give him”, in other words, without an investigation of whether or not he actually needs the money or not, on Purim, we just give. The same is true with Hashem; if we stretch out our ‘hand’ and ask Hashem for whatever it is we may need, we are not judged and scrutinized to determine whether or not we deserve it. If we ask we just get. There is so much potential available on Purim – let’s use it!

Happy Purim!

22 Matteh Moshe.

23 Maharil, Hilchos Purim brought in Ramo, Levush, Mishna Berurah.

24 Otzer Kol Minhagei Yeshurun page 122, Moadim L’simcha 3:301.

How is Taanis Ester different to the other fasts?

THE FESTIVAL OF PURIM…THE YOM TOV THAT WILL NEVER BE OVERSHADOWED

Rabbi Benjy Gordon Jewish Futures Trust

‫לקיים את ימי הפורים האלה בזמניהם‬ Chazal have told us that all of the yomim tovim are asidim libotel, are going to be cancelled once Moshiach comes, except for Purim. The miracles of Pesach will have been overshadowed by the miracles of the acharis hayomim, but not Purim.

We know that the chiddush of Purim is that even in hester ponim Hashem is there. If that is pshat, how can it be that the ikar (i.e. the open miracles of Pesach), is dwarfed and the chidush (i.e. the hidden miracles of Purim) remains?

In any relationship there are big moments. If you have a fairly rotten relationship you need those big moments to keep you going. What makes for a healthy, solid relationship is that you don’t need big moments, you don’t have to go out, simply doing dishes together is an experience. Daily life is

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He is hidden; on the other hand it is all miracles. This is so much more spectacular than all the miracles of Pesach.

The miracles of Mitzrayim will be dwarfed, but this will not overshadow the fact that throughout the golus, Hashem was there for us. This was the case even though there were times when we looked for him and couldn’t find him. It is so meaningful, that no miracle, as big as it will be, will overshadow the strength of our relationship with Hashem throughout the generations and through all our tzoros.

Deep down we know that our ad d’lo yoda on Purim is so much more accurate than our vision when we don’t drink. We are not running away from reality by drinking.

When there are tzoros we feel them, everything is far from wonderful. During the year we have confidence that Hashem is on our side, but Purim is the day to really feel it, live it and internalise it.

exciting, meaningful, warm; there is a feeling of closeness without having to celebrate in any special way in order to reawaken your feelings.

The yesod of Purim is that nothing went against nature, nothing spectacular happened. The Purim story took place over nine years, and lots of other things happened over those nine years too. There was nothing spectacular. Everything in the story of Purim was normal for a monarchy in those days; power struggles, this one rises this one falls, king’s favourite, off with this one’s head, everything was normal.

We know that in the Megilla there is no name of Hashem mentioned explicitly, but Chazal show us that He is referred to in hidden ways many times.

Purim teaches us about all of golus, that Hashem is there, faithfully looking out for us, there for us. On the one hand

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8. What is a lesson that can be gleaned from Megillas Ester for the usual pattern in life? livingwithmitzvos.com

AD DLO YODA

Rabbi Benjy Morgan

JLE, Director of Young Professionals Department

There’s one thing about Purim that I find the strangest of all. Its not that we have the Mitzvah to get inebriated with alcohol, unlike any other mitzvah we have. It’s the way that we are told to perform this Mitzvah!

Ad Dlo Yoda Bein Orur Haman Leboruch Mordechai. Why would we not know who to curse and who to bless? Why would we bless Haman?

I guess we all have, what I like to call “Personal Hamans”

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Herein comes Aristotelian Logic versus Paradoxical Logic.

You see, we live in a world that we think, talk and practice Aristotelian logic. Aristotle taught the world the laws of fragmentation. A is not non A – and cannot be A and non A simultaneously. Which basically means that I am not you and you are not me, and we can be friends but we will never be the same thing.

However paradoxical logic explains – that I am only me because you are you. The Zohar (Parshas Tazria) puts it – who makes the bitter sweet – the bitter. In other words – you don’t have to be bitter – but you can’t be sweet if you couldn’t have been bitter. You can’t taste sweet if you’ve

in our lives. We all face challenges. We all

never tasted bitter. This is the pshat, says

have self destructive traits that stop us from

the Zohar – in Shlomoh Hamelech’s words,

achieving our potential. We all have people

Yesh Yisron Lechochmoh Min Hasichlus - –

in our lives that quite frankly we could

it’s from foolishness itself that we learn what

do without. In addition, we also all face

wisdom is. The wise almost thanks the fool

challenges in our personal lives, be it illness,

for his wisdom, the light thanks the darkness,

financial worries, or family issues. Which,

and the happy times thank the dark and

again quite frankly, our dream might well be,

hard ones. For, paradoxically, without its

to be rid of them.

opposite, it simply would not exist.

So our real question is; why not get

That is the highest level, the level of EIN

drunk till we forget our sorrows – forget that

OD MILVADO – Everything has a purpose

Haman ever existed and obliterate him from

– even Evil. We may not want it- but it’s

our minds? Surely a world without Hamans

only against resistance and challenge that

would be a better place!

we grow. Haman’s Ring - say Chazal - did more than all the

Reb Shimshon Pincus Z”TL used to say that on Purim he sang the songs from all the Yomim Tovim at his Seuda – Why

Neviim – we may not like to admit it- but we reached, through Hamans Decrees, the level of Kimu Vekiblu!

did he do that? Because the year for the Chagim starts with

So in retrospect, from Hashem’s perspective, the Haman

Pesach, and Purim is the climax, the culmination of the whole

of this world was paradoxically the cause for an even greater

year.

good.

In what way?

Perhaps that is the reason for the AD DLO YODA – to look

In the holiest day of the year – Yom Kepurim, Chazal point out that it hints, Yom KEpurim – a day like Purim – but on Purim you can access something even higher than Yom Kippur.

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own “personal Hamans” too, and be grateful for them.

That is the celebration of Purim, and that is the lesson for us too. If we need to get slightly inebriated to appreciate it – it’s worth it – because EVERYTHING happens for a reason.

How is that?

??

back at this year, to look at our world. To contemplate on our

9. What are the different names of Mordechai? livingwithmitzvos.com

IN-DEED

R’ Binyomin Zev Goldberg Author of ‘Koloh D’Yaakov’ on the Weekly Parsha and the Moadim

The Gemoro in Megillah (Daf 12A) relates that the Talmidim of Rabbi Shimon Bar Yochai asked him why the generation of the Purim story deserved destruction.

On prompting, they attempted their own answer; that they deserved death as they had benefitted from the feast that Achashverosh held. Rabbi Shimon responded that whilst this explained the reason for the Jews of Shushan, who had indeed benefitted from the feast, it did not explain the sentence against the rest of the world’s Jews, who had not.

Rather, he explained, all Jews had bowed to an idol set up by King Nevuchadnezzar, thereby deserving death. This answer did not satisfy the Talmidim. They wanted to know why, if the Jews had served idols and deserved to die, they were saved. What merit was it that had eventually saved them, they asked Rabbi Shimon?

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from their guilt at having attended the feast; as their very Teshuva for their attendance was the source of their salvation. The sin of bowing to an idol was however a graver sin by far. The Chanukas Hatorah explains that the reason a person’s sins become merits when he does Teshuva, is because of another ruling of Chazal.

We are told that Hashem considers a person to have done a good deed if he had the intention to do so, even if he is eventually unable to fulfil his good intentions. In contrast, a bad desire is not considered a bad action unless the action is actually carried out. Therefore, repentance is comprised of two parts; the desire to repent and the act of repentance; a person who chooses to do Teshuva gains merit for both. The action of repentance then proceeds to contend with the sin committed, and the two annul each other, thus leaving the person with his good intentions for Teshuva as a source of merit. The sin committed has been successfully overridden by the action of Teshuva, and his original intention towards sin counts for nothing, as we mentioned above; Hashem does not turn bad intentions into actions.

However, idol worship is a sin unlike any other. Chazal write that even an intention to worship idols is considered to be an actual sin. Therefore, in all other cases, once the sin has been annulled the intention to sin is left bereft of importance. However, with regard to idol worship, it would still count as a sin, as the intention to worship would continue to create actual sins. It will

The Chanukas Hatorah cites this exchange and notes an

therefore be necessary to use the intention to do Teshuva to atone

apparent difficulty in the Gemoro. Why was it that the Talmidim

for the intention to worship idols, thus leaving the person with no

only brought up the question of what merit the Jews had been

merits left over.

saved in, after Rabbi Shimon gave his answer, why did it not bother them when they gave their own answer?

