Toras Purim Deluxe 5770
Prepared by: Rabbi Binyomin Adler, best remembered for Toras Purim which was not deluxe. Stay tuned for the difference between deluxe and non-deluxe.
Ok so here we are again, at the crossroads of history, and actually, at the crossroads of the Jewish calendar. Tu Bishvat is behind us and we are approaching Purim. Tu Bishvat is when we celebrate the renewal of the trees, and we pray for a good Esrog. Purim is when Haman gets hung on the tree, and guess what, he actually forgot about the Esrog. What does that mean, you wonder? Well, it is said (Tehillim 36:12) al tivoeini regel gaavah, do not bring me to the foot of arrogance, and the Arizal writes that the first letters of these words form an acrostic for the word Esrog. Thus, we can deduce that one who searches for a beautiful Esrog must have humility, and to say the least, that was the least character trait that Haman was endowed with. So, we must learn the lesson from the Esrog tree and not get carried away with ourselves. Actually, come to think of it, that could be the connection between the Esrog and this month of joy. The Esrog is referred to in the Torah as a pri eitz hadar, and yes, you guessed it, the word hadar is pretty similar to the word Adar. I know, I know, there’s one slight problem, and that is that the word hadar begins with a hey, whereas the word Adar begins with the letter aleph. Ok, so the easy way out of that pickle is that the letters hey and aleph are interchangeable. Ever wonder how we can just interchange letters? Well, imagine if Haman was Aman. Hmm, that wouldn’t work so well, you say. In truth, it makes perfect sense, because the Gemara (Megillah 11a) quotes the verse that states (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us. The Gemara makes the following deduction: adam vilo melech, man and not a king, and this refers to Haman, So you see that Haman and “A man” are similar. And that follows the rule of interchanging the letters hey and aleph. Well, not really interchanging them. Rather, dropping the hey from Haman. That may not sound fair, but let’s remember that the Name of HaShem is a yud a hey a vav and a hey. And what did Amalek come and do? He dropped the vav and hey from HaShem’s Name and it is our job to restore it. So it makes perfect sense that we should drop the hey from Haman’s name. It would be even better if we could drop all the letters from his name. However, it’s a good feeling when we blot out his entire name year after year, when we bang on Purim upon hearing Haman’s name. Don’t start yet. First read this entire page and then you’ll really appreciate all that banging.
Ok, so now that we have discussed a thing or two about Haman’s arrogance and his name, what is going to be this year’s Toras Purim theme? Well, I thought that we would take one of the most famous statements said regarding Purim and delve into its history a little bit. In case you were wondering what statement that is, it is the statement made by the Holy Arizal, who said that Yom Kippurim is Yom Ki-Purim. Literally translated, that means that the Day of Atonement is like Purim. Thus, Purim is even more holy and special than Yom Kippur. So let’s take a look inside the Megillah and offer some support for this profound statement. Hang on tight, don’t fall off your horse, and get off your high horse so you do not come anywhere near Haman and his gang!
Vayehi bimei Achashveirosh hu Achashveirosh hamoleich meiHodu viad Kush sheva viesrim umeiah medinah.
The word bimei means in the days of. This alludes to the Gemara (Brachos 8b) that states that that whoever eats and drinks on the ninth of Tishrei (Erev Yom Kippur) is deemed to have fasted on the ninth and tenth of Tishrei. Thus, these are the two days alluded to in the Megillah. The name Achashveirosh can be understood as follows. The aleph and the ches equal in gematria nine, alluding to one who eats and drinks on the ninth of Tishrei. The next letters are shin, vav, reish, and vav. The second vav can be interchanged with the letter fey, and those four letters read the word shofar. The Torah only mentions the word shofar regarding Yom Kippur. (Regarding Rosh Hashanah the Torah only states teruah.) Now there is still one letter remaining and that is the last shin in the name Achashveirosh. There is a rule that the letters shin and sin are interchangeable (this sounds like Purim Torah, where everything is vinahafoch hu, upside down and switched around). So the sin stands for simcha, joy. When do we blow the shofar on Yom Kippur? We blow the shofar at the end of Yom Kippur. The Medrash states that following Yom Kippur, a bas kol, a heavenly voice, proclaims the verse (Koheles 9:7) lech echol bisimcha lachmecha ushisei bilev tov yeinecho ki chevar ratzah haElokim es maasecho, go, eat your bread with joy and drink your wine with a glad heart, for G-d has already approved your deeds. That is why after blowing the Shofar we are told to be joyful. Now the next word in the Megillah is hu, he. The letter hey alludes to Hoshana Rabbah, which according to the Kabbalists is the final judgment from Rosh Hashanah and Yom Kippur. The letters vav and aleph equal in gematria 7, and Hoshana Rabbah is the seventh day of Sukkos. We then have the name Achashveirosh again, and the letters aleph and ches equal in gematria nine, and the letter shin, which we now know is interchangeable with the letter sin, alludes to Simchas Torah, which in the Diaspora is the ninth day of Sukkos. Furthermore, the letters vav reish vav shin equal 17 in mispar katan, digit sum (ok, I’ll explain what that means. Reish normally equals 200 in gematria. In the world of mispar katan, however, we remove the zeros, and are left with 2). So 8 alludes to Simchas Torah, the eighth day in Eretz Yisroel, or to Shemini Atzeres, the eighth day of Sukkos in the Diaspora. The word meiHodu, from Hodu, alludes to our recital of Hallel on Sukkos, when we recite the words Hodu laHaShem ki tov numerous times. The words viad Kush, to Cush, allude to the Simchas Bais Hashoeiva that was performed in the Bais HaMikdash, as the Gemara (Sukkah 51b) tells us that the joy at the Simchas Bais Hashoeiva was a beautiful sight. Back to Yom Kippur now. The words sheva viesrim, twenty seven, allude to the two goats that were chosen on Yom Kippur. One goat was brought as a sacrifice and the second goat was brought to a place called Azazel, where they pushed it off the cliff as an atonement for the Jewish People. In the words sheva viesrim are contained the following words: (the letter) beis, seirim, which alludes to the two goats, and the word Esav, as the Medrash (Pirkei D’Rebbi Eliezer §22) states that the goat that was pushed off the cliff alludes to Esav being distanced from the Jewish People on Yom Kippur. Ok, one more for Yom Kippur before we move on to other holidays. Now this one you have to hold on to your seats for, as it’s a bit of a wild ride. The word umeiah, a hundred, forms an acrostic for the words (Tehillim 148:4) vihamayim asher meial hashamayim, and the water that are above the heavens. What, you may ask, does this verse have to do with Yom Kippur? Well, the word mayim alludes to the flood that HaShem brought upon the world in the times of Noach. The Gemara (Sanhedrin 108b) states that one of the reasons that the flood came was because people then were guilty of the sin of intentionally wasting seed. This sin is alluded to as water (In fact, the Gemara there states that the generation of the flood acted corruptly with a boiling substance (semen) by engaging in immorality, and it was therefore with boiling water that they were punished. This is derived as follows: Concerning the end of the flood it is said (Bereishis 8:1) vayashoku hamayim, the waters subsided, and it is written (Esther 7:10) vachamas hamelech shachacha, and the king’s anger cooled down. It is noteworthy that the Gemara brings support from a verse in Esther). Now, the Gemar elsewhere (Yoma 86a) states that Teshuvah, repentance, is so great that it reaches the Heavenly Throne. Thus, the meaning of the word umeiah is that one who committed this grievous sin of wasting seed on Yom Kippur can repent and be saved from a harsh judgment, which is alluded to in the next word medinah, literally translated as provinces, but homiletically interpreted to mean judgment. The connection to Yom Kippur is because the Gemara (Ibid 88a) states that one who experiences a seminal emission on Yom Kippur should wait out the year and if he lives, this is a sign that his repentance was accepted and he earns a share in the World to Come.
Bayamim haheim kisheves hamelech Achashveirosh al Kisei malchuso asher bishushan habira.
The next verse states bayamim haheim, in those days. We will now work backwards, as this alludes to the two days of Rosh HaShanah. The word haheim, those, reflects the following: hey and hey equals in gematria 10, alluding to the ten days of repentance between Rosh HaShanah and Yom Kippur. The mem alludes to the forty days of favor that begin with the first day of Elul and continue through Yom Kippur. The words kisheves hamelech Achashveirosh al Kisei malchuso, when King Achashveirosh sat on his royal throne, alludes to HaShem sitting on His Throne of Justice on Rosh Hashanah. The next words asher bishushan habira, which was in Shushan the capital, allude to our acknowledgement of HaShem as the ruler of the world. This is based on the Medrash that states that Avraham was seeking to discover what controlled the world, and the Medrash states that Avraham’s search was analogous to one who passes by a birah, a castle, that is burning, and he wonders, “who is the baal Habira, the owner of the castle?” The owner, in this case, HaShem, responded, “I am the owner of the castle.” Thus, the birah here alludes to the world, which HaShem rules. The word Shushan, a rose, can allude to Avraham, as he was like shoshanah bein hacochim, a rose amongst the thorns. He was righteous in contrast to most of his generation who were wicked.
Bishnas shalosh limalcho asah mishteh lichol sarav vaavadav cheil Paras uMadai hapartimim visarei hamedinos lifanav.
The next verse states bishnas shalosh limalcho, In the third year of his reign, and this alludes to Chanukah, which occurs in the third month of the year, starting from Tishrei. Additionally, the first letters of the words bishnas shalosh limalcho equal 8 in mispar katan, digit sum (you know how that works already!), alluding to the eight days of Chanukah. Furthermore, the word limalcho in mispar katan equals 9, and this alludes to the nine candles that we light, including the shamash, “the serving candle.” If you wonder what right we have to include the shamash in the gematria, stay tuned shortly for the answer. The words asah mishteh, he made a feast, alludes to the opinions of the Rambam, the Yam Shel Shlomo, and others, that Chanukah is also a time of joy and one should celebrate with festive meals. The words lichol sarav vaavadav, for all his officials and his servants, alludes to the shamash that we mentioned above, as all the servants are invited to the king’s feast. Additionally, the word vaavadav (98) equals in gematria Chanukah (89) +9, alluding to our lighting of 9 candles on Chanukah. The next words are cheil Paras uMadai, the army of Persia and Media. The first letters of the words cheil paras (88) equal in gematria Chanukah (89). Additionally, the word paras in at bash [Time for some more education: at bash worlds like this: aleph is interchangeable with taf, bais is interchangeable with shin, etc.] (vav gimel ches) equals 17, and 1+7=8, which alludes to the eight days of Chanukah. Furthermore, the last letters of the words cheil Paras uMadai equal in gematria 100 and this equals in gematria zeh Chanukah, this is Chanukah (101). The next word is hapartimim, the nobles. The word hapartimim, when rearranging the letters, is an acrostic for the words parah tamim, a perfect cow. What does this have to do with Chanukah? The Gemara (Shabbos 21b) states that according to the opinion of Bais Shammai, one lights on the first night of Chanukah eight lights and the second night seven, until the last night he lights one. One of the reasons for this is based on the idea that on Sukkos we are instructed to bring seventy bulls (parim) corresponding to the seventy nations of the world. The first day of Sukkos thirteen bulls were brought, the second day twelve bulls were brought, until the seventh day when seven bulls were brought. This descent of offerings symbolized that the nations of the world would also eventually disappear. Similarly, Bais Shammai maintains that we light the Chanukah lights in descending order, parallel to the seventy bulls that were offered on Sukkos (This is not the place to discuss the connection between Sukkos and Chanukah, but a hint to the association could be in the fact that the word Sukkos means to see (socheh) and one of the important features of the Chanukah lights is that one should see the lights.) Finally, it is said visarei hamedinos lifanav, and officials of the provinces being present. So here’s something amazing. The words visarei hamedinos lifanav (1207) equal in gematria exactly the words shmoneh neiros Chanukah +25+36; eight candles, Chanukah, 25 is the day of Kisleiv when Chanukah begins, and 36 is the total amount of candles that we light on the eight days of Chanukah.
Now for the grand finale (for this year).
Biharoso es osher kivod malchuso vies yikar tiferes gedulaso yamim rabim shmonim umeas yom.
