--------------------------
As
an introduction to the preparation for Bircas HaChama, we provide the
following meaningful excerpt from the newly published work Once in 28
Years by Rabbi Moshe Goldberger, Shlita (Targum Press).
“The
sun is an example of the Creator’s unique kindness. In Tehillim (136:7),
Dovid HaMelech proclaims: ‘To the Maker of the great luminaries, His
kindliness is everlasting.’
“Imagine
if someone were to invent a light bulb that provided light, heat, and also
filled up the refrigerator with food. The inventor would become a
billionaire in a short time. Hashem created such a light. Solar energy
supplies life-giving light and heat, as well as photosynthesis which
causes food to grow.
“The
Talmud (Chullin 59b) tells of a Roman leader who demanded that a certain
sage show him the Creator. The sage instructed the Roman to look into the
sun. When the Roman said that it was impossible for him to do so, the sage
responded, ‘Then how can you expect to see Hashem?’ That
is, if he could not even look directly at one of Hashem’s creations, how
could he expect to see its Creator?!
“When
we recite the bracha, ‘Blessed are You... Who creates the luminaries’
(in the berachos before Kriyas Shema each day), we need to remember these
thoughts and appreciate our Creator for the great luminary in the sky,
which never burns out.
“Before
and after the Birkas HaChama service, it would be wise to think, and say,
‘Thank You, Hashem, for providing us with Your glorious sun for the last
twenty-eight years!’
“ONE
MOMENT SPOTLIGHT Take a minute now to consider the approximate dollar
value of some of the benefits Hashem provides us with through the sun.
Imagine the value of sunlight warmth, and nutrients that are bestowed upon
the entire world every single moment of the day--how much is that worth?
Ten billion dollars? Fifty
billion? One hundred billion?
“Too
difficult? Think of one aspect
of what you receive from the sun and place a value on it--can you? This
should serve to enhance our appreciation of the sun, every single minute
of the day.
“’How
sweet is the light, how good it is for the eyes to see the sun! (Koheles
11:7).’”
Thank
you, Rabbi Goldberger, for these very special, thought provoking words.
---------------------
Special Note One:
Women Prepare! This
Thursday, Rosh Chodesh Nissan, is very, very special--especially for
women. The Daas Zekainim
MiBaalei Tosfos (Shemos 35:24) writes that the reason women were given
Rosh Chodesh as a special day for them (to treat it as a Yom Tov--not to
do certain work--see Shulchan Aruch, Orach Chaim 417) is because they were
“semaichos u’zeheeros”--happy and careful--to donate their jewelry
to the Mishkan, whereas their jewelry had to be taken from them against
their will for the Eigel HaZahav. Tosfos
notes that the effect of their donations was noticed on this Rosh Chodesh--Rosh
Chodesh Nissan, when the Mishkan was established, and that all of the
other Roshei Chodoshim of the year are given to women as a Yom Tov because
of Rosh Chodesh Nissan. So,
especially this coming Rosh Chodesh--plan on making it a special day!
Special Note Two:
HaRav Yaakov Kamenetzky, Z’tl, (whose Yahrzeit is this Wednesday,
29 Adar) provides a great question and a remarkable insight on last
week’s Parsha. The Torah
goes to great lengths to describe the Mishkan and its Keilim--both the
instructions to build it, and the actual details as to its construction.
We know the Mishkan was precious to Hashem, and that we gain
special insight into the Dor HaMidbar with all of the detail.
However, all of this detail is for a temporary structure that is
supposed to be standing for only a short while--until the Bais HaMikdash
is built. Remember that the
Chait HaMeraglim had not yet taken place, so Bnei Yisroel were due to soon
(within months) enter Eretz Yisroel and build the Bais HaMikdash shortly
thereafter. Thus, the Mishkan
was intended to function for perhaps a year or two (although ultimately it
remained standing for 479 years). Yet,
we see the detail which the eternal Torah provides for it--and the
alacrity and dedication of the people towards a very short-term
construction. The important
and special lesson here is that our goal must be to accomplish.