The Chanukas Hatorah explains that the Jews had repented

Based on this, concludes the Chanukas Hatorah, in the case of the Jews attending the feast, the Talmidim understood what merit they had. They had successfully repented their sin,

for their sin of going to the feast of Achashverosh. They regretted

thus leaving them with their good intentions to do Teshuva as

their attendance and did full Teshuva. This meant that what

a source of merit to be saved. However, when the answer was

had been considered a sin on their part now became a merit.

given that the Jews were deserving of destruction because they

This is based on the teaching that a person who does Teshuva

had served idols, they were confused. They knew that the Jews

wholeheartedly has his sins turned into merits. As such, the

had done Teshuva, which gave them two merits. However, both

people of Shushan, now had a large merit in their favour, and this

these merits were required to atone for the dual aspect which

would have been enough to save them had the sin of attending the

idol worship alone has. As such, they could not understand what

feast been the main reason for their death sentence. There was no

merit the Jews had, which would have been big enough to ensure

place therefore, to ask what merit had secured their vindication

their escape from the decree.

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10. How many sons did Homon have? livingwithmitzvos.com

SLEEPLESS NIGHTS

Rabbi Danny Kada S&P Sephardi Community

‫ֹאמר לְ ָה ִביא‬ ֶ ‫” ַּבּלַ יְ לָ ה ַההּוא נָ ְד ָדה ְׁשנַ ת ַה ֶּמלֶ ְך וַ ּי‬ “‫ֶאת ֵס ֶפר ַהּזִ כְ רֹנֹות ִּד ְב ֵרי ַהּיָ ִמים‬ “On that night, the king’s (Achashverosh) sleep was disturbed, and he ordered to bring the book of the records, the chronicles.” (Esther 6:1) Maharsha (R’ Shmuel Eidels, 1555-1631) notes that in all other places in Tanakh where the disturbance of someone’s sleep is mentioned, the verse gives the reason for the disturbance. The aforementioned verse is the only instance in Tanakh where we have someone struggling to sleep without a reason given. Hence, the Gemara (Megillah 15b) interprets this verse to mean that it was the sleep of the King, G-d, which was disturbed. This is an allegory for G-d’s arousal to take vengeance from those who threatened to persecute His nation.

The Tiferes Shlomo of Radomsk (R’ Shlomo Rabinowicz, 1801-1866) explains the reason G-d was suddenly aroused on this particular night. This incident took place on the third night of the 72-hour fast that Mordechai declared on Esther’s request. The Gemara (ibid. 15a) expounds that the three-day

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The Radomsker explains that Esther purposely scheduled the fast to coincide with Pesach. Haman’s plan was to eradicate the entire Jewish nation, which would result in there being no Jews in existence to fulfill the precepts of the Torah. The spiritual sustenance of the universe is through the Jew performing the mitzvot. G-d created the world on the proviso that there was some spirituality on Earth. If Haman’s plans were to succeed, there would be no Jew to perform the mitzvot and give life to the spiritual worlds. Esther wanted the higher spiritual forces to have, as it were, a ‘taste’ of a world without am yisrael performing the mitzvot.

Pesach night was the night Esther decided to do this.

With all its glorious tikunim, (spiritual rectifications) Pesach night is one of the holiest nights of the year. Esther took this opportunity and declared a three-day fast ensuring that there would be no Jew fulfilling the mitzvot of Pesach night and the necessary tikunim would not happen.

When that occurred, the olamot haelyonim, the higher spiritual forces, were stirred and awakened to act. They realized that a world without Am Yisrael’s mitzvot would be untenable.

A world without Shabbat observance, without

Pesach, without the fulfillment of all the beautiful mitzvot

fast included the first day of Pesach. According to this, no Jew

simply could not exist. Hence they were aroused to act on

fulfilled the Biblical mitzvah of eating Matsah on the first night

behalf of Am Yisrael and to nullify Haman’s evil edict as a

of Pesach!

result of the Jewish nation’s abstinence from Pesach that year.

But why was it necessary to fast specifically on the first

In fact, this verse is the turning point in the Megillah. From

night of Pesach? Haman’s plan to exterminate the Jewish

this point on Haman begins to slide down fast and Mordechai,

people was scheduled for the following Adar, almost

the converse. And all of this was a result of Esther’s deep

11 months later? Why could the three-day fast not take place after Pesach and thereby allow Am Yisrael to fulfill the

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We must always remind ourselves of the power and importance of our beautiful mitzvot.

mitzvot of Pesach night?

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appreciation of the ramifications of the mitzvot.

livingwithmitzvos.com

11. The Midrash (Mishlei 9) says that in the future all the festivals will be stopped besides for Purim. Why?

DO YOU HAVE ANY IDEA WHAT TIME IT IS?!

Rabbi Dovid Eisenberg

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Rabbi of the Prestwich Hebrew Congregation

Every year as we read through the Megillah there are new thoughts and questions that come to mind. Once these questions surface, we wonder how it is that we haven’t thought of these many years ago.

Such a question came to me last year. In the beginning of the sixth perek of the Megillah, we read about how Achashveirosh

nothing to society, were lazy and had a bad work ethic and were outright disrespectful to the monarchy. Having heard all of these claims, Achashveirosh proceeds to grant Haman his wish and hands over the seal to write any decree that Haman wished.

Bearing this Gemara in mind could give us the answer to our previous question. There is no way that a man as cunning as Haman would be foolish enough to wake the king from his royal slumber for a simple matter of petty jealousy. Haman,

was unable to sleep and how he has his servants read the

however, had a totally different way of doing things. He would

royal book of remembrance. In it, they find that Mordechai

have surely woken Achashveirosh and then created an elaborate

had saved the king’s life and that he had not been rewarded

tale of rebellion that would have convinced Achashveirosh that

yet. Just then, Haman shows up and the king proceeds to

there was a matter of national security at stake. Achashveirosh

ask Haman’s advice as to how it would

would have probably thanked Haman

be best to honour someone that the

for bringing this urgent matter to his

king wanted to show great favour to.

attention and for waking him in the

The Malbim points out the wondrous

middle of the night to deal with a traitor

hashgacha pratis of this event where

like Mordechai. Then they would have

Haman was available just as he was

proceeded to kill Mordechai and Haman

needed.

would have gotten his evil way, had

The question that bothered me,

Hakodosh Boruch Hu not intervened at

however, was the following. We know

the right moment. It may have been the

that Achashveirosh had a hard time

middle of the night, but for a man like

sleeping and woke up around midnight

Haman that wasn’t an issue.

to try and find a solution to his problems. After some time of hearing the records being read out to him finally Haman shows up. It sounds very much like this was in the early hours of the morning. What was Haman doing by the king so early in the morning? If I had wanted a request granted by the king I would not go and wake him up at 2am! That is the worst way to get anything done!

I think that the answer can be understood by looking at Haman and his cunning ways. The Gemara in Megilla (13b) tells us that there was nobody who knew how to denigrate people the way Haman did. When he came to Achashveirosh

There is a great message in this as well. Haman represents the Yetzer Hora and we can learn from him how our own evil inclination tries to get us to do the wrong things. If the Yetzer Hora would come to us and simply tell us to sin, we would figure out his tactics and refrain from doing so. The Yetzer therefore must work things differently. It tells us that it is a matter of urgency or even a mitzva to do the things that are wrong. He convinces us with comprehensive proofs that we MUST do these things to save our souls. Sadly, we often fall prey to his tactics.

to ask for the annihilation of the Jewish people there was a

The Megilla teaches us here that we can be cleverer than

method to the madness. He systematically told Achashveirosh

the Yetzer Hora and not be swindled into doing the wrong

about the fact that the Jews were parasites, contributed

thing. We just need to start listening with our minds as well.

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12. What was Ester thinking of when inviting the enemy, Homon, to her private feast with Achashverosh?

BUT THE BANQUET WAS KOSHER

Rabbi Dovid Lewis Rabbi, South Manchester Synagogue, Bowden

The Gemarah in Megillah1 records a somewhat cryptic conversation between Rabbi Shimon bar Yochai and his Talmidim.

The Talmidim wanted to know what the Bnei Yisroel at the time of Purim had done to warrant a decree of total extermination? The answer given is: “because they derived pleasure from the feast of that wicked one {Achashverosh}”.

The Midrash Tanchumah2 similarly writes that they were all worthy to be killed, because “they ate from the king’s food”.

The obvious question, and one asked by the commentators on both the Gemarah and the Midrash: ‘is eating at the table of Achashverosh such a grave sin as to warrant total extermination?’ The question becomes even stronger when one considers that the food at the banquet was actually Kosher!3 One could say that this is why the Gemarah is specific that their sin was that they ‘derived pleasure’ and not necessarily the fact that the Bnei Yisroel attended the banquet. If so our original question remains; is deriving pleasure from Achasverosh’s table, enough to warrant such a severe punishment?