The word biharoso, when he displayed forms an acrostic for the following words: bikeish Haman Rasha ibud tor vigozal, Haman the wicked sought the destruction of the turtledove and a young dove (a reference to the Jewish People – see Bereishis 15:9). Es is an acrostic for the words oso timcheh, him (Haman) you should obliterate. Osher, the riches, is an acrostic for the words al sheim rishaso, meaning that he should be destroyed because of his wickedness. Kivod, [of his] glorious, is an acrostic for the words kol veiso urichusho danu, all his house and his wealth were judged, i.e. given over to Esther and Mordechai. The next word, malchuso, his kingdom, forms an acrostic for the words manos lireieihu kesef vizahav ten vitein, portions to a friend, silver and gold, give and give. This alludes to the mitzvah that every Jew has on Purim to give two friends two portions of food. Furthermore, this alludes to the mitzvah that every Jew has on Purim to give money to the poor. The next word vies forms an acrostic for the words umegillas Esther tikra, meaning that you should read the book of Esther. The next word is yikar, honor which forms an acrostic for the words yisu kolam raash, they will lift their voices, a tumult, alluding to the custom of making noise and a tumult when Haman’s name is mentioned during the reading of the Megillah. The next word is tiferes, splendorous, which forms an acrostic for the words taasu Purim Adar rishon tinyana, make Purim (in) Adar, the first (Adar Rishon) and the second (Adar Sheini). The next word is gedulaso, majesty, which forms an acrostic for the words gemol dalim vigam laevyoinm ten vitein, provide aid to the poor and destitute, give and give, alluding to the mitzvah of Matanos Laevyoinm, giving gifts to the poor on Purim. The last words allude to the festivals of Pesach and Shavuos. The word yamim, days, is an acrostic for the words yud makkos yatzu miMitzrayim, ten plagues (to the Egyptians) and they (the Jewish People) left Egypt. The next word is rabim, many, which forms an acrostic for the words rau bayam yigaleh malchuso, they saw by the sea (that) He revealed His kingship. The next word is shemonim, eighty, and forms an acrostic for the words shifcha meihem vigam Neviim yemino mauzo, (even) a maidservant from them (the Jewish People) and prophets, His right (hand) and His strength (they saw). The next word umeas, and a hundred, forms an acrostic for the words vihisiam Moshe el Torah, and from there Moshe caused the Jewish People to journey towards Torah (Sinai). The next word is yom, day, which forms an acrostic for the words Yisro ubinei Moshe, Yisro and the sons of Moshe (arrived to receive the Torah).
As you can see, the Megillah is endless with hints and allusions to major events in Jewish history. The Medrash states that the Name of HaShem is not found in the Megillah. Thus, our job is to find HaShem in the Megillah, i.e. to discover HaShem’s Presence in the darkness and concealment.
The Gemara (Chullin 139b) states, how do we know Esther from the Torah? The answer is that it is said (Devarim 31:18) vianochi hasteir panai bayom hahu, but I will surely have concealed My face on that day. Upon examination of this verse, a question arises. Prior to this verse it is said (verse 17) vicharah api vo vayom hahu vaazvtim vihistarti panai meihem vihayah leechol umitzauhu raos rabos vitzaros viamar bayom hahu halo al ki ain Elokai bikirbi mitzauni haraos haeileh, my anger will flare against it on that day and I will forsake them; and I will conceal My face from them and they will become prey, and many evils and distresses will encounter it. It will say on that day, ‘Is it not because my G-d is not in my midst that these evils have come upon me?’ The question here is, in verse 17 it is already stated that HaShem will conceal His face. Why, then, did the Gemara not choose the earlier verse to prove that Esther is hinted at in the Torah?
The answer to this question is very profound and in essence explains all of our encounters with a Amalek and the forces of evil. Initially when the Jewish People sin and HaShem conceals His Presence from them, it is meant to be a warning sign that HaShem is displeased with our behavior. Yet, the Jew often responds with the words ‘Is it not because my G-d is not in my midst that these evils have come upon me?’ We find that the Torah explicitly states this response subsequent to the liberation from Egypt. Upon arriving in Refidim and not finding water, the Jewish People complained and HaShem provided them with water. It is said (Shemos 17:7) vayikra sheim hamakom masah umerivah al riv binei Yisroel vial nasosam es HaShem leimor hayeish HaShem bikirbeinu im ayin, He called the place Masah Umerivah, because of the contention of the Children of Israel and because of their test of HaShem, saying, “Is HaShem among us or not?” Subsequent to this incident Amalek attacked the Jewish people for the first time. Thus, we see that when the Jewish People are uncertain whether HaShem is involved in their daily lives, HaShem causes Amalek to appear. The Jewish People are then scared, as they were with the decree of Haman, and then HaShem saves us. It is for this reason that the Gemara chose the second verse that mentions concealment. When the Jews fail to learn the lesson and they declare that the evil has befallen them because HaShem is not in their midst, then HaShem proclaims, ‘but I will surely have concealed My face on that day.’ When the Jewish People do not initially get the message that HaShem is sending them, HaShem conceals himself further, and it is only then that they are awakened to repentance and HaShem saves them.
The Gemara (Sanhedrin 97b) states that according to one opinion, if the Jewish People do not repent, HaShem will bring upon them a king whose decrees are as harsh as Haman’s and that will coerce us into repentance. It should be HaShem’s will that we get the message prior to a deep concealment and we repent on our own, thus heralding the much awaited redemption, with the arrival of Moshiach Tzidkeinu, speedily, in our days. Amen.
Wait! Don’t put this down yet. Here are few more interesting discoveries regarding Purim and the Megillah.
The name Amalek is the same gematria as ram, high. Thus, Amalek positioned himself as on the same level with HaShem on High. The word Amalek can be rearranged to read kam al, he rose up upon. It is said (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us. The Gemara (Megillah ) interprets this verse to be referring to Haman. Here again we see the words bikum aleinu, rose up against us, to be referring to a descendant of Amalek. Furthermore, the name Amalek is equal in gematria to the words Haman hakam, Haman, the one who rises up.
Ok, now it’s time for some Purim maasos. Enjoy.
Becoming you
There is a well known story of a Badchan who was the PURIM RAV at the Purim tish of the Satmar Rebbe (Rav Yoel) zt”l and he started imitating the way the Rebbe davened on Yom Kippur. His voice, his niggun, copious tears etc. and suddenly the Rebbe himself started to cry. The Purim Rav became concerned and worried and frightfully asked the Rebbe what he has done wrong. The Rebbe assured him that there was nothing to be concerned about. He said, “as I was marveling over your perfect imitation of me I started to ponder whether I am really also only imitating myself.”
A Purim secret
Nissan was a wealthy man who lived in Yargin, a small town near Pressburg, the capital city of Czechoslovakia. When younger, he had been a student at the famous Pressburg Yeshiva. He and his wife were already married for many years, but still had not been blessed with children. When, finally, a son was born to him in 5583 (1823), it was no surprise, that he honored his former teacher, the world-renowned scholar known as the "Chasam Sofer" to perform the circumcision. Unfortunately, the bris had to be postponed because of the weak health of the baby. It wasn't till several weeks later that it was announced that it would take place on...Purim!
At the bris, the Chasam Sofer was glowing with "light, happiness, joy and honor." Whether it was the joy of Purim Day, happiness for his student or a combination of both, nobody knew. After completing the circumcision, when he dipped his finger in the wine to place a drop in the baby’s mouth (following custom), he raised his voice and called out very loudly the Talmudic expression, Nichnas yayin yatza sod--"When wine goes in, secrets come out."
The baby was given an appropriate name for a Purim bris, Baruch Mordechai, which means "blessed be Mordechai," from the paragraph recited after the Megillah readings.
The child grew. At an early age he was already outstanding in character and religious observance. However, much to the distress of his parents, his ability to understand Torah was not at a par. As a boy, he didn't seem any different than his age-mates, but after his bar-mitzvah, when he entered the famous Pressburg Yeshiva, it was noticeable that he was having major difficulties in his studies.
In truth, he was very diligent. He would sit absorbed in the holy books from morning to evening. But whenever he was asked to repeat or explain anything he was unable to respond, and could only sit silently.
His less sensitive classmates liked to make fun of him because of this. Once, when he left his place for a few minutes, they switched his volume of Talmud for one of another subject entirely, leaving it open to the same number page he had been on. When he resumed his seat, he didn't seem to notice the difference at all.
When he turned eighteen, The "Ksav Sofer" (who had replaced his recently departed father as the head of the yeshiva) advised his parents to send him to the Land of Israel. Perhaps there, where "the air of the Holy Land makes wise," his studies would prosper.
His parents decided to do it. They hoped it would also enable him to make a good match.
Baruch Mordechai arrived in Jerusalem with a letter of recommendation from Rabbi Shraga Feldheim, mashgiach (study-supervisor) at Pressburg, which said that he "is truly pious, prays with great devotion, and that his desire to learn Torah is sincere and enormous."
One of the scholarly leaders of the Jerusalem community then, Rabbi Yeshaya Bardaki, "adopted" Baruch Mordechai, concerning himself for all of his needs. He was impressed with the young man’s sterling character and piousness, but he could not fathom how someone who had done nothing but study Torah diligently all his life could have retained so little.
When Baruch Mordechai reached age twenty, Rabbi Bardaki found a bride for him: a simple girl from a good family in Jerusalem who wouldn't mind that her husband was an ignoramus.
Several years after the wedding, Baruch Mordechai began to work as a water carrier. He was honest to an extreme, and as a result quickly became very popular. Every Rosh Chodesh (1st of the month), he would deliver water to his regular customers for free; he worried that over the course of the previous month water may have spilled, whereas he had charged for full buckets.
For more than forty years Baruch Mordechai toiled at his chosen profession, the whole time in joyous spirit and with gratitude to G-d for his lot. He took special satisfaction from servicing the many Torah scholars within the walls of Jerusalem; he considered this a great merit and refused to accept payment from them. It anguished him that the great scholar, Rabbi Yehudah Leib Diskin, refused to take water from him. "I cannot allow myself to be served by the likes of Reb Baruch Mordechai," he would say--but refused to explain his words.
On Purim Day 5653 (1893), at the time of the festive meal, most of the chassidim and notables of Old City Jerusalem crowded, as every year, into the home of Rabbi Schneur Zalman Fradkin of Lublin, the celebrated author of the scholarly book, Toras Chesed. The atmosphere was exceptionally joyous, even for a Purim celebration. Everyone was constantly erupting into lively song and dance, and there was a complimentary flow of wine and wise words.
All of a sudden, Baruch Mordechai called out to the host in a loud voice from the midst of the swaying Chassidim, "Rebbe! Today is seventy years exactly since my bris."
Everyone smiled tolerantly, figuring such an outburst from the simple water carrier could only be a result of all the Purim wine he had imbibed.
"If so," responded Rabbi Shneur Zalman, "you deserve an extra-large measure of liChayim."
Immediately a large tumbler of a special strong wine was poured and passed to Baruch Mordechai, who speedily dispatched it as commanded.
It had an immediate effect. The elderly water-carrier began to sing and dance energetically.
The sage's reaction was surprising. He looked up at Baruch Mordechai and shouted over the crowd: "It would be nice if you would stop fooling around already and honor the holy assemblage with some strong words of Halacha and agaddah (Torah law and lore)."
Suddenly there was silence. Everyone's gaze shifted in amused anticipation to the tipsy Baruch Mordechai as he climbed up to stand on the table and began to speak.
But then, all the grins slowly gave way to wide-eyed stares of astonishment as it penetrated their ears that the water-carrier was discoursing enthusiastically on scholarly Purim topics and peppering his words with learned citations from the Talmudic tractate Megillah and a variety of Midrashim and works of Jewish Law. And he waxed on and on! Indeed, if the strong wine hadn't finally taken its toll, it seemed that he could have continued indefinitely.
Even before the holiday was over, the news of the extraordinary scholarship of the unassuming water-carrier had spread throughout Jerusalem. The community was in an uproar. How had they allowed such an accomplished scholar to be disdained in their midst, and to labor as a mere water-carrier for so many years. And how had his erudition remained hidden for so long?
A few of the elders of the community recalled hearing of the mysterious words of the Chasam Sofer seventy years before. Now, some clever minds were saying they could finally be understood.
Nichnas yayin yatza sod--"Wine enters, secrets emerge." Yayin (wine), spelled yud-yud-nun, has a numerical value of seventy, and so does samech-vov-dalet, the word for secret!
Purim of the Curtains ∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂∂
You probably think I am joking, and the relationship between Purim and curtains goes no further than a Purim joke. Well, you are wrong. There was really a Purim of the Curtains, originally called “Purim Vorhang,” and like the first Purim of Shushan and the other local Purims celebrated in different countries, it commemorates the miraculous salvation of a Jewish community from the hands of their enemies.
Purim of the Curtains used to be celebrated in the middle of the winter, on the twenty-second of Tevet, two months before our regular Purim. Its story happened more than 300 years ago in the once famous large Jewish Ghetto of Prague, in Bohemia (now in the Czech Republic). As far as we know this is how it originated:
Rudolph of Wenceslav, the governor of Bohemia, was one of those who resented the rise of Jewish fortunes during the reign of Ferdinand II. He considered it a personal affront when a man like the wealthy Jacob Schmieles of the Prague Ghetto was knighted and bore the noble title of Bassevi of Truenberg. But there was little he could do to the Jews of Prague, which in those days counted more than 1,000 people, many of them rich and influential merchants and bankers. For the memory and influence of Chief Rabbi Judah Loew, famous as the “Maharal,” was still felt among Jews and non-Jews. Thus, despite all efforts, the governor was not able to provoke any riots or pogroms of major proportion. But one day in the winter of 5383 (1623) Providence really seemed to play into his hands.