A Mitzvah may look to the eye as if it is fleeting--so why put in
all the time, effort, and expense? This
is not an appropriate cheshbon. One
must study, for example, the Halachos and Hashkafos of Bircas HaChama,
although the actual bracha may take less than a minute, and we similarly
must spend much time with properly preparing for Pesach--physically and
spiritually--even though the preparation in all likelihood will take
longer than the Yom Tov itself. Time
is a physical concept--and we must transcend it in order to attain our
spiritual goals.
So, the next time you feel like you are
spending so much time--whether it is cleaning the cupboards for Pesach,
waiting on a line long for a few, “last-minute” Shabbos items,
davening or saying Tehillim for someone who is having surgery today, or
talking with someone on the phone who always seems to need chizuk,
remember…the “short-term” great and wonderful Mishkan!
------------------------------------
Special Note One: We
continue with our Erev Shabbos--Halachos of Shabbos Series.
As we enter the rainy season outside of
Eretz Yisroel:
1. If
one’s clothes became wet, he can continue to wear the wet clothes (if he
has no other clothes, he can even put them on to begin with). The
Mishne Berurah (Shulchan Aruch,
Orach Chaim 301, seif katan 162) explains that the gezeira of sechita of
something wet does not apply to clothes that one is wearing.
2. One
may not spread out wet clothes to dry on Shabbos because of Maris Ayin--raising
a suspicion or giving an appearance that he washed them on Shabbos.
3. One
may not spread out wet clothes even in a private room (“Chadrei Chadarim”)
where no one can see them because, in a situation when one could be
suspected of performing an Issur D’Oraysa when seen (such as the Melacha
of Melaben--cleaning clothing--by putting them out to dry after ostensibly
washing them), it is also forbidden to put them out to dry even in one’s
private room where in fact no one else will see them.
4. One
may put out clothes to dry before Shabbos, and does not have to remove
them before Shabbos, because one will not be suspected of washing on
Shabbos, as they have already been out to dry since Erev Shabbos.
5. One
cannot stand wearing wet clothes near a hot stove where the effect will be
to dry the clothes, even if the intent is only to warm himself [Bishul and
Melaben issues].
6. With
regard to these Halachos, the Sefer The 39 Melochos by Rabbi Dovid
Ribiat, Shlita, (Volume 3, p. 719) and The Shabbos Home by Rabbi
Simcha Bunim Cohen, Shlita, (Volume 1, p. 189) write that while one may
not put wet clothes out to dry on a clothesline, indoor laundry room, or
bathroom over a shower, one can hang a wet garment in a closet, on a wall
hook, or on the back of a chair or door knob, because wet laundry is not
ordinarily hung in this manner. Similarly,
according to this reasoning, while one could not hang a towel wet from use
in the laundry room on Shabbos, one could hang it on a hook, towel bar, or
place it on the back of a chair. One
should consult with his Rav or Posek for his own P’sak in this area.
7. There is a Machlohes Haposkim whether
clothes that are ordinarily dry cleaned (such as a man’s suit or a
woman’s Shabbos dress) can be put out or hung to dry. Those
who are lenient maintain that no one could suspect that the garments were
cleaned on Shabbos, and are now being put out to dry, since wet laundering
could ruin the garments. It is
reported that Harav Elyashiv, Shlita, does not agree with this leniency,
and prohibits putting suits and dresses out to dry, as well.
8. A wet *raincoat* may be hung out to
dry in the shower or laundry room, because it is obvious that the coat is
drying from the rain, since one does not wash his rain coat in this
manner. (Shmiras Shabbos KeHilchasa 15, footnote 119)
Special Note Two: The
following note is excerpted from The Book of Our Heritage--the
wonderful English translation of Rabbi Eliyahu Kitov’s, Z’tl, classic Sefer
HaToda’ah: The last
seven days of Adar--beginning yesterday from the twenty-third of Adar
until Rosh Chodesh Nisan--are known to us all as the “Yemai HaMiluim”
the Days of Dedication.” It
was then that Moshe Rabbeinu dedicated the Mishkan after its construction.