The Rif and others offer the explanation that Achashverosh had thrown this banquet for one reason: to revel in the destruction of the Beis Hamikdash. For according to his calculations, the prophesised 70 years of Galut Bavel was over and still the Beis Hamikdash had not been rebuilt, and attendance at such a banquet would indeed be considered a grave sin.

The problem though, is that whilst joining in with a feast to celebrate the Churban is obviously a major sin, it should not condemn ‘all the Jews, young and old, little children and women’4 , which would include also those who had not been to the feast or who were under the age of Chiyuv.

The Lubavitcher Rebbe5 therefore directs our attention to the Midrash Esther Rabbah and Midrash Tanchuma6, both of which describe the Bnei Yisroel as ‘a ewe standing amongst seventy wolves’ and ‘the Great Shepherd (Hashem) who saves her and crushes the wolves’.

12a Behar Perek 4 Maharsha on Gemarah Megillah 12a end Esther 3:13 Likutei Sichos 31 10:11 and Toldot 5

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1 2 3 4 5 6

Our continued existence, the miracle of our survival against all odds and denying the natural laws of this world, is purely due to the Hashgacha Protis and Hanhaga Nisis of Hashem towards us, His children.

However, this protection is only there when we accept the Malchus of Hashem, when we recognise His Hand in our continued survival.

If, though, we throw it off, if we look to this world as being run by ‘nature’ and following the human laws, then nature will win and the single ewe will be eaten by the seventy wolves.

This, then, was their sin, and one that would incriminate everyone including the young children: we derived ‘pleasure’ from being invited to that ‘wicked one’s table’. The sin wasn’t that the banquet was to celebrate the Churban; the sin was that it was being hosted

by Achashverosh; which is why the Gemarah specifies that they derived pleasure from ‘that wicked one’. It wasn’t the attendance at the banquet itself, it was the fact that we felt honoured by having been invited by the wicked king Achashverosh.

Of course one must give honour to the Crown7 and a Jew is obligated to uphold the laws of the country8 and to Daven for its welfare9 and so the Bnei Yisroel were obligated to attend the banquet (especially once Mordechai arranged Kosher food), but we were supposed to do so with a different outlook. This wasn’t a time to rejoice in “that wicked one’s” invitation, for doing so meant that we now viewed the world through natural tinted spectacles.

We threw off the yoke of Heaven and no longer saw our salvation in Hashem’s Hashgacha Protis, but rather in the protection of King Achashverosh. Thus it is obvious why even the innocent children would be caught up in the decree, for once the Shepherd leaves His flock, the wolves are free to harm regardless of guilt.

This also explains why Esther fasted for three days before going to see Achashverosh10, even though fasting for such a length of time would diminish her appearance; the opposite of what she would have wanted when trying to find favour in the king’s eyes! She declares to Mordechai: ‘I am going to the King in violation of the law”. Esther recognized that in order to fix the mistake of the Bnei Yisroel she knew she had to swing 180 degrees; to act totally against the natural law and order and to try and find favour in the king’s eyes whilst behaving in a manner that would seemingly cause the opposite. She had to specifically show her trust in Hashem and not in Achashverosh.

7 8 9 10

Rashi to Vayechi 48:2, Shemot 5:3 and other Nedarim 28:a and Rambam Hilchos G’zelah 5:11 Yirmiyahu 29:7 and Avos 3:2 Esther 4:16

13. Why do people get dressed up on Purim? livingwithmitzvos.com

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THE ETERNAL YOM TOV OF AN ETERNAL PEOPLE

Rabbi Dovid Roberts

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Rav, Kehillas Netzach Yisroel & Director of Education, Federation

A central theme of Purim is eternity.

Amolek is identified as the nation who is Reishis Goyim – the first of all the nations, who is destined to disappear into oblivion – Veachariso adey oved.

In contrast, Klal Yisroel pull themselves back from the brink of extinction by merely reaching out sincerely to the Boray Olam. In the Shoshanas Yaakov, we identify the purpose of Purim – Lehodiya – to inform, that all those who rely on You will not be ashamed or disappointed. The Brisker Rov zt”l hears in this choice of word echoes of the Rambam’s famous formulation – ‫וציוו לקרות המגילה בעונתה כדי להזכיר שבחו של הקדוש ברוך הוא ותשועות‬ ‫ וכדי להודיע לדורות הבאים‬,‫ והיה קרוב לשווענו כדי לברכו ולהללו‬,‫שעשה לנו‬ ”‫ אשר לו אלוקים קרובים אליו‬,‫ “ומי גוי גדול‬,‫שאמת מה שהבטיחנו בתורה‬ The entire purpose of the megilla reading on Purim is to demonstrate the veracity of the posuk in the Torah that identifies our unique relationship with Hashem by virtue of the fact that we are guaranteed to be heard whenever we reach out.

Amolek endeavours to deny us this capacity for this ultimate connection by causing us to doubt our own worthiness for this, he arrives as a response to the gnawing self-doubt of ’‫היש ה‬

‫‘ – בקרבנו‬Do I have the ability to connect?’. The response to this is so telling. Moshe Rabbeinu lifts up his hands, merely

explains that all the other Yomim Tovim are anchored in the structure of Yomim Tovim that relate back to the revelation of Yetzias Mitzrayim. Purim, however, stands alone, unconnected to that framework, and consequently will survive.

The understanding of this can possibly be explained in terms of the annual cycle of Yomim Tovim that start with Pesach and end with Purim. The inner meaning of this progression is that of developing a sophisticated appreciation of the Hashem that is perceived in the ‘Natural’ order, not only through the blindingly obvious agency of Miracle.

In the immortal words of the Ramban – ‫מן הנסים הגדולים‬

‫ – המפורסמים אדם מודה בנסים הנסתרים‬the first being personified

by Pesach, the latter by Purim. The journey is one from Hallel to Hoda’ah, from the flash of clarity that lightning provides, that temporarily illuminates the night (‫)ויאר את הלילה‬, only to plunge us back into the pitch black once again, needing significant time to readjust to the darkness once again, all the way to the ‫ אילת השחר‬of Purim, the tiny chink of light that heralds the end of the night (the ‫ –סוף כל הנסים‬the miracles referred to as darkness!) and indicates the first warming rays of dawn.

The overwhelming power of the Nissim of Pesach give us a tantalising glimpse of the possible, Purim is the vehicle that affords the opportunity to actualise and harness the power of that connection.

The clarity of Hashem’s existence evidenced by Yetzias Miztrayim will ultimately be eclipsed by the stunning reversal that will be Moshiach, the revelation of Yetzias Mitzrayim paling into insignificance, thus rendering the entire edifice of Yomim Tovim built upon the original revelation, obsolete.

signposting the Divine, we are encouraged to dedicate our

One thing however will remain for all of eternity. Nothing

hearts to Hashem, and the battle is won at every level! Amolek

at all, not even Moshiach can take it away – Our Tefillah and

melts away, beaten by our reinvigorated sense of purpose and

Teshuva are not external experiences, but transformational

confidence in our ability to appeal to our Patron.

processes, it now becomes who we are, what we have become

The Medrash in Mishlei identifies Purim as the only Yom Tov that will survive in the post-Moshiach era. The Maharal

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as a result of our own Avodah. That will always be ours ‫לנצח‬

‫כל החוסים בך‬.

14. Chazal say that Purim is greater than Yom Kippur. How are we to understand this? livingwithmitzvos.com

VENAHAPOCH HU – THE REVERSAL

Rabbi Elchonon Feldman Belmont United Synagogue

A clown, a farmer and a vampire walk into a Shul and sit down to hear the megillah…. No this is not the beginning of a rather silly joke, but actually part of the eternal continuity of a rather marvellous joke that began during the days of Mordechai and Esther and continues until today. Clearly each year on Purim as we celebrate joyfully across the Jewish world, we are still finding something very amusing. So it begs the question: what exactly is so funny and why are we – men, women and children still laughing?

An answer can be found in the pasuk, It was turned around [venahapoch hu], the Jews prevailed over their enemies (Megillas Esther 9:1). Ostensibly this verse refers to the miraculous salvation of our people from Haman’s evil plans. And what an incredible deliverance it was, from one day to the next, we went from mortal peril of extermination to triumphant jubilation of redemption.

Certainly this is something that warrants eternal celebration and mirth, as well as a small l’chaim or two. However, this basic understanding really only focuses on the second half of the pasuk ‘the Jews prevailed over their enemies’. As we commonly say: they tried to beat us, they failed, let’s eat. The Megillah’s emphasis of a ‘turnaround’ though, identifies another dimension of joy which must be explored. For this we turn to Rav Yizchak Hutner zt’l, a gadol whose Purim celebrations in Yeshivas Chaim Berlin was legendary, for more insight.