Among the treasure of his palace were heavy gold brocade curtains, artfully woven by a famous medieval master weaver from Brussels. They were considered invaluable, and the governor was responsible for them to the crown. All through the spring, summer and fall, till the middle of winter, they were stored away so that the sun and dust would not harm their precious texture. December came and Chamberlain Hradek, next to Rudolph of Wenceslav the mightiest man in all of Bohemia, gave orders to have all the velvet and brocade curtains and the Persian carpet taken out of storage to prepare the palace for the festival season. Everything proceeded in proper order, for each piece of the precious ornaments and furnishings had been carefully recorded and systematically stored away. At the bottom of the list were the famous gold brocade curtains of the stateroom. As usual they had been placed in the huge iron chest in the cellar that held the most valuable articles of the palace.
The important day came when Hradek himself went down into the cellar to make sure that the servants treated the precious materials carefully. The heavy iron lid of the chest was opened and the yellow glow of the candles showed-could it be possible? -nothing but the bare brown wood of the cedar-lined iron chest. Everyone present gasped, and a cry of horror passed from the cellar through the hundreds of halls and rooms of the palace, up to the battlements of the watchtower. Soon the governor himself heard the shocking news of the missing gold curtains. He ordered an immediate investigation. No one was permitted to leave or to enter the palace. Raging like a furious lion, Rudolph of Wenceslav questioned every one of the employees, from the chamberlain down to the lowest cleaning woman-but to no avail. They all staunchly denied any knowledge of, or connection with, the theft of the precious curtains.
“If they are not back here by tonight,” roared the governor at the frightened servants who were gathered in his office, “I’ll have all of you thrown into prison.” There was no doubt in any one’s mind that he really meant it.
After a few minutes of heavy silence-interrupted only by the furious pacing of the governor from one corner of the huge office to the other, and the violent rapping of his riding-crop against his boots-the chamberlain suggested that the governor order all of the city’s pawnshops and warehouses searched by his soldiers. “If your honor permits, I’d suggest keeping a special eye on the stores and shops of the Jewish dealers. They have a liking for stolen merchandise,” Hradek added maliciously.
Rudolph of Wenceslav was highly pleased with the advice of his chamberlain, and shortly afterwards, troops of his soldiers combed every store and shop of Prague that might possibly hide the golden curtains. They sealed off the Ghetto, and without telling anyone of the object of their search they turned every house inside out, in futile search and vengeful destruction.
One troop of soldiers came also to the large house and store of Enoch Altschul, who was one of the patrician leaders of the Prague Ghetto and a scholar as well as a wealthy merchant. Without care or consideration the rough soldiers searched every closet, chest and drawer, and threw their contents all over the floor in wild disorder. Unable to find what they were looking for, they put a pistol to the breast of Enoch Altschul and threatened to shoot him if he did not reveal where he had hidden his most precious merchandise. Rather than risk his life, Enoch Altschul opened the secret vault in the back of his store. Among other precious goods stored in the plain wooden closet behind the wall covering, soldiers came upon a pile of heavy, glittering materials. With a hoarse cry of fury and satisfaction, the soldiers pounced upon the old merchant, beat him and shackled him with heavy iron chains. The story of the theft and of the search spread like wildfire and brought out every citizen into the streets of Prague. At the point of their sabers they led Enoch Altschul through the silent and shocked crowds of the ghetto, and then through the wildly shouting crowds outside the ghetto. One glance at the open chest with the brocade curtains told the story; and before his guilt had been proven Enoch Altschul was given the vilest treatment ever accorded any common thief or criminal in public. As the procession left the ghetto, the guards immediately closed the chest, for there was no telling what the wild mob would do.
Governor Rudolph of Wenceslav was still furiously pacing the floor of his office when the soldiers brought in Enoch Altschul. The sight of the recovered curtains soothed his anger, yet he was even more pleased by the sight of the patriarchal Jew led before him in heavy chains. At once he realized that here was the opportunity for which he had been waiting ever since he had been appointed to the governorship, to humiliate the Jewish merchants and courtiers, and to do some looting among the treasure of the ghetto for his own and his people’s pockets. Outwardly, Rudolph of Wenceslav kept up his rage as he shouted all kinds of vile insults at Enoch Altschul.
The old Jew faced him quietly. His inner dignity only served to increase the governor’s rage. But neither by insults nor by vicious slaps with the riding-crop was Rudolph of Wenceslav able to make the old Jew betray how he had come into possession of the precious golden curtains from the governor’s palace.
“I gave my word of honor to a most noble member of your court. Unless he himself grants me permission, I am not able to explain the presence of these curtains in my house,” Enoch replied firmly.
“You thief! You have no honor, nor does your word hold any value. You are only trying to save your hide. But never mind! We shall see whether the whip can’t make you talk.”
Torture and flogging were not able to break the will of Enoch Altschul. Towards evening he was again brought, lying on a stretcher, before the governor. “Are you now ready to tell me who gave you the curtains?” the governor shouted at the limp figure. Too weak to answer, the old merchant merely shook his head feebly.
“You have time till tomorrow morning. If you don’t talk by nine o’clock, not only will you and your family hang from the highest tree that can be found in all of Prague but my people will be given permission to storm the ghetto.”
For the first time since being seized, Enoch Altschul lost his calm. No longer was he staking only his own life on his word of honor. The horrible meaning of the governor’s threat was obvious, and it shook his determination.
All through the night he tossed back and forth on his hard bed in the dark cell of the palace dungeon, his tortured body racked by pain. His was a terrible responsibility. Desperately, Enoch Altschul implored G-d for help and guidance. Was it more important to keep his oath to the man who had brought him the ill-fated curtains, despite the fact that he had now pretended not to notice him when he saw him carried before the governor? Or was the fate of the community too vital to be risked by his, Enoch’s, code of personal honor? Towards morning he fell into a restless sleep. Suddenly, the cell seemed illuminated. The image of his beloved teacher and friend, the sainted Rabbi Judah Loew, appeared before him and assured him that everything would turn out well in the end. Although he awoke immediately afterwards, Enoch Altschul felt deeply strengthened and encouraged by this dream. All the time until the guards came to take him before the governor, he kept on praying to G-d for His help. As he soon was to find out, though, he had not been the only one who had been unable to sleep that night, and to whom his master had also appeared in a dream.
Rudolph of Wenceslav was impatiently rapping his riding-crop on the top of his desk when Enoch was carried into the stateroom before the fully assembled court. Despite the tortures of the previous day, the old Jew looked calm and collected. Without a word the governor signaled to have Enoch carried to the large plaza crowded with hundreds of heavily armed soldiers. About them milled a large crowd of wildly shouting people, all seemingly waiting for something to happen.
“At a signal from this window they will break into every house of the ghetto,” Rudolph of Wenceslav. Yet before Enoch had a chance to speak, Hradek, the haughty chamberlain, threw himself between the governor and the Jewish merchant. His face as white as snow, he called excitedly to the astonished Rudolph:
“Mercy, your honor, mercy, I am the guilty one! Punish me, not this noble old man who thinks he is protecting your own personal honor!”
The governor and the entire court were shocked by the confession of the chamberlain. Incredulously they listened to his tale:
“Several months ago I was in urgent need of twenty five thousand ducats which I had lost in a night of heavy gambling. I could not think of any other way to pay this debt than by taking the precious gold brocade curtains from the palace chest and pawning them to the venerable Enoch Altschul, who has helped me in many a tight spot. In order to protect myself, I wrote a note in your name, signed and sealed with your seal. In it, I had you ask for the money, and promised kind treatment for the Jews of Prague if no one found out about this transaction. At the same time, the note threatened that if Enoch betrayed the secret to any person in the world, the entire ghetto would be severely punished. Not satisfied with the note, I had Enoch swear personally by his G-d and his honor to guard the secret as his life, for the sake of your reputation and political career.”
“When you questioned us, I advised you to have all Jewish stores and homes searched, because I knew your soldiers would recover the brocade curtains. I knew that you would not play long with the Jewish merchant in whose possession they were found, and that I could count on Enoch not to break his word of honor under any circumstances. Thus, both you and I would be helped. I almost succeeded. But during this past night I had a terrifying vision. After hours of trying vainly to quiet my guilty conscience, I fell asleep. In my dream the famous leader of the ghetto whom they called the Chief Rabbi Loew, who died several years ago, appeared to me. He was accompanied by that terrifying monster of clay, the Golem, feared by all the citizens of Prague. No one who dared to accuse an innocent Jew of a crime ever lived to escape the Golem’s crushing fingers. The voice of the old rabbi said quietly: “You had better tell the truth tomorrow!”
“Shaken by fever and fear I could hardly wait for the dawn of the morning, and for the hour when you had the Jew brought before you, to confess my guilt in public.”
As he spoke, the chamberlain’s hands were constantly fumbling with the collar of his coat at his throat, as if to free himself from someone’s clutches. After he had finished the tale of his shameful deceit, he fainted and slid to the ground before the governor and the members of the gathered court, terror written all over his lifeless face and figure.
Enoch Altschul was at once freed from his chains and the soldiers dispersed the waiting mob instead of leading it to attack the ghetto, as had been their original purpose.
In commemoration of this miraculous turn of events, Enoch Altschul asked his people to celebrate “Purim of the Curtains” every twenty-second day of Tevet, the date when this incident took place. For more than one hundred years the Altschul family, and with them the entire Jewish community of Prague, observed this celebration faithfully, and commemorated their salvation from the accusation of stealing the famous gold brocade curtains from the palace of the governor of Bohemia.
Purim Chevron
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Among the special "Purims" which are celebrated by certain Jewish communities on certain days of the year, to commemorate some miracle, there is also a special "Purim" which the Sephardic Jews of Chevron used to celebrate on the fourteenth day of Teves. The historic details of this happening are hidden in the mists of the remote past. Our story is based on that event.
Many, many years ago the old city of Chevron was inhabited by a community of Sephardic Jews who had been driven out of Spain and other Christian lands where Jews were cruelly oppressed.
One day two venerable Jews arrived in Chevron from Jerusalem, for the purpose of collecting money for "Pidyon Shvuim" (obtaining release of Jews from Slave traders).
The two emissaries met with the heads of the community and explained their important mission, namely, to collect not less than five thousand piasters from the Chevron community, for their lifesaving endeavor.
The heads of the community knew that, with a vigorous effort, they could manage to raise the required sum, but they claimed that "Charity begins at home," and they had to meet the needs of their own poor people first. So they "bargained" with the emissaries who insisted, however, that nothing less than the five thousand piasters would be acceptable. And if the Chevron community refused, or were unable to raise the required sum, the Almighty would show them where the necessary help would be available, and the Chevron Jews would lose the great merit of "Pidyon Shvuim" saving Jewish souls.
The arguments and entreaties of the emissaries proved in vain, and they left empty-handed.
Now a new Pasha came into power as ruler over Chevron, and he was a Jew-hater. He lost no time in introducing new edicts against the Jewish community, draining them of their hard earned money. At first he began in a moderate manner, but very soon tired of this slow process, and looked for some way in which he could make a clean sweep and cash in all that the Jews possessed.
The Pasha was an educated man who mastered several languages in addition to Arabic which was his native tongue. He read in history books, accounts of how Christian rulers treated the Jews in their lands, and learned that, in some cases, they threw rabbis and Jewish leaders into prison until such time as their Jewish communities would ransom them for huge sums of money. Some Christian rulers, he found, even went to the extent of driving the Jews out of their country; robbing them of all their possessions.
This latter possibility appealed greatly to this Jew hating Pasha. He quickly issued a call to the rabbis and leaders of the Chevron Jewish community and told them that he had put a tax on them, in the sum of fifty thousand piasters which must be paid within the month. Failing which, the Jewish leaders would have to pay with their lives, and the rest of the Jews would be sold as slaves! And, to make sure that the leaders would not run away, a few of them were immediately arrested and put in chains.
The Pasha then sent the others home, warning them that they had better start at once to raise the demanded fifty thousand piasters. The entreaties of the rabbis and leaders that it was impossible for them, and in so short a time, to produce such a vast sum, fell on the deaf ears and stony heart of the cruel Pasha, and they left in great despair.
The heads of the Jewish community now realized that they were being punished by G-d for having refused to find the five thousand piasters asked of them by the emissaries from Jerusalem, to save Jews from being sold as slaves. And now they were being taxed tenfold by the cruel Pasha.