During these seven Days of
Dedication, Moshe Rabbeinu alone served as the Kohen. Every
day he would build the Mishkan; bring the daily Karbanos, eat from the
Karbanos as commanded and after performing the Avodas Hayom, take the
Mishkan apart.
The Sefer HaToda’ah brings from the
Medrash that these Days of Dedication of the first Mishkan constructed by
Moshe Rabbeinu are destined to be repeated when the Moshiach comes. Thus,
the Days of Dedication serve as a memorial to the Mishkan made by
Moshe--as well as a special time of prayer for the Final Redemption and
the building of the Bais HaMikdash in which the Shechina will dwell
eternally.
Practical Suggestion: We
must make these very special days more palpable to us.
Chazal teach that Moshe Rabbeinu composed the last Pasuk of
Tehillim Chapter 90 (Vihi Noam) as well as Chapter 91 (Yoshev BeSeser
Elyon) on the day that he completed the Mishkan. Chapter
91 teaches us that just as Moshe Rabbeinu, upon entering the Mishkan was
enveloped in and protected by the shadow of Hashem, so, too, can we, when
placing our faith and trust in Hashem, be protected by Hashem’s shadow.
This Shabbos, and over the next week (at least once daily in Kriyas Shema
Al HaMitah) when we recite these hallowed words of Moshe Rabbeinu, let us
fill them with our heartfelt Kavannah of Emunah Shleimah…and an
impassioned plea that we be able to recite these words again within a
clearly defined shadow--the confines of the third and everlasting Bais
HaMikdash. May it come
speedily in the coming days!
--------------------------
Special Note One: Every
day we are confronted by questions of honesty. There
is a wonderful opportunity presented by Torah.org to learn Rav Yisroel
Belsky‘s, Shlita, responses to many important and practical questions
relating to honesty that arise **for everyone** in everyday life. To
subscribe to the Question and Answer, simply
follow this link and click on "subscribe" at the bottom
of the page. To send your
shaila for Rabbi Belsky’s response, there is a special mailbox--rbelsky@torah.org.
The first step in practicing
Emes…is taking a few moments every week to learn more and more about it!
Special Note Two: The
Shulchan Aruch (Orach Chaim 5) rules that when reciting Hashem’s name of
Yud Keh Vav Keh one should have Kavannah that Hashem is Master of All, and
that He Was, Is, and Will Be. The
Shulchan Aruch also rules (ibid.) that when reciting the name “Elokim”
one should have Kavannah that Hashem is Strong, Powerful, and Omnipotent
(i.e., Creator of all and the Force that causes all to continue to exist).
It may be difficult to have this level of Kavannah in the hundreds
of times a day that we recite Hashem’s names in Brachos (with at least
two Shaimos per Bracha!). The Aishel
Avrohom provides a
Nusach which we provide by clicking here for
a person to recite every morning before Shacharis, in which you indicate
that your Kavannah, every time that you recite the nameof Yud Keh Vav Keh
and Elokim, is as required by the Shulchan Aruch.
The Sefer Afikei Yom (brought in the Sefer Piskei
Teshuvos to Shulchan Aruch, Orach Chaim1:5) provides a similar Nusach.
HaRav Shlomo Zalman Auerbach,
Z’tl, (Halichos Shlomo Tefillah 1:3) rules that one can rely on this
Nusach (provided that when reciting Hashem’s Name one’s Kavannah still
is that Hashem is the Master of the Universe in general).
The Nusach however, will not work for the first Pasuk of Shema and
the first Bracha of Shemone Esrei, where the specific Kavana is required. While
by no means a cure-all, this would appear to be a good place to start to
show your desire and intent to express Hashem’s Names with the proper
meaning and respect. There is
also a wonderful Siddur, available in Nusach Ashkenaz and Sefard, entitled
Siddur Kavanas Hashem, in which each name of Hashem throughout the
davening has the appropriate, easy to read Kavannah (as set forth above)
next to Hashem’s name for you to glance at while reciting the Name.
If it is time for a new Siddur to re-energize your Tefillos,
perhaps ask to see this one at your local seforim store.