In his sefer Pachad Yitzchak, Rav Hutner develops a teaching of the Maharal into the true celebration of Purim. The Maharal notes that the Pasuk in Mishlei, He who digs a pit will fall into it, and he who rolls a stone-it will return to him (Mishlei 26:27) is an illustration of the scientific principle of cause and effect.

Or as Sir Isaac Newton stated in his third law of physics: for every action in the natural world there is an equal and opposite reaction. Explains the Maharal; if one digs a pit to cause harm to another, then in some way the perpetrator himself will fall into a pit. Furthermore, one who throws a stone at the innocent will find the stone in some other circumstance ricocheting and

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hitting him in turn. Expounding further, the Maharal writes that with this principle we can understand the laws of eidim zomimim, conspiring witnesses, which is brought down in sefer Dvarim, and you shall do to him as he conspired to do to his fellow (Devarim 19:19). The law that false testifiers are subjected to the exact punishment which they had plotted against their friend, is simply a case of cause and effect. The negative energy which one expends towards a friend will be directed in turn back upon the wrongdoer. This principle of reciprocity highlights an important idea. In life one can fall into the false belief that control of destiny is in the hands of the individual. This is a mistake. Rather, the moment that one performs an action, the consequences are no longer in his or her own hands but have hit the ‘wall’ of Hashem’s intervention in the world. And that whether we want it or not, our actions both positively and negatively will always produce a reaction back upon ourselves.

This, explains Rav Hutner, is the underlying true miracle of Purim. If it were simply the case that a horrible decree had befallen our people and in the nick of time a salvation occurred, then the possibility would remain, that Hashem’s people could be exterminated, could be vanquished chas v’shalom. To even conceive of the potential for Haman’s plan ‘to destroy, murder and obliterate all the Jews’ to succeed goes directly against the will of Hashem. We are His eternal people and the covenant between us is unbreakable, certainly by any means of man.

Therefore the miracle of Purim had to be specifically that ‘it was turned around’ and in the end the whole nation could see that every single step that seemed to plant seeds of despair was in fact a key stage that would lead to great joy and deliverance. This then, is the proper understanding of the pasuk: because we as a people are always protected by Hashem, there is no inherent possibility of vanquishing us and any attempt to do so is just, in essence, ‘turned around’ and, as a result, the foregone conclusion will always be ‘the Jews prevailed over their enemies’.

It is for this reason that when all other yomim tovim will be annulled in the days of Moshiach, Purim will still be celebrated.

Purim represents our limitless existence and relationship with Hashem and that has no boundaries of celebration. This is our eternal joke which we laugh about and enjoy each year on Purim.

No matter what the outside world may plot against us, we know that it is all futile. For in the end, the Hand of Hashem will be there to protect and help us as He has done in those days and will continue to do in our times.

15. Chazal say that although throughout the rest of the year we can ask people asking for money for proof of their need, however on Purim, we are to give without asking for proof. What lies behind this?

JUST IN TIME…

Rabbi Ephraim Guttentag

Rabbi of St Annes Hebrew Congregation and Manchester Region Jewish Student Chaplain

A young mother was out shopping in a supermarket pushing her toddler in a buggy, when he suddenly starting screaming. To comfort her child, she gently pulled him out the buggy, but with the weight of all her shopping bags hanging off the handles, gravity kicked in and the pushchair went flying backwards. A passer-by who observed this came over to her and said “isn’t it amazing how you managed to get your baby out of there just in time…”

A look at the story of the Megillah shows many phenomena which seemed to have happened “just in time”; Of all the maidens across the lands, Achashveirosh “just happened” to choose Esther as his queen; Mordechai “just happened” to overhear Bigsan and Seresh’s plot to kill the king; When the king couldn’t fall asleep, his readers “just happened” to remind him of the story of how Mordechai saved his life; When he wanted guidance, Haman “just happened” to be on hand to advise on how he should be honoured; Haman, who plotted to annihilate every Jewish man, woman & child, “just happens” to be hanged and is replaced by his prime target – Mordechai, and the entire Jewish nation were saved.

All these and the many other happenings that occurred throughout the story, were clearly orchestrated by G-d’s divine hand, evident even to the most casual reader. Yet, Hashem’s name does not appear once in the entire book.

There are indeed many references to Hashem’s name, including acronyms and other allusions (the Sages in fact teach us that every time the word “King” is mentioned in the Megillah it has a divine reference), but why is His name not written explicitly if He was so clearly involved?

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Our Sages explain that just as the story of the Megillah is replete with miracles that were hidden, so too, whatever situation we may find ourselves in, even if we don’t see obvious reasons for the things happening in our life, nothing “just happens” and Hashem is orchestrating every event. The Book of Esther serves as a reminder that even when Hashem’s interference is not so evidential, we must seek His name, find it, and recognise it.

Life can surprise us with many series of events that we perhaps did not anticipate or envision, as the great Allen Saunders once said “Life is what happens to you while you make other plans!”. But if we appreciate that there is a Higher Power that is choreographing events, we can take great comfort in knowing that our loving Father in heaven is watching over us wherever we go, and guiding our life the way He knows is best for us.

This is one of the reasons why we have the custom to dress up in fancy dress costumes on this special day, as an allusion to the nature of the Purim miracles, where the details of the story are really God’s miracles hidden within natural events.

The message of the Megillah is loud and clear – seek and you shall find, for He is there.

16. Why do we read aloud certain pesukim from Megillas Ester? livingwithmitzvos.com

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THE TRUTH ABOUT WINE

Rabbi Gary Bazak

Seed - Education Schools Programme in Jewish primary schools

There is an interesting dichotomy in the day of Purim. On the one hand the Arizal1 tells us that Purim is a day holier than Yom Kippur, The Kotzker explains that we can achieve more spiritually at the Purim Seuda than Neilah on Yom Kippur. The Gemara2 even points out that the ultimate Kabbolas HaTorah actually happened at Purim. But the other side of the dichotomy is undeniable. The climax of the day of Purim seem so physical – A mishteh (festive meal)! The Brisker Rov3 points out that this festive meal is very different to others. A meal on the other moadim is merely a tool to create simchas Yom Tov, such that if it will give more Simcha by fasting you are permitted to do so. But on Purim you may not fast and miss the mishteh4.

The essence of the meal is the physical eating itself! Purim is not even a Yom Tov in terms of Issur Melocho, Hashem’s name is not even mentioned in the Megillah (the only one of the Kisvei HaKodesh that this is the case).

This dichotomy can be found in no place more powerfully than in the Torah’s perspective of wine. Chazal seem to relate to wine as a terrible substance. A substance that brings more misery to man than anything else5, a substance that has ruined some of the greatest opportunities in history6. However, at the same time we are told that nothing gladdens the heart of man like wine7 and that if you are won over by wine you have the Kitvei Arizal, Moadim, Purim Shabbos 88b Brought in Eimek Brocho page 126 Orach Chaim 695:2 with Mogein Avrohom and Machazis Hashekel loc. cit Sanhedin 70a Midrash Tanchuma shmini 5 and Vayikra Rabbah 12:5 Pesachim 109a

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wisdom of The Creator8! So what is our attitude to wine? Is it a disastrous substance or one which brings to great spirituality?

To understand this dichotomy we will need to understand a very novel idea which stands at the basis of much Jewish thought. A human being is a composite creature. We are made from a body and a soul. The novel idea is that both the soul AND the body define us. We are neither a soul with a body or a body with a soul. We are both body and soul. This is why we actually exist as body AND soul in the world to come.

This idea has very practical ramifications. At any point during life we constantly have the ability to interact with the world driven by the body or by the soul. We can eat and drink driven by the body, just for pleasure or we can eat and drink driven by the soul to give us energy to engage in purposeful activities. We can do sit ups so that we can show off our abs to our friends or we can do sit ups to make sure we are healthy. We can even learn Torah and Daven driven by the body to receive Kovod and acclaim or we can learn and daven driven by the soul to achieve connection with Hashem.

When we interact with the world driven by the soul the most incredible transformation occurs. We actually transform the more base drives in a human and elevate them.

The body itself becomes holy!

This is the dichotomy present in Chazal’s attitude to wine. The Maharal9 explains that wine is not fully part of this world. It has a G-dly aspect to it. However, he then explains: Regarding anything that is powerful and has a Divine aspect, such as wine, the following is true: if it is used correctly one acquires the spiritual potential inherent in it ; however, if it is used incorrectly one acquires a form of death … When one drinks wine correctly, one is made sharp and given Divine wisdom. But if he doesn’t drink it correctly rather he just drinks it for the physical pleasure and becomes drunk, he brings upon himself death and mourning.

If we relate to wine driven by our soul it has tremendous spiritual value.

However, if we merely use wine for its physical benefit, we not only miss out on that potential, we actually degrade ourselves.