The rabbis immediately decreed that the Jewish community must fast and pray to the Almighty for salvation from their desperate situation. At the same time they decided to send a "Pidyon" (literally, "ransom," but in this case, an appeal) to the Patriarchs Abraham, Isaac and Jacob, who were buried in the Cave of Machpelah which is situated in Chevron, to pray to the Almighty on their behalf and intercede for their children in their desperate hour of need.
The rabbis first went to the Mikveh, and having purified and sanctified themselves, they wrote out their appeal to the Patriarchs on clean parchment, the same as is used for the holy Torah scrolls.
The problem, then, was the matter of the delivery of their appeal. How could it reach the holy Patriarchs? The Cave of Machpelah was then in Arab hands. The Moslems had built a house of worship above the cave, and Jews were not allowed to visit the holy graves. The Jews were only allowed to ascend a few steps of the building and pray to their holy ancestors from the distance. And even for this "privilege" they had to pay the guard.
The only way they could think of was to bribe the guard, that he should throw the "Pidyon" into the cave, the entrance of which was sealed, so that even he could not enter it. This, they knew. But they also knew that there was a kind of "window" there through which it would be possible to throw in the "Pidyon." For a sizeable bribe the guard agreed to do them this "favor," and swore "by the beard of his prophet," that he would attend to the matter without delay.
The night before the due date for payment, the Pasha could not sleep; his mind was full of the thought of all the money he would be getting from the Jews. The moon was full, and the following day he hoped his coffers, would be equally full. The money greedy Pasha kept his treasures in an iron safe in his bedroom. Whenever he had a sleepless night he would open this safe and take out a bag of gold coins and count them with great satisfaction. This night, too, being unable to fall asleep, he went to his iron safe and took out a large bag of money and began to count the glittering, golden coins. It totaled fifty thousand piasters exactly, and he gleefully thought that the next day he would be receiving exactly the same amount from the Jewish community.
With a happy smile he returned the bag to the safe, put the key of the safe under his pillow, and fell blissfully asleep.
Suddenly, he was startled to see three old men in his room. "Give us the bag with the fifty thousand piasters if you value your life," they demanded. In fear and trembling he got the bag of money and handed it over to them. And, as suddenly as they appeared, they vanished as if into thin air.
The Pasha awoke in a cold sweat. What a terrible nightmare! He at once put his hand under his pillow and was reassured to find the key just where he had left it, so, with a sigh of relief, he went back to sleep.
The following morning the Pasha awoke and completely forgot about his nightmare of the previous night. He did not forget, however, that this was the day when he would be receiving the fifty thousand piasters from the Chevron Jews.
The previous night had also been a sleepless night for all the Jews of Chevron. They had assembled in the Bais Hamidrash. They prayed with all their hearts that G-d would save them, as "the hour of reckoning" had come.
Early the following morning the Pasha, accompanied by his soldiers, arrived at the Beth Hamidrash. They began banging on the door, crying: "Open the door for the Pasha!"
As the Shamash walked with faltering steps towards the door and was about to open it, he gazed with unbelieving eyes at a strange bag which lay in the basin in which the congregants washed their hands on entering the Beth Hamidrash. He could hardly lift the heavy bag which he quickly handed to the head of the community. With unbelieving eyes they saw its precious contents.
The Shamash rushed back to open the door for the Pasha and his soldiers.
"I have come for the fifty thousand piasters which are due today," the Pasha demanded.
"Here is your money," said the president of the community, handing over the bag to the Pasha.
The Pasha looked at the bag of money and could hardly believe the evidence of his eyes.
"Why, this is indeed my bag of gold!" he cried out in a shaky voice, his face turning pale. "How did it get to you?" But he did not wait for a reply. He knew the answer from his dream. Slowly, he began: "I will tell you how you got the money. Your holy Fathers Abraham, Isaac and Jacob rose from their graves in the Cave of Machpelah and brought it to you. I saw them in my dream. The Guardian of Israel does not sleep, and I beg you now to forgive me for my evil intentions. Pray for me and I promise I will never again attempt to do you harm in any way."
So, as this particular miracle took place on the fourteenth day of Teves, when the Jews of Chevron were saved from a dreadful catastrophe, they took upon themselves to celebrate every fourteenth day of Teves as their "Purim," which came to be known as "Window Purim" in remembrance of the "window" in the Cave of Machpelah which had brought them the miraculous salvation.
(Note: Now that the Cave of Machpelah has been freed from the Arabs, and Jews can enter the building above the cave, it is possible, still, to see the "window" in the first room where the tombstone of Isaac and Rebecca are on view. The grated "window" marks the sealed entrance to the Cave, and Jews can now pray there during specific days throughout the year.).
And now for the sponsorships for Toras Purim Deluxe. Oh, I forgot to tell you why this is Toras Purim not deluxe. Truth be told, after aleh shikrus viholilus visichlus diksavis, I can’t even remember the difference between Baruch Haman and Arur Mordechai or something like that. Anyway, this year’s Toras Purim Deluxe was sponsored by the gracious and generous, humble and worthy Man of Purim (huh?) Reb Ephraim Rich from Oak Park, MI (where?) and Binei Veiso Uvnei Veiso Vichiper Baado Uviad Beiso Vichol Mishpachto Viyiraso Laasos Ritzono, Ritzon Ish Vaish, Gam Ishto Hamalka asesah kidivrei Hamelech Ephraim, Vinadvah Bikiflaim, Lanu UliYotzei Mitzrayim, VaHaShem yitein lahem ulizaram vichol zareinu vitzeetzaeinu, Ulichol Ameinu Yisroel, Asher Yeshno Poh, Nes Gadol Hayah Sham Vipoh, Vaeifen Koh Vachoh, Ten Lechacham Viyechkam Od, Vayifru Vayirbu Meod, Vayifru milashon Purim, Vayirbu milashon Arbis, vimi shemavin es zeh, ladaas mah zeh vial mah zeh, gam mizeh al tanach yadav, vihi imo Elokav, Chaim shaal, yikra el hashamayim meial, vilo yipol, vilo alav yihyeh hagoral, rak al Haman haarur, vial Amalek habur, sheyimach min haaretz, vilo yiskayeim aitzel ben Peretz.
And now for our other sponsor, Reb Chaim Tzvi Greenstein and family from Southfield, MI. Short, simple, and to the point. Thanks. Ok, a little embellishment is allowed. Todah lahem, vigam libneihem, bichag Pureinu, Vihu Yigaleinu, MaiAchmajenad biyameinu, Viyahrog es soneinu, viyapil goraleinu, al chelkas tzavareinu, halo hu Bais Mikdasheinu, Machmadeinu, (Not Machmud) viSifarteinu, Bimheira viyameinu. Amen Kein Yehi Ratzon.
And before we forget, all those who donated Biilum Sheim, from Eilam Hamedinah, you know, whoever!
So please do chazarah on The Purim Torah, and bizchusah, we will see the end of the reign of the Chazirah, viyaalu LiTziyon Moshiim, viYachzir lanu HaNeviim, vichochom odif minavi, mi yikimenu chilavi, viyisnasa chiari, yavo ish ben Partzi, simchi visisi, yimche Agagi, agil viesmach bilvavi, birosi mapalas oyvi, viyarum karni, biyavo Mishichi, bimheira yachish, al yidei aniyos Tarshish, HaShem Hu HaIsh, sheyavi ben layish, vinagil vinismach, kisheAmalek yimach, viyivneh Ariel, Yagel Yaakov Yismach Yisroel, bimheira acshav, now, yetzt, in unzere tzeit, vinomar liChayim, BiYerushalayim, yasher koach Reb Ephraim, Reb Chaim (Tzvi) and aleh Yidden A Freilechen Purim, A ganzt Yohr Purim, LiChayim, LiChayim, Lichayei Olam Hazeh uliChaye Olam Haba, Lishana Habaah, BiYerushalayim shel Matah, viYerushalayim Shel Maalah.
Limaalah Limaalah visagbiah karneinu limaalah, away we go. Bye now. Zei gezuent. Zei Mochel Zei Shiker. Shkoiach!? !? !? !? !? !? !? !? !? !? !? !?
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Showing posts with label Purim. Show all posts
Showing posts with label Purim. Show all posts
Monday, February 22, 2010
Thursday, March 5, 2009
Toras Purim 5769
Toras Purim and the rest of the
Jewish Calendar 5769
Prepared by Rabbi Binyomin Adler
Bimei neuray ushetusai, uvimos shikrusai viholilusai, ad shetomru bisifsoseichem dai, viaz ani aaneh eschem kigmulaschem hatovah alai, sheain ritzoni ela lichtov machshevosai, vilo machshevosai machshivoseichem, vihaikar lihashiv machasheves Haman Ben Hamdasa HaAgagi, ubazeh heicheili lichtov es kol tokef Haman bichol yimos hashanah:
Here we are again, ready to celebrate Purim 5769, and in the midst of what everyone refers to as an economic crisis. Well, I think most people would agree that Haman’s decree was a lot worse than an economic crisis, but since Chazal have deemed an ani to be likened to a dead person, let us address this crisis head on and see what the result is. For starters, if a poor person is deemed to be dead, he can’t be worse than someone who becomes intoxicated on Purim, as the Seder HaYom writes that the ultimate goal of becoming intoxicated is to land up on the ground. The reason for this, writes the Seder HaYom, is because Haman sought to spill our blood to the ground, so we attempt to emulate this by allowing ourselves to end up on the ground.
Now, one must still wonder why it is important that someone be on the floor on Purim, especially when Purim is such an exalted day. It is noteworthy that the Gemara cites the verse that states (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us, and the Gemara (Megillah 11a) states, adam vilo melech, a man and not a king, and this refers to Haman. The Gemara is telling us that we are fortunate that a man arose against the Jewish People and not a king. Why is Haman referred to as an adam? Perhaps he is thus called because the word adam is associated with the word adamah, land. The Gemara (Chulin 139b) states hamin min HaTorah minayin, where do we find an allusion to Haman in the Torah? The Gemara answers that it is said (Bereishis 3:11) hamin haeitz asher tzivischo livilti achal mimenu achalta, have you eaten of the tree from which I commanded you not to eat. The word hamin contain the same letters as the word Haman. Yet, we know that the Gemara is not merely attempting to find the letters Haman in the Torah. Rather, the context of the verse also alludes to Haman. How is the story of Haman alluded to in this verse?
The answer to this question is that the Gemara (Sanhedrin 56b) derives from a verse the seven Noahide laws. It is said (Ibid 2:16) vayitzav HaShem Elokim al haadam leimor mikol eitz hagan achol tocheil, and HaShem commanded the man, saying, “Of every tree of the garden you may freely eat.” The Gemara states that according to one opinion the word vayitzav alludes to idolatry. The conclusion of the Gemara (Megillah 12a) is that the reason the Jewish People were sentenced to death by Haman was because they had bowed down to the idol of Nevuchadnezzar. When HaShem questioned Adam regarding eating from the Tree of Knowledge of Good and Bad, He asked Adam, hamin haeitz asher tzivisicho and the word tzivischo alludes to idolatry. The next segment of the verse is livilti achal mimenu achalta, which alludes to the supposition of the Gemara that the Jewish people were sentenced to death for eating at the feast of Achashveirosh.
Now we can understand why the Gemara in Chulin chose this verse to allude to Haman, as this verse alludes to the causes for the sentencing of the Jewish People to death by Haman. Additionally, it is said hamin haeitz, and Haman was hung on a tree. One must realize that even the word hamin is associated with Haman. This is because we find another allusion to Haman in the Torah, and this is with regard to the manna that the Jewish People received in the Wilderness. It is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, which is literally translated to mean that the manna ceased to fall the next day. The Sefarim write that these words can be interpreted homiletically (whatever that means) as Haman ceased, i.e. died on the next day, which was the second day of Pesach. Thus, we see a direct connection between the manna and Haman.
Furthermore, regarding the manna it is said (Shemos 16:5) viheichinu es asher yaviu, when they prepare what they bring, and regarding Haman it is said (Esther 7:10) vayislu es Haman al haeitz asher heichin liMordechai¸ so they hanged Haman on the gallows that he had prepared for Mordechai. Additionally, regarding the manna it is said (Shemos Ibid) vihayah mishneh al asher yilkitu yom yom, it will be double what they pick every day, and we can assume from what it is said regarding Mordechai (Esther 10:3) that Haman was also a mishneh limelech, viceroy to the king. Most significant, though, is the fact that the manna fell from heaven to the ground, and Haman started his career in a very high position and ended up pretty low to the ground.