There is a related issue with respect to
the Kavannah in answering Amen, where, in addition to expressing your
belief that Hashem is the Trustworthy King and that you believe what you
heard, specific Kavannah to the particular Bracha you are responding to is
also required (and, in the case of a Bracha relating to a request in the
middle of Shemone Esrei, or when answering Amen within Kaddish, also
having in mind, as well, a prayer that Hashem grant that specific
request). See Shulchan Aruch,
Orach Chaim 124:6 and Mishne Berurah there. On
the very same link available here, at the bottom of the page, we
provide an excerpt from the Sefer Shevet Mussar relating to one’s Amen
response that one can recite daily before Shacharis. Once
again, this is not a panacea. However, it is certainly a starting point
for one to recognize at the outset of each day that he must focus a bit
more on the Holy and Powerful Amen Response. If
the actual recitation of the short Nusach itself also accomplishes
something in the Heavens above towards one’s Amen’s Response, one has
benefited supernally in this way as well!
Special Note Three: Rabbi
Zelig Pliskin, Shlita, provides the following essential insight into daily
life: “What you talk about
and how you speak to others reflects on your entire personality. If you
cause pain to others with your words, you are less of a person because of
that. By transgressing the
laws of Ona’as Devorim, you are lowering your own spiritual level. On
the other hand, when you utilize your power of speech to help other people
and to raise them up, you are raising your own spiritual level. Simply
stated, you become more elevated by elevating others with your power of
speech. Anyone who
internalizes this concept will concomitantly avoid Ona’as Devorim, and
elevate himself to a higher spiritual plane not previously attainable.” See
The Power of Words by Rabbi Pliskin, page 286.
Today, let us feel the spiritual
elevation not only by what we don’t say, but by what we do say!
----------------------------------
Special Note One: The OU
has alerted the public to the fact that all Savion, Gefen, and Lipschutz
Grape Juices are Mevushal. The only Kedem Grape Juice that is not
Mevushal is the 1.5 liter glass bottle clearly labeled as “Non-Mevushal.”
Special Note Two: Rabbi
Eisenman, Shlita, from Miami wrote to the OU’s Daf HaKashrus that the Naval
Observatory provides a new sunrise/sunset calendar to be used in a given
year. The
calendars can be downloaded by clicking here.
Special Note Three: We
received the following from a reader who is a renowned Rav and Mechaber:
“You wrote that, ‘The most prestigious Megillah that one may own is a
“HaMelech” Megillah, which has the word “HaMelech”, or the King, as the
first word of every column in the Scroll.’ I spoke at length to the
renowned sofer, Rav Menachem Yehuda Gross of Lishkas Hakodesh, who told
me that this year he was involved in lengthy correspondence with HaRav
Chaim Kanievsky, Shlita. Their conclusion was that a 14 line Megillah
is the most mehudar. This conclusion is based on the requirement that
the boundaries (blank parts) of the klaf be similar in size to that of a
Sefer Torah (i.e. 2, 3, and 4, etzba’ot), and that the text be the
majority of the page. This calculation, in addition to the ten sons
being written in one column with no other text and using a similar size
letter as the rest of the Megillah, and the actual Megillah being
written with a normal size kesav, leads to a 14 line megillah. There is
no basis in halacha for a HaMelech Megillah. It is certainly not the
most prestigious. Anyone planning on purchasing or commissioning a
Megillah in time for next year should clarify exactly what the most
mehudar way to do it really is.”
Thank you for the
enlightening words.
Special Note Four: In the
outstanding work Praying With Fire 2 (Artscroll, 2008), Rabbi
Heshy Kleinman, Shlita, provides the following fundamental insights on
Emunah (Day 17): Emunah Sichlis is an intellectual belief in Hashem.
However, it is really Emunah Chushis for which we strive. Rabbi
Kleinman defines Emunah Chushis as a sensory awareness imprinted on
one’s consciousness through direct experience. For instance, the
Chofetz Chaim responsed to a question regarding Emunah with the
following words: “Do you see the sun? That is how clear Hashem’s
presence is to me.” Rabbi Kleinman continues with the following Mashal
from the Alter of Kelm:
‘A person has never tasted
bread. His friend describes to him in great detail exactly what bread is
like, including its taste, texture, and ability to satiate the appetite.