Purim is the day we see whether we are driven by our bodies or by our souls. If we are driven by our bodies during the year then Purim may turn into a day of physicality, purely indulging in physical pleasure, not even remotely holy. However, if we engage with Purim through the prism of the soul, then all the physicality of Purim, including the wine, becomes transformed making it the holiest day of the year!

8 Eiruvin 65a 9 Chiddushei Aggados Sanhedrin page 168

17. What was so terrible about the Jews’ participation in the feast of Achashverosh? livingwithmitzvos.com

PURIM AND PROVIDENCE

Rabbi Jeremy Golker Head of Kodesh, Hasmonean High School

The name of the Yom Tov normally describes the essence of the day. Rosh Hashana, Yom Kippur, Succos etc. are all perfectly clear; we know what the names stand for and the essence of the celebration we are commemorating.

Until we get to Purim. The name Purim is difficult to understand. Yes, the Megilla refers to the “pur”, the lottery, that Haman used to choose the date to annihilate Klal Yisroel, but why is that so central to the essence of the day? It seems like a peripheral, almost irrelevant, adjunct to the main story.

Rabbi Zev Leff explains that the answer lies in who Amalek is. They are the atheistic nation who refuse to acknowledge the Divine Power guiding history. They try to weaken the faith of others. When Klal Yisroel emerge from Mitzrayim in the most miraculous way, Amalek are the first to attack. There was nothing miraculous about them leaving! Mere happenstance!

A trail of coincidences! They try to show other idolatrous nations that there is nothing to fear and cool off the impact it should have made.

Amalek espouse the philosophy of randomness. Everything is chance. That is why the Torah uses the expression “asher korcha baderech”. They “happened” upon you on the way.

Even the gematria of Amalek is the same as “safek”, doubt.

That is why Haman, the descendant and flag bearer of Amalek used a lottery to choose the date to kill his nemesis.

He was merely disseminating his atheistic outlook. The name of Purim therefore represents the philosophy of Amalek. It’s all random.

Anyone who reads the Megilla sees the guiding hand of Hashem behind the scenes. His Name may not appear, but the sequence of events is hard to dispute. One seeming “coincidence” after another. The story itself testifies to Hashem running the world.

That is why the gemoro in Megilla (16b) tells us that a megilla needs “sirtut”, a sharp almost hidden line drawn by

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the sofer with his knife, upon which the words of the Megilla are written. This represents the idea that the Purim story is following a hidden but pre-ordained script.

Rabbi Dovid Kaplan tells a story of Mr Goldberg, a frum businessman caught in a snow storm in Buffalo, New York.

Realising that he could not drive any further, he saw an old age home and asked if he could spend the night there. Under the circumstances they agreed to give him a bed for the night.

When he woke in the morning he asked the manager if there were any Jews in the nursing home because he wanted to daven with a minyan.

“No”, the manager said. “As a matter of fact, we only had one Jewish resident, old Mr Farbstein, but he passed away last night. We have just contacted the city so that they can bury him as he has no next of kin.”

Mr Goldberg realised that this was a “meis mitzvah”! He offered to contact the local chevra kaddisha and make all the burial arrangements. The manager agreed.

The chevra kaddisha told Mr Goldberg it would cost $14,500 to bury Mr Farbstein. Mr Goldberg protested that he didn’t have that sort of money and just wanted to help a meis mitzvah be buried according to Jewish law.

The chevra kaddisha met to decide what to do and suddenly one of the members of the chevra remembered that over 15 years ago, a man had donated $20,000 to the chevra kaddisha in case there would one day be a meis mitzvah. The chevra kaddisha used this money to make the arrangements and old Sam Farbstein was given kevuras Yisroel.

After the levaya, out of curiosity, one of the men from the chevra kaddisha went back and opened the ledger to see who had donated the money. The name practically jumped off the page: Sam Farbstein.

A cynic would say: ”Look, it often snows in New York, people get stranded, old men die”, etc. etc. But that is not how we Jews look at life. We try to look for the hand of Hashem guiding history and puppeteering our lives from behind the curtain. That is the message from this story and the message of Purim too.

18. What was the source that enabled the evil decree of Homon and how was it rectified? livingwithmitzvos.com

PURIM: MIRACLES, SHMIRACLES

Rabbi Jonathan Hughes

by Rabbi Jonathan Hughes- Rav, Radlett United Synagogue, US City Rabbi, Ambassador of University Jewish Chaplaincy, Maggid Shiur at Shaarei Orah

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It was uncanny. Within hours of the Pope Benedict XVI’s resignation in 2013, a bolt of lightning sprang out of a cloudless Italian sky and touched the dome of St. Peter’s Basilica, one of the most revered Catholic churches in Vatican City. People immediately rushed to the conclusion that this was a sign from G-d, albeit somewhat ambiguous. Broadly speaking, there is an overwhelming acceptance by millions that miracles serve as proof of a particular religious belief or ideological position. In fact, most of the world bases its whole belief system upon reports that miracles happened to certain individuals at some point in history. The whole world can’t be wrong, can it?

The Book of Esther is full of coincidences, the right person

Put simply, Torah Judaism is not a miracle-driven belief

“happening” to be in the right place at the right time with

system. That is not to say that in Judaism we do not believe

dramatic, unexpected reversals of fortune. These are the

in the existence of numinous occurrences. The question

clues that hint at the Divine orchestration of events. But the

is rather whether miracles are to be used as proof for the

point is that we don’t need them to substantiate our faith.

about Hashem, your G-d, - who has taken you out of the land of Egypt and has redeemed you from the house of slavery - to cause you to go astray from the path Hashem, your G-d, has commanded you to follow and you shall eradicate the evil from your midst.”

We rely solely upon the truth of the Torah for our beliefs, which was given to an entire nation directly by G-d in the form of a public, inimitable and uncontested national revelation.

Millions of people literally encountered Hashem’s presence and heard His commandments. Consequently, any idea, thought or practice that contradicts the Torah’s dictates is false, regardless of any accompanying miracle. Blips in the natural order kneel before Sinai’s indelible signature that was carved eternal into our collective soul.

G-d is not mentioned in Megillas Esther. I can’t recall any other body of religious scripture that is as seemingly atheistic. The prevailing modus operandi of its text is hester panim - meaning “hidden face”- the Torah’s description of a hidden deity from the same root as Esther. Megillas Esther is thus the “Scroll of Hiddenness”. If someone is hiding, it means that he is there, it’s just that you can’t see him.

veracity of a matter. Parshas Re’eh (13:4-6) describes the

Purim is when we minimise the role of overt miracles

navi sheker, the false prophet. After correctly predicting

but, paradoxically, by doing so we encounter Hashem

and producing a wondrous sign or marvel, the false

most clearly. When He hides, we seek and find Him in the

prophet then demands that his listeners worship a foreign

distant echo of our ancestors’ voices as they cried ‘Na’aseh

god. The Torah’s response to such a person is swift and

v’nishma’ and committed to a faith free from the need for

uncompromising:

paranormal proofs. Hashem’s emes is not found in the

“You shall not listen to the words of that prophet ... And that prophet shall be put to death for he has spoken perversely

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dazzling lightning of the Italian sky, but in the low-profile, modest cave of Esther’s quietude.

19. Homon offered Achashverosh 10,000 silver kikor to kill the Jews. What is the significance of exactly this amount?

SOMETIMES WE CAN ACHIEVE THE BEST RESULTS WHEN WE ARE HIDDEN

Rabbi Jonny Ross

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Senior Educator and Managing Director Aish Manchester

There is a simply astounding Medrash in Shir Hashirim Rabbah (1:18) that has two opinions on a statement of Rav Yochanan.

The first one is more immediately understood and says that the Rabbinic laws are AS precious to us as the Torah laws, which is probably not an enormous shock. But the second opinion goes much further and says that the Rabbinic laws are actually MORE precious to us than the Torah laws, something which, at first, should be slightly counterintuitive. Why would mortal laws be more precious to us than G-d given ones? It seems to run against everything we thought we knew about the Jewish world. The Medrash actually goes further and says that you can even have a more severe punishment for violating a Rabbinic law than a Torah one. How can we explain this sufficiently?

Rav Yerucham Levovitz Z”TL does it for us by revealing the following rationale: The more a person can relate to something, the more real it is to them and in turn the more indebted they are to uphold it. We are always more obliged to fulfil something that is easy to do, as we don’t have the ability to use the excuse that it is too difficult for us to accomplish.