Now this leads us to a more difficult question, and that is, why did Haman deserve to be hung? After all, if we want to obliterate the memory of Amalek as the Torah commands us, Haman and his sons should have been swallowed up by the earth as had occurred to Korach and his sons (lihavdil). The Sfas Emes actually poses this question in a different manner. The Sfas Emes wonders why the Torah commands us to obliterate the memory of Amalek, when Amalek is not deserving of a memory. Perhaps the answer to these questions is based on a famous Rambam (Hilchos Chametz Umatzah 7:1) who writes that we are commanded to remember the day of the exodus from Egypt as it is said (Shemos 13:3) zachor es hayom hazeh asher yitzasem miMitzrayim mibeis avadim, remember this day on which you departed from Egypt, from the house of bondage. Similarly, writes the Rambam, it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it.
Much ink has been spilled to explain why the Rambam associates the mitzvah of remembering the Exodus with the mitzvah of remembering the Shabbos. Since Haman’s blood was already spilled, we will leave this discussion for a different venue. However, a cursory explanation for the Rambam would be that Haman was hung On Pesach, and it is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, and we mentioned that this is interpreted to mean that Haman ceases to exist on the second day of Pesach, and the word vayishbos alludes to Shabbos. Now we see that Amalek, Shabbos and Pesach are all connected, but what does that have to do with Haman being hung above the ground and with remembering the memory of Amalek while simultaneously attempting to obliterate them?
The answer to these questions is that we have to understand why we are instructed to remember anything. The Sfas Emes writes that Amalek caused the sin of the Golden Calf. You may wonder how this was so, especially if Amalek fought the Jewish People in the month of Iyar and the Jewish People received the Torah in the month of Sivan. The answer is that Amalek caused the Jewish People to forget their Torah learning. The Gemara (Eiruvin 54a) states that had the Jewish People not worshipped the Golden Calf, they never would have forgotten their Torah studies. Thus, Amalek, who sought to cause the Jewish People to forget about HaShem’s Providence in the world, ultimately caused the sin of the Golden Calf. One has to remember (pun intended) that although the gentiles and wicked people attempt to cause us to sin, we are ultimately responsible for our actions (perhaps not when we are intoxicated but we will discuss that a different time). Thus, Amalek was the catalyst for causing us to forget our Torah studies and it is for this reason that we are instructed to remember Amalek. Hence, the antidote for Amalek’s invasion is to remember. We are not so much focused on remembering Amalek as we are on remembering that he caused us to forget. That is why the Torah commences the instruction with the words (Devarim 25:17) zachor es asher asah lecho Amalek, remember what Amalek did to you. The Torah finishes with the words (Ibid verse 19) lo sishkach, you shall not forget. Is it not obvious that if you just remember than you should not forget? The Sifri (Ibid) understands this to be a positive commandment and a negative commandment. In explanation of the simple meaning of the verse, however, we can suggest that the Torah is teaching us to remember Amalek because it was Amalek who caused us to forget. Now after reading this, do you remember how we began this discussion?
Ok, so Haman is a big player in the Megillah. Would you believe that Haman shows up just about everywhere in the Jewish calendar? Purim we know he is in the mix, but where is he, say, on Rosh HaShanah? And how about Tisha Baav? Can Haman really be everywhere at once? Let us examine some verses in Tanach and we will see how they connect to Haman. It is said (Nechemiah 8:10-11) vayomer lahem lichu ichlu mashmanim ushisu mamsakim vishilchu manos liein nachon lo ki kadosh hayom laadoneinu vial teiatzeivu, he said to them, “Go, eat rich foods and drink sweet beverages, and send portions to those who have nothing prepared, for today is sacred to our Lord. Do not be sad; the enjoyment of HaShem is our strength!”
Immediately we focus on the idea of sending manos, which is parallel to the mitzvah that we perform on Purim of sending mishloach manos, gifts of food to friends. The first thing we see in this verse is the idea of eating rich foods and drinking sweet beverages, which is definitely reminiscent of Purim. Now, we said that we will demonstrate how this verse connects to Haman. There are two words in this verse that are associated with Haman. Did you figure them out yet? They are the words manos, which is very similar to Haman, and the word nachon, prepared. Is it not amazing that Haman was also called Memuchan, which means prepared? The only difference between the word nachon here and Memuchan is that here people were not prepared and it was no fault of their own, whereas Haman was prepared to make trouble, fully aware of what he was doing. Once we are on the subject of Memuchan, it is worth noting that the word Memuchan (156) is equal in gematria to the word haeitz, the tree (155). Yes, Haman was actually prepared for the tree. If you are wondering why the gematria is off by 1, let us suffice with the idea that Haman’s head was cut off (See Tosfos Bava Basra 100b s.v. vihakuchin) so that would account for the missing 1. So that is the connection between Haman and Rosh Hashanah, as this incident in the Book of Nechemiah occurred on Rosh Hashanah.
Regarding Yom Kippur, it is well known that the Arizal stated that Yom Kippurim is Yom Ki-Purim, a day like Purim, i.e. Purim is a greater day than Yom Kippur. How, though, does Yom Kippur relate to Haman? In a simple sense we can suggest that the Satan is eliminated on Yom Kippur and Amalek and the Satan are one and the same. On a deeper level, however, we know that on Yom Kippur, two goats were chosen as sacrifices in the Bais HaMikdash. One goat that was chosen by lottery (see the connection to Haman and Purim already?) was brought as a sacrifice, and the other goat that was chosen was sent off the cliff. So let us take a look in the Megillah and see how this idea was manifest. Achashveirosh asks his servants who is in the courtyard and they announce the arrival of Haman. Upon asking Haman what should be done for the man whom the king desires to honor, Haman responds that he should have them bring royal attire that the king has worn, a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given to one of the king’s most noble officers and let them dress the man whom the king desires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘this is what shall be done for the man whom the king desires to honor.’ Achashveirosh then instructs Haman to carry out as Haman had said of Mordechai the Jew. Hama is forced to parade Mordechai throughout the city square proclaiming, ‘this is what shall be done for the man who the king desires to honor.’ Mordechai then returns to the king’s gate, but Haman hurried home, despondent and with his head covered. We see that Mordechai is likened to the goat that is chosen for HaShem, and Haman is like the goat that is sent off the cliff. Admittedly, even the goat that is sent off the cliff is serving HaShem, so we can safely assume that Haman also functioned as a vehicle in serving HaShem, albeit without his knowledge.
Moving on to Sukkos, it is interesting to note that Sukkos means a covering and the name Haman equals in gematria the word yichaseh, he will be covered (91). We find that Haman is covered with garbage by his daughter, and after he is killed his face is covered. Thus, Haman definitely connects to Sukkos. Just as an aside, the Bieir Heietev (Orach Chaim 669:2) cites the Maadanei Yom Tov who writes that he found a manuscript from Rabbeinu Bachye who writes that one should protest against those who throw fruits to the children (apparently on Simchas Torah) but there is a Medrash that states that Haman told Achashveirosh that this was one of the customs of the Jews. Thus, this is an accepted custom amongst the Jewish People, (he ends off that perhaps Rabbeinu Bachye saw in his time that they were engaging in frivolity and that is why he protested this custom).
Regarding Chanukah, the Gemara (Shabbos 21b) states that Shammai is of the opinion that we light the Chanukah candles starting the first night with eight candles and then we descend in order every night. One reason for this ruling is that the parei hachag, the bulls sacrificed on Sukkos, also were brought in descending order. It is noteworthy that the word parei is very similar to the word Purim but what is even more interesting is that 70 bulls were sacrificed on Sukkos. The Gemara (Eiruvin 65a) states that nichnas yayin yatza sod, wine enters and the secret exits. The words yayin and sod both equal 70 in gematria, and there is a mitzvah to drink wine on Purim. Furthermore, according to one opinion in the Gemara (Sanhedrin 70a) the tree that Adam and Chava ate from was a vine, and thus we see a connection between Haman and the tree, regarding which it is said (Bereishis 3:11) hamin haeitz.
Moving on to Tu Bishvat, the association between Haman and Tu Bishvat is so obvious, as Tu Bishvat is the holiday of the trees, and Haman was hung on a tree. Furthermore, the Binei Yissachar writes that one should pray on Tu Bishvat that he should merit owning a nice Esrog on Sukkos, and according to one opinion in the Medrash (Bereishis Rabbah 15:7) the tree that Adam and Chava ate from was an Esrog tree.
The next holiday is Purim and we all know the connection between Haman and Purim, especially considering that it is thanks to Haman that we celebrate the holiday of Purim.
We have already mentioned that Haman was hung on Pesach, but there is more to the connection of Haman and Pesach. On Pesach we drink four cups of wine, and it was through the feasts that Esther hosted for Achashveirosh and Haman where she served wine that the miracle of Purim occurred. Additionally, the Gemara (Megillah 13b) states that Haman, in his complaints to Achashveirosh about the Jewish people, said that the Jews always say shin hey yud and pey hey yud, which Rashi explains to mean that Haman was saying that the Jews are always saying Shabbos hayom, Pesach hayom, it is Shabbos today and Pesach today. The Pinei Menachem explains that Haman was intimating that the Jews are always preparing for Shabbos and Pesach, so Haman specifically chose these two times of the year. We can suggest that Haman was also alluding to his own downfall, which would occur on Pesach, which is referred to in the Torah as Shabbos.
As an aside, we mentioned earlier that Haman’s demise is alluded to in the words vayishbos haman mimacharas. The word mimacharas (please do not try this elsewhere in Tanach) when the letters are rearranged, can read meis machar, dead tomorrow. What does that have to do with Haman? The answer to this question is that we find that Amalek is alluded to in the word machar, tomorrow. It is said (Shemos 17:9) vitzei hilacheim baAmalek machar, and go do battle with Amalek; tomorrow.... It is also said (Esther 5:8) yavo hamelech vihaman el hamishteh asher eeseh lahem umachar eeseh kidvar hamelech, let the king and Haman come to the banquet that I shall prepare for them, and tomorrow I shall fulfill the king’s word. It is also said (Ibid 9:13) yinasein gam machar layehduim asher biShushan, let tomorrow also be given to the Jews who are in Shushan. Thus, we see that the destruction of Amalek is referred to as machar, tomorrow. It is for this reason that the word mimacharas, spelled out machar meis, alludes to the death of Haman.
Shavuos and Haman are uniquely connected, as the Gemara (Shabbos 88a) states that at Sinai, HaShem raised the mountain above the heads of the Jewish People like a beer vat, and declared, “accept the Torah or you will be buried here.” One must wonder why HaShem had to lift the mountain over their heads. Was it not sufficient to inform the Jewish People that they must accept the Torah or they would die? One answer to this question is that Mount Sinai symbolized humility, and HaShem was hinting to the Jewish People that one who humbles himself can easily accept the Torah, whereas one who is arrogant will find it difficult to accept the Torah. It is noteworthy that it was Haman’s arrogance that ultimately caused his demise. It is also noteworthy that HaShem held the mountain over their heads like a beer vat. The Gemara states that this coercion would allow the Jewish People to say that they accepted the Torah under duress and that they were not really responsible for their actions. Nonetheless, after the miracle of Purim they accepted the Torah out of love. The catalyst in their accepting the Torah was Haman, who, according to the Gemara (Megillah 14a) was able to effect the repentance of the Jewish People, something which forty-eight prophets and seven prophetesses could not effect for the Jewish People. Additionally, Haman was the catalyst for the mitzvah of drinking on Purim, and although the mitzvah is best performed with wine, beer is definitely from the same family of alcohol.
That pretty much sums up the year. We will not discuss the fast days that we have because Haman already caused us enough grief. All that is left is the gematriyos and remazim that can be found in the Megillah and elsewhere.
Here is an interesting one. The name Agag in at bash is taf reish reish, which spells out the word terror. (Hey, I tried).
It is said (Tehillim 33:10) HaShem heifir atzas goyim heini machshavos amim, HaShem annuls the counsel of nations, and He thwarts the designs of peoples. This verse alludes to Purim, as the word heifer has similar letters to the word Purim (pey and reish). Furthermore, the word atzas alludes to Haman being hung on a tree (eitz). The word heini alludes to the words we recite following the reading of the Megillah asher heini atzas goyim, Who balked the counsel of the nations. There we also recite the words vayafer machshavos arumim, and annulled the designs of the cunning (remember that the Primordial Snake was referred to as arum, cunning?), and the word vayafer also contains the letters of Pur.
Here is a great story I picked up online: (And reprinted with permission, of course, so all you attorneys keep quiet for once).