The person accepts the information intellectually, but it is not as if
he has actually tasted bread, for if someone argues convincingly that
bread is totally different than initially described to him, he might
believe that second opinion, instead. On the other hand, someone who
himself has tasted bread even once will not be swayed by any argument to
the contrary.”
As Rabbi Kleinman
concludes, we all can reach the level of Emunah Chushis--the key lies in
“tasting the bread” that Hashem provides to each individual in his own
life. Think--Emunah Chushis--throughout the day!
Special Note Five: A
Gadol related to his students that he was impressed by the following
words of wisdom that he once noticed on a tombstone he passed by in the
cemetery: “What I gave away, I take with me. What I kept for myself, I
leave to you.” As we study the Parshios of the donations to the Mishkan,
and non-coincidentally as we find ourselves in between the Mitzvos of
Matanos LeEvyonim and Maos Chittim, we must remember to put the
importance of giving--and giving and giving--in its proper perspective.
All is Hashem’s. No one, the Shulchan Aruch (Yoreh Deah 247:2)
testifies, ever became poor from giving to others. In spite of world,
national, communal, and personal economic situations, we must remember
that Hashem is our shadow, watching carefully how we spend and use our
money now that the comforts we or our friends or neighbors may have
benefited from do not appear to be as plentiful or even as extant.
Let us take the lesson
from our Parshios and go the extra, long mile to help the Mosdos and the
poor who are reaching out to us--and according to the pain and effort is
the reward. May we see with our own eyes in the next very short while
the fulfillment of the words of the Navi--Veshaveha B’Tzedeka--as we are
taken out of this captive Galus through our acts of charity!
-------------------------------
We received the following Gematriaos from one of our
readers, in which you add the resulting digits and come out with wonderful
results:
Purim = 80 + 6 + 200 + 10 + 40 = 336 3
+ 3 +6= 12 -- 12 Shevotim joined together, Mishloach Manos, friendship
Mordechai = 40 + 200 + 4 + 20 +10 = 274 2
+ 7 +4=13
Esther = 1 + 60 + 400 + 200 = 661 6
+ 6 + 1=13
B’simcha = 2
+ 300 + 40 + 8 + 5 = 355 3
+ 5 + 5=13
How “unlucky” can you get with the number 13?! On
the contrary! And of course,
13 middos of Rachamim of Hashem!
Haman = 5 + 40
+ 50 = 95 9 + 5 = 14 -- 14th
day of Adar!
-------------------------------
Special Note One:
Yeshivas Mordechai Hatzadik, Torah study in Shul on Purim day, has
branches worldwide, with thousands participating.
If your Shul does not yet participate in this noble project (Torah
study on such a busy day!), please contact Avos Ubanim (contact
information below) to learn how you can join. Most
certainly, it is a special Zechus to contribute towards the prizes given
to the children for learning on this day!
For more information please contact Avos Ubanim at (
USA
) 1-718-301-9795 or (Eretz Yisroel) 57-3112-613, or by e-mail at ymh@avosubanim.com
Special Note Two:
The following Halachos relating to Matanos L’Evyonim and
Mishloach Manos for children have been distributed based upon the Sefer Halichos
and Hanhagos and are the P’sakim of, HaRav Eliyashiv, Shlita:
-
A father should give money to his young children in
order for them to give Matanos L’Evyonim on Purim, as follows. Childern
ages 6-7 and older should “own” the money they give for Matanos
L’Evyonim. Accordingly,
a father should give them money that he has designated **as belonging
to them**, and that money should be used for Matanos L’Evyonim. If
a child is younger than 6-7, a father should simply give them money
and direct them to give it to poor people.
-
Young children should send Mishloach Manos to one
another. Older sons and
daughters, past Bar and Bas Mitzvah are required to send Mishloach
Manos.