For example, if a person is naturally generous but being slow to anger does not come to them as naturally, he will have an excuse, to a certain degree, if he gets angry. But what excuse would there be if he failed in being generous? Plugging that in to our subject, we know that usually the Rabbinic decrees are less cryptic to understand than the Torah laws and they make more immediate sense to us, therefore we have a greater degree of expectation to observe and uphold them in this sense than the Torah laws. (Obviously we have an obligation to uphold the Torah laws at least just as much and we shouldn’t use

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this logic to in any way lessen the importance or enthusiasm that we have for Torah commandments.)

With this idea we can understand how it is possible to gain more from a day like Purim than a day like Yom Kip”purim”. Purim is a Rabbinic festival and Yom Kippur is from the Torah. Therefore, we have to connect to Purim, embrace its sanctity and uphold its beauty even more, to some extent, than to Yom Kippur.

Purim is the peak of nobility that challenges us to rise higher and reach further to connect to our Creator, as a special day that we are implored and compelled to accomplish and uncover its full glory. As Rav Shlomo Wolbe Z”TL points out, what other Jewish institution has an entire book of Tanach named after it, a whole volume of Gemora that discusses it and numerous laws and customs that are dedicated to it?

So what is at the very base and root of this festival?

Which area personifies Purim the best? And if Purim is the festival that we should naturally relate to the most, what aspect of it is worthy to internalise. An answer to this, hints at the very nature of Purim and that is its surreptitiousness. Everything about Purim has a hidden facet to it. From the way that we don’t see Hashem’s name mentioned in the Megilla, to the idea of the mask of nature that G-d lovingly flattens over our eyes. In fact the central figure of Purim is Mordechai and his overwhelming characteristic is one of “hiddenness”. He tells Esther not to disclose her origins, locks into the hidden nature of the King’s guards who are trying to kill him, he refuses to bow down to Haman even though everyone else seems to be doing it and cannot understand why Mordechai won’t comply, Mordechai sits outside the palace after mystically learning of the decree to destroy the Jews and the last verse of the Megilla tells us that Mordechai was such a hidden figure within the whole story that even the after the Jews were saved, there were many people that did not attribute their salvation to Mordechai.

Our obligation is to sometimes hide who we are, to not put our greatness on display for people to gawk at, to do the right thing and be all that we can be but not because anyone else is watching, just because it is right. To tap into that characteristic of Hashem that is good and does good, without all of the fanfare, adoring crowds or even sometimes simple thanks.

This is what we should remember when we pull on our Purim costume and hide who we are. Sometimes we can achieve the best results when we are hidden.

20. Why is Purim not a Yom Tov like the other festivals with prohibition from work? livingwithmitzvos.com

MORDECHAI AND DILEMMAS OF JEWISH LEADERSHIP

Rabbi Michael Laitner

US Living & Learning & Finchley Synagogue

One of the greatest dilemmas faced by any rabbi or communal leader is how to divide their schedule between the many important mitzvot with which to engage. It is the context of such a dilemma that the rabbis of the Midrash and the Talmud related to Mordechai after his introduction in the Megillah (2:5):

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the Talmud (Megillah 16b) comments there that the disapproval was from some of his colleagues in the Sanhedrin, who felt that the governmental role thrust upon him by Achashveirosh decreased his Torah study.

Perhaps Mordechai, in their eyes, had become more of an ‘Avraham’ than a ‘Moshe’.

The clear inference is that

Torah study is more important than other matters, even other mitzvot; that is the next topic in the continuation of that Talmudic passage.

Where does that leave us, given Morechai’s role in

A Judean man was (Ish ...hayah) in Shushan the capital;

the Megillah and our own dilemmas of successfully

and his name was Mordechai the son of Shimi, the son of

apportioning our time between Torah study and other

Kish, a Benjaminite.

mitzvot and important causes?

Two Midrashim focus on the two italicised Hebrew words

Rabbi Dr Aharon Lichtenstein zt”l (d. 2014) provided

above, to analyse differing strands of Mordechai’s leadership:

compelling guidance.1 He quoted another relevant Talmudic

1. Esther Rabba (6:2) notes that the word ish (man) is

teaching (Berachot 63a) by Hillel the Elder. Paraphrased

also used to describe Moshe (Bemidbar 12:3). Use of

following Rashi’s explanation, it tells us that in a generation

this word in both places prompted Chazal to compare

which holds Torah to be precious and engages with it, then

Mordechai to Moshe Rabeinu, our greatest teacher.

we must engage with other mitzvot and good causes, and

2. Midrash Panim Acheirim, page 41b, notes that the

vice versa.

word hayah (was) is also used in one of G-d’s promises

On this basis, Rabbi Lichtenstein wrote that ‘...when

to Avraham (Bereishit 18:18). This was a basis for

a person is required to choose a sphere of occupation

Chazal to compare Mordechai to Avraham Avinu, our

for himself, it is not sufficient that he act in accordance

founding father who is portrayed as being heavily

with own personal hierarchy of values...every person is “planted” by G-d in a particular generation and a specific

involved in societal needs.

These explanations give us a framework to analyse Mordechai’s leadership throughout the Megillah.

In

particular, they take to the final verse of the Megillah, where Mordechai is described as ‘approved of by the majority of his brethren’ (10:3).

This is astounding. Despite Mordechai’s role in averting Haman’s plans, he did not gain full approval. Following the comparison to Moshe, Rashi to the later verse, citing

environment. A person who wants to live wisely must evaluate very carefully what is required of him in the reality in which he lives...’

Perhaps this is how Mordechai acted and the kind of framework which he set for himself. May all of Am Yisrael be blessed with the Divine assistance necessary to make wise, correct choices.

1 See his article at http://etzion.org.il/en/dispute-between-mordekhai-and-sanhedrin

CHARVONAH: TO BE REMEMBERED FOR THE GOOD

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Osher Chaim Levene Orah

He was the king’s chamberlain who ‘appeared out of nowhere’ to seal Haman’s fate.

How and where does Charvonah fit into the story?

There are opinions that it was Eliyahu who either appeared as Charvonah or who suggested the idea for Charvonah to speak up at that point. (This is beautifully hinted at in the description

Esther had just delivered her exposé of Haman as the adversary

zachor latov, “to be remembered for the good” also being used in

plotting to eradicate her people: the Jewish nation. Infuriated,

the context of Eliyahu). Still, we are not so interested in Charvonah

Achashverosh went out to the palace garden to cool off. But upon

as a person as we are in what he represents.

his return, the king’s anger was aroused once again as he caught Haman falling upon the queen.

It was here, at this crucial point, that Charvonah entered the picture.

He pointed out how Haman’s treacherous designs against the throne and the queen extended to the king’s loyal subject

One suggestion is the following. Charvona is the one who personifies the Purim motif of venahafoch hu, “reversal of fortunes”. He was the one who stood at the crossroads as the fate of a distinguished personality – to either rise up or fall down – was hanging in the balance.

Take, for example, Charvona’s earlier appearance in the

Mordechai: “Not only this, but the gallows that Haman had

Megillah.

made for Mordechai – who had spoken

chamberlains delivering the royal summons

well of the king – stands in the house

to Vashti (1:10), whose subsequent refusal

This

Chazal tell us to think again.

to save his own skin.

king’s

of Esther.

Charvonah acted out of sense of loyalty,

Haman’s falling star, Charvonah cowardly turned against Haman

the

Vashti’s downfall paved the way for the rise

Lest one mistakenly think that

hand information including the height of the gallows? But seeing

of

responsible for the reversal of fortunes.

hanged upon them.

privy to the conspiracy. How else would he have had such first-

one

His contribution was therefore partially

king promptly ordered that Haman be

Haman’s scheme was because he was

was

to appear, led to her removal from power.

of Haman fifty cubits high” (7:9). The

Charvonah’s inner knowledge of

He

the

was

reversal

repeated, of

once

fortunes

by

again, his

in later

pronouncement: Haman was hanged on the gallows intended for Mordechai, where Mordechai now came to replace Haman as the second-in-command to the king.

Actually, Charvonah himself is also subject to an unexpected turnaround. Earlier he sided with Haman in his meteoritic rise to power that coincided with the fall of Mordechai. Others see him

Notwithstanding his motivations, Charvonah would forever

as a conspirator in Bigsan and Seresh’s failed assassination of

be remembered for this single act. In the liturgy recited after

Achashverosh. Now he switched sides to highlight Mordechai’s

the Megillah, the closing paragraph of Shoshanas Yaakov

loyalty to the king and to condemn Haman. For this act, he would

(Yerushalmi, Megillah 3:7) pays tribute to him: And also Charvona

be immortalized.

is to be remembered for good.