Chapter 3, verse 7: “Miyom liyom umeichodesh lichodesh” – From day to day and from month to month – The story is told of the Avnei Neizer’s being in Cracow right at the beginning of the month of Adar. Among the people who came to see him was the Cracow town drunk, and in an inebriated state to boot. The Avnei Neizer asked him why he jumped the gun and started his “bisumei” two weeks ahead of schedule. He responded that he not only began in earnest from Rosh Chodesh, but also extended his “hidur mitzvah” until the end of the month. He justified himself by asking the following: “Why did Haman decide upon having only one day set aside for chas vishalom slaughtering the bnei Yisroel? Surely some of them would hide and be saved. If the edict would be for a week or a month he could more realistically actualize his goal. It must be that Haman feared that things might turn against him, as indeed happened. If this were to happen the bnei Yisroel would in kind make the whole month be a festival. This made Haman see red! He would rather limit his diabolical plans to one day of slaughter so that if it wouldn’t work out the bnei Yisroel would have but one day of rejoicing. In theory he would really have preferred to have the slaughter last the complete month of Adar. Am I then to limit my drinking to but one day on Adar because Haman could not ‘fargeen,’ have the generosity, to have the bnei Yisroel celebrate a whole month?” The Avnei Neizer lauded this explanation and told it over in the name of the Cracow “shikur” to many people. Perhaps this explains why “day to day” is mentioned before “month to month,” as Haman first decided that the slaughter last but one day. As well, there is a theme of Adar being a month of redemption in this Purim story, as per the verse, “Vihachodesh asher nehpach lahem” (9:22). [Reprinted with permission from the Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisroel classes, send email to parsha@shemayisrael.co.il]
There is much more to say but to paraphrase the Megillah, halo heim kesuvim al sifrei divrei hayamim, they are already recorded in the book of chronicles. For those interested in more insights to Purim and the Megillah, please refer to the Megillah and the rest of the Torah. As the Mishna states (Avos 5:26) hafach bah vahafach bah dicholah bah, delve in it [the Torah] and continue to delve in it [the Torah ] for everything is in it. It is no wonder, then, that one of the theme songs of Purim is vinahafoch hu, and it was turned about, as ultimately, Purim was the reacceptance of the Torah. Hashem should allow us to become sober one day and then become intoxicated with the words of Torah and may we see the arrival of Moshiach speedily in our days, in our times and in a gutteh shaah, a mazeldige shaah, and a gutteh voch, a gutteh yohr, and zei git meshugeh, Amen viAmen, ken yehi ratzon, vinomar amen. Play Ball!
Oh, and one last thing: this Toras Puirm was sponsored in memory (Sorry, I was getting carried away with remembering Amalek again) I mean in honor of the birthday of the Adam HaChashuv, HaAdam Hagadol Baanakim, Gibor Baaretz, Yihyeh Zaro, HaRav Yoni Torgow, Shlita, Amush, Kivodo bimkomo munach, hanach lo, tein lo makom lihisgadeir bo (ok enough of this shprach already) So Mazel Tov, Yoni, on your Heilege twenty-eight birthday, a time of koach (Yes, Koach, strength, last time I checked equals perfectly in gematria 28.) May HaShem give you and your family koach viosher (aval lo kimo sheasah Haman im oshro) and you should be zoche to alleh gutteh berachos and shefa bracha vihatzlacha viharbei nachas mitzetzaecha umikol haam vigam lirabos acheirim and you should merit much intoxication this Purim ad dilo yada bein mizeh uvein mizeh vigam Charvonah zachur latov amen selah lanetzach visikvasam bichol dor vidor omdim aleinu lichaloseinu vaharikosi lachem beracha ad bli dai, Dayeinu now enough said. Zei gezuent, kol tuv.
And Most Important,
A FREILECHENLICHTIGE SHIKKERIN PURIM TO ALL HEILEGE YIDDEN! GEVALDT!
Jewish Calendar 5769
Prepared by Rabbi Binyomin Adler
Bimei neuray ushetusai, uvimos shikrusai viholilusai, ad shetomru bisifsoseichem dai, viaz ani aaneh eschem kigmulaschem hatovah alai, sheain ritzoni ela lichtov machshevosai, vilo machshevosai machshivoseichem, vihaikar lihashiv machasheves Haman Ben Hamdasa HaAgagi, ubazeh heicheili lichtov es kol tokef Haman bichol yimos hashanah:
Here we are again, ready to celebrate Purim 5769, and in the midst of what everyone refers to as an economic crisis. Well, I think most people would agree that Haman’s decree was a lot worse than an economic crisis, but since Chazal have deemed an ani to be likened to a dead person, let us address this crisis head on and see what the result is. For starters, if a poor person is deemed to be dead, he can’t be worse than someone who becomes intoxicated on Purim, as the Seder HaYom writes that the ultimate goal of becoming intoxicated is to land up on the ground. The reason for this, writes the Seder HaYom, is because Haman sought to spill our blood to the ground, so we attempt to emulate this by allowing ourselves to end up on the ground.
Now, one must still wonder why it is important that someone be on the floor on Purim, especially when Purim is such an exalted day. It is noteworthy that the Gemara cites the verse that states (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us, and the Gemara (Megillah 11a) states, adam vilo melech, a man and not a king, and this refers to Haman. The Gemara is telling us that we are fortunate that a man arose against the Jewish People and not a king. Why is Haman referred to as an adam? Perhaps he is thus called because the word adam is associated with the word adamah, land. The Gemara (Chulin 139b) states hamin min HaTorah minayin, where do we find an allusion to Haman in the Torah? The Gemara answers that it is said (Bereishis 3:11) hamin haeitz asher tzivischo livilti achal mimenu achalta, have you eaten of the tree from which I commanded you not to eat. The word hamin contain the same letters as the word Haman. Yet, we know that the Gemara is not merely attempting to find the letters Haman in the Torah. Rather, the context of the verse also alludes to Haman. How is the story of Haman alluded to in this verse?
The answer to this question is that the Gemara (Sanhedrin 56b) derives from a verse the seven Noahide laws. It is said (Ibid 2:16) vayitzav HaShem Elokim al haadam leimor mikol eitz hagan achol tocheil, and HaShem commanded the man, saying, “Of every tree of the garden you may freely eat.” The Gemara states that according to one opinion the word vayitzav alludes to idolatry. The conclusion of the Gemara (Megillah 12a) is that the reason the Jewish People were sentenced to death by Haman was because they had bowed down to the idol of Nevuchadnezzar. When HaShem questioned Adam regarding eating from the Tree of Knowledge of Good and Bad, He asked Adam, hamin haeitz asher tzivisicho and the word tzivischo alludes to idolatry. The next segment of the verse is livilti achal mimenu achalta, which alludes to the supposition of the Gemara that the Jewish people were sentenced to death for eating at the feast of Achashveirosh.
Now we can understand why the Gemara in Chulin chose this verse to allude to Haman, as this verse alludes to the causes for the sentencing of the Jewish People to death by Haman. Additionally, it is said hamin haeitz, and Haman was hung on a tree. One must realize that even the word hamin is associated with Haman. This is because we find another allusion to Haman in the Torah, and this is with regard to the manna that the Jewish People received in the Wilderness. It is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, which is literally translated to mean that the manna ceased to fall the next day. The Sefarim write that these words can be interpreted homiletically (whatever that means) as Haman ceased, i.e. died on the next day, which was the second day of Pesach. Thus, we see a direct connection between the manna and Haman.
Furthermore, regarding the manna it is said (Shemos 16:5) viheichinu es asher yaviu, when they prepare what they bring, and regarding Haman it is said (Esther 7:10) vayislu es Haman al haeitz asher heichin liMordechai¸ so they hanged Haman on the gallows that he had prepared for Mordechai. Additionally, regarding the manna it is said (Shemos Ibid) vihayah mishneh al asher yilkitu yom yom, it will be double what they pick every day, and we can assume from what it is said regarding Mordechai (Esther 10:3) that Haman was also a mishneh limelech, viceroy to the king. Most significant, though, is the fact that the manna fell from heaven to the ground, and Haman started his career in a very high position and ended up pretty low to the ground.
Now this leads us to a more difficult question, and that is, why did Haman deserve to be hung? After all, if we want to obliterate the memory of Amalek as the Torah commands us, Haman and his sons should have been swallowed up by the earth as had occurred to Korach and his sons (lihavdil). The Sfas Emes actually poses this question in a different manner. The Sfas Emes wonders why the Torah commands us to obliterate the memory of Amalek, when Amalek is not deserving of a memory. Perhaps the answer to these questions is based on a famous Rambam (Hilchos Chametz Umatzah 7:1) who writes that we are commanded to remember the day of the exodus from Egypt as it is said (Shemos 13:3) zachor es hayom hazeh asher yitzasem miMitzrayim mibeis avadim, remember this day on which you departed from Egypt, from the house of bondage. Similarly, writes the Rambam, it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it.
Much ink has been spilled to explain why the Rambam associates the mitzvah of remembering the Exodus with the mitzvah of remembering the Shabbos. Since Haman’s blood was already spilled, we will leave this discussion for a different venue. However, a cursory explanation for the Rambam would be that Haman was hung On Pesach, and it is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, and we mentioned that this is interpreted to mean that Haman ceases to exist on the second day of Pesach, and the word vayishbos alludes to Shabbos. Now we see that Amalek, Shabbos and Pesach are all connected, but what does that have to do with Haman being hung above the ground and with remembering the memory of Amalek while simultaneously attempting to obliterate them?
The answer to these questions is that we have to understand why we are instructed to remember anything. The Sfas Emes writes that Amalek caused the sin of the Golden Calf. You may wonder how this was so, especially if Amalek fought the Jewish People in the month of Iyar and the Jewish People received the Torah in the month of Sivan. The answer is that Amalek caused the Jewish People to forget their Torah learning. The Gemara (Eiruvin 54a) states that had the Jewish People not worshipped the Golden Calf, they never would have forgotten their Torah studies. Thus, Amalek, who sought to cause the Jewish People to forget about HaShem’s Providence in the world, ultimately caused the sin of the Golden Calf. One has to remember (pun intended) that although the gentiles and wicked people attempt to cause us to sin, we are ultimately responsible for our actions (perhaps not when we are intoxicated but we will discuss that a different time). Thus, Amalek was the catalyst for causing us to forget our Torah studies and it is for this reason that we are instructed to remember Amalek. Hence, the antidote for Amalek’s invasion is to remember. We are not so much focused on remembering Amalek as we are on remembering that he caused us to forget. That is why the Torah commences the instruction with the words (Devarim 25:17) zachor es asher asah lecho Amalek, remember what Amalek did to you. The Torah finishes with the words (Ibid verse 19) lo sishkach, you shall not forget. Is it not obvious that if you just remember than you should not forget? The Sifri (Ibid) understands this to be a positive commandment and a negative commandment. In explanation of the simple meaning of the verse, however, we can suggest that the Torah is teaching us to remember Amalek because it was Amalek who caused us to forget. Now after reading this, do you remember how we began this discussion?
Ok, so Haman is a big player in the Megillah. Would you believe that Haman shows up just about everywhere in the Jewish calendar? Purim we know he is in the mix, but where is he, say, on Rosh HaShanah? And how about Tisha Baav? Can Haman really be everywhere at once? Let us examine some verses in Tanach and we will see how they connect to Haman. It is said (Nechemiah 8:10-11) vayomer lahem lichu ichlu mashmanim ushisu mamsakim vishilchu manos liein nachon lo ki kadosh hayom laadoneinu vial teiatzeivu, he said to them, “Go, eat rich foods and drink sweet beverages, and send portions to those who have nothing prepared, for today is sacred to our Lord. Do not be sad; the enjoyment of HaShem is our strength!”
Immediately we focus on the idea of sending manos, which is parallel to the mitzvah that we perform on Purim of sending mishloach manos, gifts of food to friends. The first thing we see in this verse is the idea of eating rich foods and drinking sweet beverages, which is definitely reminiscent of Purim. Now, we said that we will demonstrate how this verse connects to Haman. There are two words in this verse that are associated with Haman. Did you figure them out yet? They are the words manos, which is very similar to Haman, and the word nachon, prepared. Is it not amazing that Haman was also called Memuchan, which means prepared? The only difference between the word nachon here and Memuchan is that here people were not prepared and it was no fault of their own, whereas Haman was prepared to make trouble, fully aware of what he was doing. Once we are on the subject of Memuchan, it is worth noting that the word Memuchan (156) is equal in gematria to the word haeitz, the tree (155). Yes, Haman was actually prepared for the tree. If you are wondering why the gematria is off by 1, let us suffice with the idea that Haman’s head was cut off (See Tosfos Bava Basra 100b s.v. vihakuchin) so that would account for the missing 1. So that is the connection between Haman and Rosh Hashanah, as this incident in the Book of Nechemiah occurred on Rosh Hashanah.