Special Note Three: We
continue with our Erev Shabbos--Halachos of Shabbos Series. In
preparation for the annual Mitzvah of reading Parshas Zachor tomorrow, we
provide the following important points:
1. The
opportunity to read Parshas Zachor is of such great significance that,
according to the Mishne Berurah (Shulchan Aruch, Orach Chayim 685, seif
katan 16), if one can only come to hear either Parshas Zachor or the
reading of the Megillah, one should go to hear Parshas Zachor.
2.
There is a Mitzvas Aseh, a
positive Torah commandment, to “always remember the wicked deeds of the
people of Amalek and their attack upon us, to arouse our hatred of
them”--as they were the first to attack us without fear after the
nations quaked and trembled over us (as described in Oz Yoshir, the Song
of the Sea). See Rambam
Hilchos Melachim 5:5, SMAG Mitzvas Aseh 115, Chayei Odom 151:2.
3.
The Sefer HaChinuch (Mitzvah 603) writes that one of the purposes of this
Mitzvah is for us to recognize that one who causes pain to K’lal Yisroel
is despised by Hashem, and according to the level of enmity against
K’lal Yisroel is their level of destruction. Since
Amalek’s enmity of us was greater than that of all other nations, they
are to be completely obliterated. Indeed,
the Ramban (end of Parshas Ki Setzeh) writes that we should “teach our
children and future generations--so did the Rosha to us, and that is why
we have been commanded to erase his name.”
4.
There is a Mitzvas Lo Saseh, a
Torah prohibition, of “Lo Tishkach”--not to forget the deeds of Amalek.
This means that we should not forget to despise them despite the passage
of time, and to remember that Hashem saved us from them, and that we will
eventually avenge their deeds and eradicate them. See
S’mak 53 and Sefer Yereim 189.
5.
One should review the words of
Parshas Zachor (with Rashi and/or other meforshim) before the laining. We
suggest reviewing it at the Leil Shabbos Seudah in order that you and/or
others are prepared for the laining, since the Mitzvah is to arouse within
us both a strong reaction to their despicable deeds, and our obligation to
eradicate them. Indeed, the Maharam Shick writes that we do not make
a special Brocha on this Mitzvah because we do not make a Brocha on
Hashchosa--acts of destruction.
6.
The Rambam (Hilchos Melachim
6:4) writes that an Amaleki who makes peace with K’lal Yisroel and
accepts the seven Mitzvos B’nei Noach is not to be hurt. In fact,
some learn that the reason that the descendents of Haman “learned Torah
in Bnei Brak” (Gittin 57B) is because they were the descendents of those
sons of Haman who did not fight against K’lal Yisroel (Sefer Adar
U’Purim p. 68).
7.
The Mitzvah of Mechias Amalek,
eradicating the Sonei Hashem and Sonei Yisroel--those pure haters of
Hashem and His people--began with Moshe Rabbeinu and Yehoshua, continued
in the times of Shaul HaMelech, Dovid HaMelech and in the times of Purim,
and we will be Zoche to complete it in the times of Moshiach (S’mag-Mitzvas
Lo Sa’aseh 226). As these are days of Nissim and Geulah--miracles
and redemption, may we be Zoche to do all the Mitzvos of Hashem with
Moshiach leading and teaching us, speedily in our days.
8.
For further detail see Sefer Adar U’Purim by HaRav Yoel Schwartz,
Shlita, upon which this note is based. For the enlightening words of
the Ramban on the relationship between the war against Amalek and the end
of our current Golus
Edom
, see the Ramban in Shemos 17:9.
Special
Note Four: A harrowing first-hand account of the dangers of drinking
too much on Purim, written by an 18 year-old boy who narrowly survived, is
available by clicking here. We urge our readers to read it
and publicize the dangers involved.
Special
Note Five: In development of
the previous note, we
provide by clicking here essential advice *to us all** from
Hatzolah and the Torah Safety Commission. Please spread the word!