Neither categorised with the opposite pairs of “blessed”

The Megillah theme of venahafoch hu epitomised in Charvonah indicates how “evil” will be subject to a metamorphism to become

(Mordechai, Esther) versus “cursed” (Haman, Zeresh), Charvonah

“good”, how the “cursed” will be ultimately replaced by the

is “to be remembered for the good” because he delivered Haman’s

“blessed”. Not only is this the Purim story, but it is the story of

coup de grace. Actually, he did not even offer up any advice; he

the Jewish People and of world history. The final redemption will

simply stated the fact about Haman’s gallows and Achashverosh

see a transformation as all evil forces, like Charvonah, eventually

made use of this information to kill Haman.

turning to reveal the hand of G‑d.

ZERESH

Rabbi Shlomo Odze Associate Rabbi, South Hampstead Synagogue

Characters are key to any story and the Megilla is no different. One of the more obscure and unknown characters in the story, but no less significant than the more obvious and well know ones, is that of Haman’s wife Zeresh. At first glance she seems to play a very small and seemingly insignificant role of giving advice to Haman which he did not listen to, and which ultimately led to his downfall.

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Who was Zeresh and what was the thinking behind her suggestion of a tree that is exactly 50 amos high?

According to the commentary of the Rema called Mechir Yayin, the story of the Megilla is in fact a replay of events around the chet eitz hadaas using the same characters. Haman was the Satan and Zeresh was the snake. According to the Medrash the Satan was riding on the Snake when it succeeded in persuading Chava to eat from the tree. It did so by using the power of persuasion as well as of imagination and trickery in demonstrating to Chava that she would not die if she ate from the tree.

Haman, frustrated that he had not

Let us remind ourselves what that

yet managed to force Mordechai to bow

was. Haman returns from the first feast

down to him, shared his frustration with

with Esther and Achashverosh and

his wife. She suggested that he “make a

vents his frustration to his wife Zeresh

tree 50 amos high”. This was a reference

and his close friends at how none of the grandeur he experienced until now, nor the heights he has achieved, are worth much in his eyes because of the fact that he constantly sees Mordechai at the gates of the palace.

Rashi tells us that by seeing Mordechai, Haman was constantly reminded by Mordechai of a time earlier in his life when he had to sell himself to Mordechai as a slave.

to the tree of knowledge and the Chamishim Sha’arei Binah - 50 gates of understanding.

Zeresh also suggested that Haman go in the morning to the king. What she was saying to Haman was that in the light of day he should use all his intellectual power via the 50 gates of understanding, which will enable Haman to find powers of intellectual persuasion to convince Mordechai to bow down to him.

At this point Zeresh responds with her advice that he

The fatal mistake Haman made was not listening

should “make a tree 50 Amos high” and in the morning

carefully and not following her instructions. He did not

ask the king to hang Mordechai on it, then he will be

wait until the morning, but rather went right way during

happy.

the night time, leading to his downfall.

PARSHAS ZACHOR

Rabbi Shimshon Silkin Chazon UK

Parshas Zochor precedes Purim in order to set the tone: this Yom Tov is about the eradication of Amolek and all that he stands for. The problem however, is that Amolek is the mocker, the scoffer, the one who makes light of serious situations – referred to in Chazal as a leitz, a clown – yet that is exactly how we appear to behave on Purim ourselves!? This is a day that according to the Gaon miVilna is loftier than Yom Kippur, a day of very deep proportions, yet we seem to fritter it away in a spirit (spirits?) of frivolity? Michayev inish livesumei ad delo yodah… we are required to drink ourselves into a state of obliviousness! Surely if there was ever a day to conduct ourselves with supreme seriousness to counter the effects of Homon, descendant of Amolek, it would be Purim? There must be a much deeper reason behind the apparent merriment.

Purim is indeed a day of great and serious importance. As is well recorded, the name of Hashem is totally absent from the Megillah,

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is through Torah. Yayin is gematria 70. Sod is gematria 70. Torah is represented by 70 as in shivim ponim laTorah (the Torah has 70 “faces”), and 70 is the number of the Zekeinim who transmitted the Torah and of those charged with upholding the Torah in the Sanhedrin. When the Torah enters, an internal world emerges: the neshomoh finds expression and Hashem’s presence is felt.

The beauty of Purim therefore is that the sanctity is deliberately not on the surface but contained deep within. It is through the excitement of the discovery of the Yad Hashem we unveil His Divine plan for the Jewish people – in effect we become engaged in the process of “nichnas yayin yotzoh sod”. Great Gedolim of our past have said that the Torah learned and taught during one’s heightened state of the Purim seuda can be unparalleled. This explains why the Gemoro says the Yidden reaccepted the Torah on Purim from a state of Ahavoh and exuberance – kimu mah shekiblu kvar. Purim affords us the opportunity of celebrating a hidden world which can inspire us for the rest of the year. The drinking and merriment cannot, must not, be in place of Avodas Hashem as Halocho makes unequivocally clear. On the contrary, it is in order to stimulate our appreciation of the Ribono shel Olom’s hidden Hand in even the most mundane of matters.

Today’s secular society does not champion words such as deep, profound, soulful, meaningful, sincere... Because today’s secular society lives on the surface. One’s skin is far more valuable than one’s heart. This is Esov, the grandfather of Homon – Edom, named after colour, the most external of observable factors, and for his inability to penetrate beneath the surface and understand what was truly happening – he just saw red. The root of Purim is Pey-Reish-

because on the surface He is not manifest. Rather, one has to dig

Mem, Peh Rom. The Peh is the face – ponim which masks the Pnim,

deep and delve within to discover its true meaning. Esther’s root in

one’s true interior. Rom means elevation – hisromemus. This is a day

the Torah comes from “VeOnochi Haster Astir ponai bayom hahu” –

to penetrate the Ponim and elevate the Pnimimiyus, the infinite value

Hakodosh Boruch Hu says He will “hide” from us in Golus. Purim is

that lies within every one of us. If someone is masquerading behind

about revealing the hidden – megaleh hester – by appreciating what

a mask it is only in order to stimulate the part of the inquisitive brain

lies beneath the surface.

that asks: what’s behind that? Indeed, what is behind it all? What

The Gemoroh teaches “nichnas yayin yotzoh sod”, when wine

does lie beyond? By the end of Purim, hopefully we’ll all have a

enters, secrets emerge. Shlomo Hamelech in Shir Hashirim refers to

slightly better idea. LaYehudim hoysoh Oroh, Oroh zu Torah. May

Torah as wine – Chazal tell us “heviani el beis hayayin, bring me to

the light of Torah, the yayin, reveal the Hidden Hand that guides us

the hall of wine”, is a reference to the beis hamedrash. This indicates

all and gladden us with a new sense of understanding and clarity. A

that the method by which one is able to discover one’s inner world

freilichen Purim!

REMOVING THE MASK

Rabbi Jonathan Tawil Director, TAL

Shlomie wanted a new suit so he bought a nice piece of cloth and tried to find a good tailor.

The first tailor he visited looked at the cloth, measured Shlomie, then told him there was not enough cloth to make a suit.

Shlomie found this hard to accept, so he went to the tailor next door who measured both Shlomie and the cloth before announcing that there was enough cloth to make a three-piece suit.

A week later, Shlomie returned to collect his suit and noticed that the tailor’s son was wearing trousers made of the same cloth.

Puzzled, Shlomie asked: “How come you have been able to make a threepiece suit for me and trousers for your son when the chap next door could not even make a suit?”

“Simple,” said the tailor. “The guy next door has two sons.”

Sometimes life just isn’t as it seems.

We expect one thing to happen and the complete opposite hits us.

A student recently told me: “Rabbi, my wife only has two complaints: nothing to wear and not enough closet space.”

We can have plenty in front of our eyes, yet it seems like nothing is there.

Purim is a fun festival, the children dress up, and there are lots of food and drink. Many ‘dress up’ for the occasion.

What’s the idea behind the fancy dress?

In the days of Esther and Mordechai, the wicked Haman wished to destroy and uproot the Jewish people in one day.

This was unprecedented times.

Throughout history the Jewish people have been spread out across the world.

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empire. The entire Jewish people was said to be under his jurisdiction. This played well for Haman’s evil plan to kill of the Jewish people in one day.

There was no need to go searching in other places for Jews, for they all lived under one jurisdiction. Things were looking bleak.

Yet out of the dark came the light, and by means of the people’s prayers and repentance, Hashem’s Mercy shone through.

The entire episode was turned around, and the instigator Haman ended up being hung on the very tree that he prepared for Mordechai.

And where was G-d in all of this? Where was the splitting of the sea, or the ten plagues against the Persians?

It all happened seemingly naturally.

As we know nothing happens naturally – it is all instigated by G-d.

Hashem was pulling all the strings, but hiding behind the mask of nature.

Purim is a time of year that we celebrate Hashem’s being with us even nowadays.

We live in harsh times, where materialism and fashion blind the beauty of spirituality, but that doesn’t mean that Hashem isn’t with us. He is always around.