Regarding Yom Kippur, it is well known that the Arizal stated that Yom Kippurim is Yom Ki-Purim, a day like Purim, i.e. Purim is a greater day than Yom Kippur. How, though, does Yom Kippur relate to Haman? In a simple sense we can suggest that the Satan is eliminated on Yom Kippur and Amalek and the Satan are one and the same. On a deeper level, however, we know that on Yom Kippur, two goats were chosen as sacrifices in the Bais HaMikdash. One goat that was chosen by lottery (see the connection to Haman and Purim already?) was brought as a sacrifice, and the other goat that was chosen was sent off the cliff. So let us take a look in the Megillah and see how this idea was manifest. Achashveirosh asks his servants who is in the courtyard and they announce the arrival of Haman. Upon asking Haman what should be done for the man whom the king desires to honor, Haman responds that he should have them bring royal attire that the king has worn, a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given to one of the king’s most noble officers and let them dress the man whom the king desires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘this is what shall be done for the man whom the king desires to honor.’ Achashveirosh then instructs Haman to carry out as Haman had said of Mordechai the Jew. Hama is forced to parade Mordechai throughout the city square proclaiming, ‘this is what shall be done for the man who the king desires to honor.’ Mordechai then returns to the king’s gate, but Haman hurried home, despondent and with his head covered. We see that Mordechai is likened to the goat that is chosen for HaShem, and Haman is like the goat that is sent off the cliff. Admittedly, even the goat that is sent off the cliff is serving HaShem, so we can safely assume that Haman also functioned as a vehicle in serving HaShem, albeit without his knowledge.
Moving on to Sukkos, it is interesting to note that Sukkos means a covering and the name Haman equals in gematria the word yichaseh, he will be covered (91). We find that Haman is covered with garbage by his daughter, and after he is killed his face is covered. Thus, Haman definitely connects to Sukkos. Just as an aside, the Bieir Heietev (Orach Chaim 669:2) cites the Maadanei Yom Tov who writes that he found a manuscript from Rabbeinu Bachye who writes that one should protest against those who throw fruits to the children (apparently on Simchas Torah) but there is a Medrash that states that Haman told Achashveirosh that this was one of the customs of the Jews. Thus, this is an accepted custom amongst the Jewish People, (he ends off that perhaps Rabbeinu Bachye saw in his time that they were engaging in frivolity and that is why he protested this custom).
Regarding Chanukah, the Gemara (Shabbos 21b) states that Shammai is of the opinion that we light the Chanukah candles starting the first night with eight candles and then we descend in order every night. One reason for this ruling is that the parei hachag, the bulls sacrificed on Sukkos, also were brought in descending order. It is noteworthy that the word parei is very similar to the word Purim but what is even more interesting is that 70 bulls were sacrificed on Sukkos. The Gemara (Eiruvin 65a) states that nichnas yayin yatza sod, wine enters and the secret exits. The words yayin and sod both equal 70 in gematria, and there is a mitzvah to drink wine on Purim. Furthermore, according to one opinion in the Gemara (Sanhedrin 70a) the tree that Adam and Chava ate from was a vine, and thus we see a connection between Haman and the tree, regarding which it is said (Bereishis 3:11) hamin haeitz.
Moving on to Tu Bishvat, the association between Haman and Tu Bishvat is so obvious, as Tu Bishvat is the holiday of the trees, and Haman was hung on a tree. Furthermore, the Binei Yissachar writes that one should pray on Tu Bishvat that he should merit owning a nice Esrog on Sukkos, and according to one opinion in the Medrash (Bereishis Rabbah 15:7) the tree that Adam and Chava ate from was an Esrog tree.
The next holiday is Purim and we all know the connection between Haman and Purim, especially considering that it is thanks to Haman that we celebrate the holiday of Purim.
We have already mentioned that Haman was hung on Pesach, but there is more to the connection of Haman and Pesach. On Pesach we drink four cups of wine, and it was through the feasts that Esther hosted for Achashveirosh and Haman where she served wine that the miracle of Purim occurred. Additionally, the Gemara (Megillah 13b) states that Haman, in his complaints to Achashveirosh about the Jewish people, said that the Jews always say shin hey yud and pey hey yud, which Rashi explains to mean that Haman was saying that the Jews are always saying Shabbos hayom, Pesach hayom, it is Shabbos today and Pesach today. The Pinei Menachem explains that Haman was intimating that the Jews are always preparing for Shabbos and Pesach, so Haman specifically chose these two times of the year. We can suggest that Haman was also alluding to his own downfall, which would occur on Pesach, which is referred to in the Torah as Shabbos.
As an aside, we mentioned earlier that Haman’s demise is alluded to in the words vayishbos haman mimacharas. The word mimacharas (please do not try this elsewhere in Tanach) when the letters are rearranged, can read meis machar, dead tomorrow. What does that have to do with Haman? The answer to this question is that we find that Amalek is alluded to in the word machar, tomorrow. It is said (Shemos 17:9) vitzei hilacheim baAmalek machar, and go do battle with Amalek; tomorrow.... It is also said (Esther 5:8) yavo hamelech vihaman el hamishteh asher eeseh lahem umachar eeseh kidvar hamelech, let the king and Haman come to the banquet that I shall prepare for them, and tomorrow I shall fulfill the king’s word. It is also said (Ibid 9:13) yinasein gam machar layehduim asher biShushan, let tomorrow also be given to the Jews who are in Shushan. Thus, we see that the destruction of Amalek is referred to as machar, tomorrow. It is for this reason that the word mimacharas, spelled out machar meis, alludes to the death of Haman.
Shavuos and Haman are uniquely connected, as the Gemara (Shabbos 88a) states that at Sinai, HaShem raised the mountain above the heads of the Jewish People like a beer vat, and declared, “accept the Torah or you will be buried here.” One must wonder why HaShem had to lift the mountain over their heads. Was it not sufficient to inform the Jewish People that they must accept the Torah or they would die? One answer to this question is that Mount Sinai symbolized humility, and HaShem was hinting to the Jewish People that one who humbles himself can easily accept the Torah, whereas one who is arrogant will find it difficult to accept the Torah. It is noteworthy that it was Haman’s arrogance that ultimately caused his demise. It is also noteworthy that HaShem held the mountain over their heads like a beer vat. The Gemara states that this coercion would allow the Jewish People to say that they accepted the Torah under duress and that they were not really responsible for their actions. Nonetheless, after the miracle of Purim they accepted the Torah out of love. The catalyst in their accepting the Torah was Haman, who, according to the Gemara (Megillah 14a) was able to effect the repentance of the Jewish People, something which forty-eight prophets and seven prophetesses could not effect for the Jewish People. Additionally, Haman was the catalyst for the mitzvah of drinking on Purim, and although the mitzvah is best performed with wine, beer is definitely from the same family of alcohol.
That pretty much sums up the year. We will not discuss the fast days that we have because Haman already caused us enough grief. All that is left is the gematriyos and remazim that can be found in the Megillah and elsewhere.
Here is an interesting one. The name Agag in at bash is taf reish reish, which spells out the word terror. (Hey, I tried).
It is said (Tehillim 33:10) HaShem heifir atzas goyim heini machshavos amim, HaShem annuls the counsel of nations, and He thwarts the designs of peoples. This verse alludes to Purim, as the word heifer has similar letters to the word Purim (pey and reish). Furthermore, the word atzas alludes to Haman being hung on a tree (eitz). The word heini alludes to the words we recite following the reading of the Megillah asher heini atzas goyim, Who balked the counsel of the nations. There we also recite the words vayafer machshavos arumim, and annulled the designs of the cunning (remember that the Primordial Snake was referred to as arum, cunning?), and the word vayafer also contains the letters of Pur.
Here is a great story I picked up online: (And reprinted with permission, of course, so all you attorneys keep quiet for once).
Chapter 3, verse 7: “Miyom liyom umeichodesh lichodesh” – From day to day and from month to month – The story is told of the Avnei Neizer’s being in Cracow right at the beginning of the month of Adar. Among the people who came to see him was the Cracow town drunk, and in an inebriated state to boot. The Avnei Neizer asked him why he jumped the gun and started his “bisumei” two weeks ahead of schedule. He responded that he not only began in earnest from Rosh Chodesh, but also extended his “hidur mitzvah” until the end of the month. He justified himself by asking the following: “Why did Haman decide upon having only one day set aside for chas vishalom slaughtering the bnei Yisroel? Surely some of them would hide and be saved. If the edict would be for a week or a month he could more realistically actualize his goal. It must be that Haman feared that things might turn against him, as indeed happened. If this were to happen the bnei Yisroel would in kind make the whole month be a festival. This made Haman see red! He would rather limit his diabolical plans to one day of slaughter so that if it wouldn’t work out the bnei Yisroel would have but one day of rejoicing. In theory he would really have preferred to have the slaughter last the complete month of Adar. Am I then to limit my drinking to but one day on Adar because Haman could not ‘fargeen,’ have the generosity, to have the bnei Yisroel celebrate a whole month?” The Avnei Neizer lauded this explanation and told it over in the name of the Cracow “shikur” to many people. Perhaps this explains why “day to day” is mentioned before “month to month,” as Haman first decided that the slaughter last but one day. As well, there is a theme of Adar being a month of redemption in this Purim story, as per the verse, “Vihachodesh asher nehpach lahem” (9:22). [Reprinted with permission from the Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisroel classes, send email to parsha@shemayisrael.co.il]
There is much more to say but to paraphrase the Megillah, halo heim kesuvim al sifrei divrei hayamim, they are already recorded in the book of chronicles. For those interested in more insights to Purim and the Megillah, please refer to the Megillah and the rest of the Torah. As the Mishna states (Avos 5:26) hafach bah vahafach bah dicholah bah, delve in it [the Torah] and continue to delve in it [the Torah ] for everything is in it. It is no wonder, then, that one of the theme songs of Purim is vinahafoch hu, and it was turned about, as ultimately, Purim was the reacceptance of the Torah. Hashem should allow us to become sober one day and then become intoxicated with the words of Torah and may we see the arrival of Moshiach speedily in our days, in our times and in a gutteh shaah, a mazeldige shaah, and a gutteh voch, a gutteh yohr, and zei git meshugeh, Amen viAmen, ken yehi ratzon, vinomar amen. Play Ball!
Oh, and one last thing: this Toras Puirm was sponsored in memory (Sorry, I was getting carried away with remembering Amalek again) I mean in honor of the birthday of the Adam HaChashuv, HaAdam Hagadol Baanakim, Gibor Baaretz, Yihyeh Zaro, HaRav Yoni Torgow, Shlita, Amush, Kivodo bimkomo munach, hanach lo, tein lo makom lihisgadeir bo (ok enough of this shprach already) So Mazel Tov, Yoni, on your Heilege twenty-eight birthday, a time of koach (Yes, Koach, strength, last time I checked equals perfectly in gematria 28.) May HaShem give you and your family koach viosher (aval lo kimo sheasah Haman im oshro) and you should be zoche to alleh gutteh berachos and shefa bracha vihatzlacha viharbei nachas mitzetzaecha umikol haam vigam lirabos acheirim and you should merit much intoxication this Purim ad dilo yada bein mizeh uvein mizeh vigam Charvonah zachur latov amen selah lanetzach visikvasam bichol dor vidor omdim aleinu lichaloseinu vaharikosi lachem beracha ad bli dai, Dayeinu now enough said. Zei gezuent, kol tuv.
And Most Important,
A FREILECHENLICHTIGE SHIKKERIN PURIM TO ALL HEILEGE YIDDEN! GEVALDT!
Thursday, February 26, 2009
Shabbos: Ta’am HaChaim Parashas Terumah 5769
שבת טעם החיים פרשת תרומה תשס"ט
Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Terumah 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
Have a wonderful and delightful Shabbos.
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Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Terumah 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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Thursday, March 20, 2008
Toras Purim 5768
Toras Purim
(This can be confused at times with Purim Torah)
Introduction in lieu of a prelude
Well, once again we face the daunting task of writing Toras Purim, the only authentic Divrei Torah on Purim. How can this be, you wonder? Is all the Divrei Torah that we read regarding Purim not genuine? To answer that question, we have to explore the concept of copyright. We all know that when someone puts something into print, that automatically renders the work copyright. So, how can anyone then ever write anything unless….. he creates it himself? That, then, is the resolution to understanding why this work is the only authentic Divrei Torah on Purim. The following Divrei Torah have been created yesh meayin, i.e. ex nihilo, and for those who don’t know Latin, it means something from nothing. Yet, please do not view this as a negative, as even what we call “nothing” is referred to by the Kabbalists as something. It is said (Iyov 28:12) vihachachma meayin timatzei, [but as for] wisdom, where can it be found? The word meayin is defined as a place high up, and alludes to the idea that one can only acquire wisdom if he negates himself. Thus, although the Divrei Torah contained within this publication are truly original, they are hopefully derived from an attempt by the author to negate himself before HaShem, the Master of the world. Without further ado, let us embark on an odyssey of Toras Purim, where we will explore various hints and insights into the Purim miracle and the words of our Holy Sages.