Special
Note Six: The following is
excerpted from the wonderful work “The Light of the Ben Ish Chai on
Megillat Esther”--the commentary of the Ben Ish Chai on the
Megillah, as translated by
Rabbi Yerachmiel Bratt, Shlita:
“And
Esther said, ‘Fast for me, neither eat nor drink, for three nights and
three days’ (Esther
4:16
). Haman was a Gilgul of Esav
and Mordechai a Gilgul of Yaakov. Yaakov
and Esav are always at extremes. This
is based on the Pasuk, ‘HaKol Kol Yaakov…--The voice is the voice of
Yaakov and the hands are the hands of Esav.’ (Bereishis 27:22)
When the voice of Yaakov is strong (when Yaakov is immersed in
Torah and Tefillah), Esav’s hands (strength) is diminished.
Esav is overcome when Yaakov asserts his Torah force.
In the time of Mordechai, the Jewish people reaccepted the Torah
and thus reestablished their connection to Hashem. To
awaken the Torah’s merits, K’lal Yisroel had to fast for three days.
The Torah affects a person completely and contains three primary
components: thought, speech, and physical action.
These three activities embrace the gamut of human behavior.
Each day of fasting corresponded to one of the components, and thus
to one aspect of Torah. Esther
specified that the fast should be for nights and days because she wanted
to invoke all aspects of Torah--whereas the primary time to learn the
written Torah is during the day, the primary time to learn Gemara is at
night. Additionally, three
full days equals seventy two hours and this number is equivalent to the
Gematria of Chesed. Thus, the
three-day fast was instituted to demonstrate our rededication to Torah
study, and invoke Hashem’s chesed upon us.
Let
us take the time to appreciate the depth of every nuance and detail in the
Megillah--and make many new discoveries this year. You
are most certainly invited to share your discoveries and original thoughts
with us!
We once again make available by the
following link a masterful Shiur in honor of Purim given for Hakhel by Rabbi
Yitzchok Sorotzkin, Shlita, entitled “Shushan American Style”
Please
click here for the shiur in MP3 file format.
Approximately eight years ago, HaRav Chaim
Kanievsky, Shlita, was studying Mesechta Chullin, and was learning a sugya
relating to Chagovim, or grasshoppers. HaRav
Kanievsky realized that he needed to see a grasshopper to better understand
the Gemara (apparently he had never seen a live grasshopper before) and
asked his daughter to bring him one. She
tried, but reported to her father that she failed to find one. He
went back to the sugya, and lo and behold a grasshopper comes hopping
through the window, landing on his Gemara. After
examining it, he let it go. As
he continued through the sugya, he realized that he needed to study the hind
legs a bit more, but the grasshopper was long gone. Before
closing his Gemara, a second grasshopper hopped in and on to his Gemara,
giving him the ability to study its hind leg in detail.
The story continues.
Two months ago, a Rav giving a shiur in Bnei Brak criticized the
tales people tell about Gedolim, explaining that the stories cannot all be
true, and sound silly. As a case
in point, he brought the ma’aseh of HaRav Kanievsky and the grasshoppers,
viewing it as ridiculous and leading people to the wrong conclusions
regarding HaRav Kanievsky, who, after all, learns Torah like everyone else. After
the Shiur--you guessed it--the Maggid Shiur went home and found his house
infested with grasshoppers (in the same Bnei Brak that Rav Kanievsky’s
daughter--seeking to fulfill the Mitzva of Kibud Av--could not find one). He
tried for three days to rid his home of the insects, but could not. Someone
suggested that he go to Rav Kanievsky--and ask for mechila. He
approached Rav Kanievsky and told him what had happened. Rav
Kanievsky laughed, saying that he did not need his mechila at all, as the
grasshoppers could have come to anybody (after all, the window was open!),
and he was certainly mochel him, if he needed it.
The Maggid went home--and the grasshoppers were gone!