The world is a vast place. We know that in Hebrew a word’s name defines its essence. We would have expected the word for ‘world’ perhaps to be something connected to its vastness. Yet the Hebrew word for ‘world’ is Olam.

Why? Olam comes from the word He’elam – hidden.

The world that we live in is a place full of Hashem’s Shechina, there is blessing everywhere we look, but it is hidden – it is behind the mask.

Tough as it may sound, this actually works (Venahafoch hu) to our advantage.

On Purim we dress up to show that Hashem is around, He is just hiding behind the mask, waiting for us to sincerely request that he removes the mask.

At the time of the Purim miracle the king Achashverosh ruled over 127 different municipalities and had a vast

When we celebrate this Purim, let’s remember Hashem is constantly around, with us every step we go.

Rabbi Avrohom Zeidman Senior Educator, Gift

A Small Idea…

dispersed amongst the a “people scattered and as us to g as the rs refe he rosh, to their downfall. So lon the Jews to Achashve people that could lead ish Jew the When Haman describes in flaw a man was pointing out people” (Esther 3:8). Ha ver, Hashem be destroyed. can Jews (Esther 3:9). Howe y the Jews are divided, ege’ of exterminating the them from ivil ed ‘pr eem the red for t ars tha s Kik rosh 10,000 silver shem, and it was thi Ha to sum e in the s thi gav d s pai Haman paid Achashve Jew s had pre half Shekels the ations earlier, the Jew equaled the total of the ar kik 000 10, had other plans. Gener the t lah 16a) points out tha Haman. Tosafos (Megi desert. they unite. are only whole when ce of this?

What is the significan te. The Jewish people ple was no om ere inc –th are m we she sHa their backs on us that as individual ned s tur ind an rem ush kel ome Sh of she bec f s we hal The ed. When the Jew G-d in the picture, the Jews were scatter we did teshuva. With e, lin the on re we s Haman claimed that our live re scattered. But when unifying force –we we l over our us the ability to prevai ether’; our unity gave Am Echad. tog ed up gro s Jew e story (Esther 9:2) ‘Th At the end of the Purim n our sense of evyonim to strengthe enemies. nos and Matanos La’ Ma h oac shl Mi out g Purim by sendin Every year we celebrate fellow Jew. our h wit n tio connec

A Quick Guide… ÂÂ Matanos La’evyonim is a vital ingredient on Purim day. The Mitzvah applies to both men 1. and women It is placed in higher manos2 and even the Se udah3.

Therefore, however mu ch one spends on Mishla och manos and the Seudah – it is bette r to spend more on Ma tanos la’evyonim!4 (This can be read – red uce the huge amounts spent on lavish Mishloach manos/Seu dah this year, or increa se the amount spent on charity) regard than Mishloach

ÂÂ Matanos La’evyonim ma y be

deposited in advance of Purim, as tributed on Purim5.

long as the money is dis

ÂÂ The Matana may be mo ney or food6 and need s to be given to at least ÂÂ The amount of money/f two poor people7. oo better.

d should ideally be the value of a meal8. This is the bare minimum; ho wever, the more the

GIFT gives out food to

almost 2,000 people weekly. Within this nu those who, for lack of mber there are a better word, are in ut te r dire straits.

We have set up a text ing service where mon ey raised will go direct ly to Matanos La’evyonim on the day.

Text PURM16 £10 70 070 from NOW until m and you have fulfilleto idday Purim d your minimum oblig ation in the mitzvah.

1 Mishna Berurah 694:1 2 Chasam Sofer: One reason for Mishloach are receiving gifts too.

Manos is that the poor will not be embarrass ed as the rich 3 Mishna Berurah 694:3 4 Rambam Hilchos Meg ilah Perek 2:17

5 Aruch HaShulchan 694:2 and Pri Megadim base 6 Mishna Berurah 694:2 d on Mogen Avraham 694:1 7 Shulchan Aruch 694:1 8 Pischei Teshuvah 694:1

PURIM

A SMALL IDEA AND A QUICK GUIDE TO MATANOS LA’EVYONIM

27

ANSWERS celebrates the day when the 1. This is because each place the battle lasted an extra shan Shu In ped. battle stop z Yisroel from the times Eret day and the walled cities in Elsewhere, they only day. e sam the keep of Yehoshua th However, with all the r. fought one day on the 13 of Ada ts when the Jews even the er emb rem other festivals we were all together. from the word “Perurim”, 2. The Maharal says that it is m story took place over Puri crumbs. The events of the ght together – like brou n whe only and many years (This can explain sed. reali crumbs – was the full miracle wards has not back illa Meg the s read why someone who only gleaned is re pictu fulfilled his obligation. The full r.) orde in ts when reading the even Ester; Mishloach Monos; 3. The reading of Megillas festive meal (with getting the and im vyon Matonos LoE drunk). says that the rabbinically 4. The Sfas Emes (Chanuka) regel of Shavuos. Both of the instituted Purim parallels g the Torah. ptin acce of time a are s these time cle that is hidden through 5. See answer 2. Purim is a mira ts. Hashem’s Name a string of seemingly natural even ly revealed. Since open is hem expresses when Has m, His Name is not this was not openly seen with Puri explicitly mentioned. of the Purim story the 6. To remember how at the time both day and night. help for hem Has Jews called out to (Rashi to Megilla 4a). for Yom Kippur) are 7. All the other fasts (besides rent stages in the diffe sad times remembering the However, the fast of sh. ikdo Ham Beis the destruction of embering how the rem Ester in contrast is a happy time ies and emerged enem their ht foug Jews fasted as they only fast that is the victorious. (Consequently this is Shabbos and is with s cide coin it n brought forward whe not postponed. –Ed.) ez on Megillas Ester) 8. The Vilna Gaon (in the Rem life. How he fights explains that it alludes to a person’s makes it have a y tuall even and n his evil inclinatio downfall. (See further there). dechai Bilshon; Pesachya 9. Mordechai HaTzadik; Mor (Mishna Shekolim 5:1). ars Homon had ten sons 10. From the possuk (9:10) it appe ora (Megilla 15b) brings Gem The who were also hanged. the Rabbonan said that Rav said he had thirty sons and said he had two Aba Bar i he had ninety while Rom hanged. were ten e thes of – t eigh hundred and only remembered hidden 11. Purim stands out as the remember revealed miracle. All the other festivals ng will revert to the ythi ever n whe miracles. In the future be nature, all the e ther will er long no and us miraculo

will fade away. What festivals that celebrate miracles ers a hidden miracle will remain is Purim that rememb haral) (Ma re. natu of rk within the framewo rent reasons to diffe en elev 12. The Gemora 15b brings were true! Just all that said avi HaN which Eliyohu gs that Ester brin ia hem to quote one of them. R’ Nec ld no longer shou s Jew the that r orde in specially did so invite the why as , rely on her as coming to help them Hashem ech bese ad inste now to enemy? This led them themselves. sed up – both in the mask 13. A main idea of getting dres is to appear outwardly and a different form of clothing, really are not. This you that g ethin different – som m that outwardly Puri expresses the hidden miracle of different. was ty reali r inne the looked one way but er of spiritual ladd a t abou 14. The Mesillas Yeshorim talks l of Perishus, leve the in cted refle is ur levels. Yom Kipp physical the with ing abstention of food and deal , the ever How l. itua spir the is s focu world. Instead the d is worl ical phys the highest level of Kedusha is where t wha in cted refle is This l. itua spir incorporated with the and ical phys the take we do on Purim – we are meant to use it as a tool for the spiritual. time and present of Purim.

15. This expresses the special d, to give even to those worl this in By acting this way spiritual realms to act unworthy, we are arousing the be given presents even and way e towards us in the sam . though we are not deserving of them Gemora Megilla 19a that 16. Perhaps it is based on the the main part of the brings an argument about where story. We read aloud the in t poin high a megilla starts – point of the story. the pesukim that portray a turning the purpose of this feast 17. Perhaps the idea here is that seventy years of exile the was to celebrate the fact that ared that the Jews appe it now and ed pass on Bovel had e participating refor The would no longer be redeemed. to this notion! eing agre to unt amo tant at this feast was the cause of the decree 18. The Monos HaLevi brings that ts and split amongst men argu the ugh thro was enabled n Ester told all the whe the Jews. This was rectified achdus that led to this was It y. unif and Jews to gather love at the time of of out the reacceptance of the Torah

Purim. gs that this amount was 19. Tosafos (Megilla 16a) brin t the half shekel given terac coun to ing com specifically s who left Mitzrayim.

Jew by the six hundred thousand gs that originally Purim 20. The Gemora (Megilla 5b) brin ation from creative work. cess with was to be a Yom Tov did not want to accept However, in the end, the people restrictions on work the bly this aspect of it, presuma . them for h was too muc

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.