The Gemara (Megillah 2b) states that we derive from a gezeirah shavah of the words perazi perazi that cities that have a wall from the time of Yehoshua ben Nun read the Megillah on the fifteenth of Adar. It is noteworthy that Haman’s opening complaint regarding the Jewish People was (Esther 3:8) yehsno am echod mifuzar umiforad bein haamim, there is a certain people scattered abroad and dispersed among the peoples. The word mifuzar and perazi are similar, as they both contain the letters pay, zayin and reish. Thus, to demonstrate to Haman and his cohorts their mistake, we specifically derive from the word perazi that we are all united in our celebration of Haman’s downfall. (The Yerushalmi states that the reason why cities in Eretz Yisroel read on a different day is to pay respect to Eretz Yisroel).
It is said regarding the continuous battle against Amalek (Shemos 17:16) vayomer ki yad al keis kah milchama laHaShem baAmalek midor dor, and he said, “for the hand is on the throne of G-d: HaShem maintains a war against Amalek, from generation to generation. We know that Haman is a direct descendant of Amalek (check out his family “tree”). The Medrash (Tanchumah end of Ki Seitzei) states that the words keis kah refer to HaShem’s Throne and Name, and His Throne and Name are not complete until Amalek is eradicated. It is noteworthy that the words keis kah equal 95, and the word Haman also equals 95. One still must wonder why Haman was awarded an allusion with even the half of HaShem’s Name, but that may have something to do with his descendants who studied Torah in Binei Brak (See Gemara Gittin 57b).
It is said regarding the battle that King Shaul wages against Amalek (Shmuel I 15:6) vayomer Shaul el haKeini lichu suru ridu mitoch Amaleiki pen osifcha imo viatah asisa chesed im kol binei yisroel baalosam mimitzrayim vayasar Keini mitoch Amalek, Shaul said to the Kenite, “Go, withdraw, descend from among the Amalekite, lest I destroy you with them; for you acted kindly to all the Children of Israel when they went up from Egypt.” So the Kenite withdrew from among Amalek. It is noteworthy that the word that Shaul used for destroying Amalek was osifcha. The Gemara (Chullin 27b) states that fish are deemed to be slaughtered with asifah, gathering them in. Perhaps Shaul was alluding to the idea that in the future Haman would plot to destroy the Jewish People in the month of Adar, whose mazal is dagim, fish. Thus, Shaul was intimating to the Kenite that akin to the slaughtering of a fish, he would destroy Amalek whose descendant would attempt to destroy the Jewish People in the month of Adar. Reb Tzadok HaKohen from
It is said regarding the first battle against Amalek (Shemos 17:9) vayomer Moshe el Yehoshua bechar lanu anashim vitzei hilcahem baAmalek machar onochi nitzav al rosh hagivah umateh haElokim biyadi, Moshe said to Yehoshua, “Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand. The Gemara (Yoma 52a-b) states that the word machar is one of five verses in the Torah whose grammatical structure cannot be determined. It is not clear whether the word machar, tomorrow, is a part of the previous clause or the following one. Moshe could have meant that Yehoshua should wage a war against Amalek tomorrow when Moshe would be standing at the top of the hill and praying. Alternatively, Moshe could have meant that Yehoshua should battle today and tomorrow Moshe would stand on top of the hill and pray. One must wonder if there is a deeper meaning in this ambiguity. In the past I have suggested that Moshe was inferring to Yehoshua that although he would be victorious today, the battle against Amalek would continue until the End of Days, as it is said (Shemos 17:16) milchama laHaShem baAmalek midor dor, HaShem maintains a war against Amalek, from generation to generation. Thus, the word machar connotes a tomorrow later on (See Rashi Shemos 13:14). This year I discovered a fascinating insight into the entire battle of Shaul against Amalek. Shmuel instructed Shaul (Shmuel I 15:2) ko amar HaShem tzivakos pakadti es asher asah Amalek liYisroel asher sam lo baderech baaloso mimitzrayim atah leich vihikisa es Amalek vihacharamtem es kol asher lo vilo sachmol alav viheimata meiish viad isha meiolel viad yonek mishor viad seh migamal viad chamor, so said HaShem, Master of Legions: ‘I have remembered what Amalek did to Israel – [the ambush] he emplaced against him on the way, as he went up from Egypt. Now go and strike down Amalek and destroy everything he has. Have no pity on him – kill man and woman alike, infant and suckling alike, ox and sheep alike, camel and donkey alike. Thus, Shmuel explicitly instructed Shaul to destroy everything Amalek had and not to have pity on him. The word for destruction is cherem and the word for pity is racheim. Shaul was to make Amalek cherem, i.e. destroyed, and as the Medrash (Koheles Zuta §7) states, because Shaul had pity on the cruel ones, i.e. Amalek, he ended up showing cruelty on those for whom he should have had compassion, i.e. the Givonim. The word machar contains the letters mem, ches, and reish, and these same letters are contained within the words cherem and racheim. Thus, the Torah is hinting that in the future, Shaul will have to choose between cherem, destruction, and racheim, compassion.
It is also interesting that the word machar, racheim, and cherem also equal the same gematria as Avraham (248). A possible association between Amalek and Avraham is that the Gemara (Bava Basra 91a) states that Avraham and Haman’s mothers had the same name, Amsalai.
King Shaul ignored the instructions that Shmuel gave him regarding the destruction of Amalek. It is said (Shmuel I 15:9) vayachmol Shaul vihaam al Agag vial meitav hatzon vihabakar vihamishnim vial hakarim vial kol hatov vilo avu hacharimam vichol hamelacha nimivzah vinameis osah hecherimu, Shaul, as well as the people, took pity on Agag, on the best of sheep, the cattle, the fatted bulls, the fatted sheep, and on all that was good; and they were not willing to destroy them; but the inferior and wretched livestock, that they did destroy. My good friend Rabbi Nachman Levine pointed out to me that there are numerous instances in this chapter where the word tov or a similar word meaning good appears. It is noteworthy that in this verse it is said that Shaul had pity on all that was good. What is all that was good referring to? Perhaps we can suggest that the Gemara (Megillah 14a) states that the removing of the signet ring was greater than all the prophets and prophetesses that arose in
It is noteworthy that prior to the first time that Amalek attacked the Jewish People, it is said (Shemos 17:2) vayarev haam im Moshe vayomru tinu lanu mayim vinishteh vayomer aleihem Moshe mah tirivun imadi mah tinasun es HaShem, the people contended with Moshe and they said, “give us water that we may drink!” Moshe said to them, “Why do you contend with me? Why do you test HaShem?” The word for contention is riv. Subsequently, it is said (Ibid verse 8) vayavo Amalek vayilachem im Yisroel birfidim, Amalek came and battled
The Gemara (Megillah 11a) interprets the chapter in Tehillim 124 to be alluding to Haman and his decree of annihilation upon world Jewry. It is noteworthy that the following allusions can be found in the chapter. It is said (Ibid verse 4) azai hamayim shitafunu nachalah avar al nafsheinu, then the waters would have inundated us; the current would have surged across our soul. The word hamayim, the waters, is in gematria 95, and the word Haman is in gematria 95. Furthermore, it is said (Ibid verse 6) baruch HaShem shelo nisananu teref lishineihem, blessed is HaShem, Who did not present us as prey for their teeth. The word lishineihem forms the words Haman and layish, which means a lion. The Gemara (Megillah 15b) compares Achashveirosh to a lion, so we are declaring our thanks to HaShem for saving us from the “teeth” of Haman and Achashveirosh. Further on (verse 7) it is said nafsheinu kitzipor nimlitah mipach yokshim hapach nishbar vaanachnu nimlatnu, our soul escaped like a bird from the hunter’s snare; the snare broke and we escaped. The word nimlitah, escaped, contains the word Haman and the word lat, which in Aramaic means cursed. Thus, by escaping Haman’s evil schemes, we merited salvation and the declaration of arur Haman, cursed is Haman.
Purim maaseh
“Good Purim, Rebbe,” the meek voice said, but was altogether lost between the flint-grey beard and the moth-eaten scarf. The Kozhnitzer Maggid, the great Chassidic leader, looked up from his Purim celebration. “Was that a breeze I felt?” he said. “Did someone open a window?” “Good Purim, Rebbe,” the man said again, scarcely a decibel louder. The Maggid looked over. Standing there in a tattered, oversized coat, a battered black hat, with two pitiful eyes staring out from beneath, stood Pinchas the Shlepper, the Maggid’s most destitute Chassid. He was the town porter and local doormat, people could wipe their feet on him and not even notice. “Good Purim, Pinchas!” the Maggid cried. “Well, did you bring me a mishloach manos, - a Purim package?” Pinchas looked down at his cracking shoes. He did not even have food for his own family, from where would he bring the Maggid a gift? “Pinchas!” the Rebbe shouted. “How long will you remain a Shlepper? It’s Purim today. Vinahaphachu! Everything turns over! Go and stand at the front of the table.” Pinchas moved over obediently. “Now, in your loudest voice,” the Maggid said, “wish me a good Purim.” “Good Purim,” he repeated. Some mice in the corner squeaked in response. “Not like that. Louder, Pinchas!” “Good Purim!” “Louder, Pinchas!” The Rebbe’s Chassidim sitting around the Purim table joined in with words of encouragement. “GOOD PURIM! GOOD PURIM!” After about a half-hour of trying, Pinchas let out a string of really inspired “Good Purims.” The Rebbe’s eyes lit up. “Now, Pinchas. Go out and bring me mishloach manos. And I want you to wish “Good Purim” to every person you meet.” Pinchas strode down the main street of town. “Good Purim,” he called to all the passerby. “GOOD PURIM!” The townspeople were as dumbstruck as bowling pins. “Was that Pinchas the Shlepper?” they all asked one another. Pinchas marched into the shop of the local wine merchant. “Good Purim, Reb Shmuel!” he said. “Give me three bottles of your best wine and I will pay you tomorrow, and if not, well it’s Purim today!” Reb Shmuel was shocked, but he seized the opportunity to perform a mitzvah and ran to the wine shelf, as his bewildered wife looked on. From there, Pinchas went to the bakery. “Good Purim, Reb Meir! Give me five cakes and five loaves of bread and I will pay you tomorrow, and if not, well, it’s Purim today!” Again, he was met with the same enthusiastic response. Pinchas quickly ran back to the Maggid’s home to present him with his mishloach manos - cake and wine. “Good Purim, Rebbe!” he cried, as he ran back out again for his family. The butcher, the tailor, the cobbler - Pinchas wished each one of them a special Good Purim. Several hours later, in their little shack at the edge of town, Pinchas the Shlepper’s family heard several sharp kicks at the front door, which then burst open. Framed in the doorway was a man completely obscured by an armload of packages, except for his shiny new shoes, neatly pressed trousers and the top of a new felt hat -- their father! “GOOD PURIM, CHILDREN!” he shouted. His wife stared at him as if in a dream. Pinchas went over to her. “My dear, I have been a terrible husband and have made your and the children suffer for years. I promise, from now on things will be different. But first, set the table, it’s Purim today!” The table was quickly set - a meal fit for a king. “But children, before we begin . . . .” Pinchas stood them all at the front of the table. “Wish your father a Good Purim.” “Good Purim, Tatte.” “No, not like that. Louder!” “Good Purim, Tatte!” “No, louder!” Across the town, the Kozhnitzer Maggid leaned back in his chair, closed his eyes and smiled. “Sha, Sha!” the Chassidim all cried, “the Rebbe sees something. what is it Rebbe? Tell us.” “Right now,” he replied, “Pinchas the Shlepper is teaching his whole family to say Good Purim, and all the angels in heaven are listening with joy. “From that Purim on, Pinchas’ life changed. His new found confidence inspired others, who lent him money and started him in business. After many years, he became quite wealthy, and his home became a refuge for all the troubled and needy people in the area. His life was spent helping others and all who knocked on his door found endless encouragement in his hearty and heartfelt welcome.
A Freilechen Purim tzum allemen, to all and to everyone’s family, mishpucha umishpuchah bichol ir vair, uvichol medinah umedinah, si de Goldeneh Medinah un si de andere Medinos shebemlachus haChesed vihatipshim vihlaitzanim vinizkeh kulanu yachad bimeheira lioro shel Moshiach Tzidkeinu bimeheira viyameinu Amen, kein yehi ratzon, oh yeah, yes sir, absolutely, right now, yetzt, in a gutte shuah bikarov mamesh, mit nachas fun allemen, Bobbes un Zedies, brider un shvester, Lipa and alle Zamranim, Rabbosai mir villen bentchen un shikiren un trinken un trinken mer biz addiloyada bimeheira shkoiach zei gezuent. Un gezuntheit.
The Toras Purim is graciously sponsored this year liluy nishmas Esther Hinda bas Shaul Yitzchak on the occasion of her sheloshim (Mrs. Esther Steinlauf from Chicago) sponsored by her children, grand-children, and great-children.
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