As we review and study the Megillah, we
must remember who Mordechai and Esther really were--not players in a story,
but Gedolei Yisroel whose very thoughts, words and actions were entirely
imbued and thoroughly saturated with Mesirus Nefesh for Kavod Shomayim and
Klal Yisroel. Their lives were
not their own, they lived for a higher purpose. Look
at the last seven words of the Megillah (Esther 10:3)--“Doresh Tov LeAmo
VeDover Shalom LeChol Zaroh”--they are there not only for the sake of a
nice ending--they are leaving us with a final, parting message after all is
said and done. This is a lesson
for all of us at all times. Our
Gedolim are just not “ordinary” people. We
must view them with the tremendous awe and respect they deserve; we must
seek their advice and counsel--and we must follow what they say. Imagine
what would have happened to our people without only two people--Mordechai
and Esther--and look at what happened as a result of them--a result we are
celebrating to this very day!
Let us look at our Gedolim as the
Mordechais and Esthers of our generation--following their directives and
teachings with reverence and joy--and may we, too, be zoche to Nissim as
they were in those times--Bizman Hazeh!
“Chazal teach (Taanis Daf 29)
‘Mishenichnas Adar Marbin B'simcha,’ and they also teach ‘Mishenichnas
Av Mimatin B'simcha.’ The
Shulchan Aruch only mentions the latter--‘Mishenichnas Av Mimatin B'simcha’
and not ‘Mishenichnas Adar Marbin B'simcha.’ The
question is, why is this so--why is the increased happiness of Adar not
brought in Halacha as a quote from Chazal, in the same way as the Halacha
about Av? The answer, I believe,
is because you can’t tell a Yid to be ‘happier’--the Halacha is that
one always has to be as happy as he can be. Chazal
give you an eitza tova, good advice, that if you are not as happy as you
should be, at least make sure that in Adar that you work on it more. In
fact, the entire Shulchan Aruch Orach Chaim ends with the words “Tov Lev
Mishteh Tomid”--you are always supposed to be as happy as you can!”
Hakhel Note: This sounds like something
that Avrohom Avinu would be proud to hear. In
fact, this may be a good guideline for us--What would Avrohom Avinu do in my
situation as host--and how far can I try to emulate him?
Rav Schwab luminously suggests that Chazal
(Chullin 139B) teach that Haman is alluded to in the Torah with the Eitz
HaDaas--Hashem asks Adam: “Hamin
Hoetz Asher…--Did you eat of the tree which I commanded you not to eat?”
What is the relationship of
Haman to the Eitz HaDaas--is it merely a play on words of Haman and Hamin? Obviously
not. There is a great lesson
here. Haman intended to commit
the most heinous crime imaginable--the genocide of an entire people. The
aveirah of Adam and Chava seems to be of no comparison whatsoever.
After all, they wanted to grow spiritually--to know the difference
between Tov and Ra (Beraishis 3:5)--it was an aveira for them to eat only
because Hashem did not want them to grow in this way at this time. They
succumbed to the appeal which the fruit had to their senses--albeit a
supernal and lofty one. As Rav
Schwab teaches: “This was the most exalted form of an aveirah ever
committed.” Nevertheless, the
Megillah and Chazal teach that the worst possible aveira known to
man--genocide--had its origins in the sublime and elevated desire of Adam
and Chava. This is the route of
aveira, this is the path of the Yetzer Hora. Those
“worst kind” of aveiros start somewhere--they have their origin in the
slightest of aveiros. Haman’s
aveira only began…because of the “Hamin” that engendered it.
So, when we read and refer to--and even
pray about--the Tree of Haman this Purim, let us make sure that we glean its
great lesson. We will tell the
Yetzer Hora, “No, I am not going to begin--the one word of Lashon Hora,
the one bite of questionable food, picking up the muktza item because maybe
it is a “mitzvah” to do so, not paying the worker what he asks because
you want to teach him a lesson…all of the good intentions, all of the
“practically no aveira” of what you may be thinking, doing or
saying--remember that particular 50 amos-high tree--look up to its top--and
to the Shomayim which lies beyond!
The Megillah teaches that Haman could not
bear to see Mordechai fail to bow before him (Esther 3:6). However, it was
“beneath his dignity” for him to hurt Mordechai alone, so he instead
devised a plan by which Mordechai’s entire people would be extinguished
for the actions (or, really, inactions) of one man.
