Temple Manager and Scholar

The Beit Hamikdash had a learned individual serve on a regular basis, to make sure that all of the details of Temple service were fulfilled according to the Torah.

Technically, he was the assistant to the Kohein Hagadol. He was referred to as the “Memuneh,” or, appointed one. There was really no specific position known as “Assistant to the High Priest.” But in the event that the Kohein Hagadol could not serve, because of illness or being impure, the Memunah would be the substitute High Priest.

It was his primary duty to manage the logistics of running the day to day activities in the Temple. Every Shabbat there was a changing of the guard, as each of the Kohein families, known as “Mishmarot,” served for one week at a time.

He also had to oversee that the sacrifices were being offered down to the last detail. Parshat Tzav spoke of the Mincha sacrifice, which was a meal offering. The Kohein was to take a fistful of this offering and throw it on the altar. The remainder of the dough, which was significant, was a gift to the Kohanim on duty.

If a Kohein himself offered the Mincha sacrifice, the entire amount of dough was offered on the Mizbeach. This is one example of all of the minute details that the Memuneh needed to be certain were observed to the letter.

He was a full time employee of the Temple, and received modest compensation for his efforts. There was also a full time doctor on staff at the Beit Hamikdash. He was expert in foot problems, because the Kohanim served barefoot. He also was expert in digestive issues, as the Kohanim sometimes consumed large amounts of meat, and may have had problems with digestion.

Nevertheless, the Memuneh was the unsung hero in the Temple. He had an extremely demanding job, without much recognition.

The Chumra

The holiday of Pesach is very much connected to the concept of “Chumra” or stringency. The reason why this is more prevalent on Pesach is because even a small amount of Chametz, can nullify a large amount of food.

In recent years, the “Chumra” has been associated with a way of practicing Judaism to the extreme.

There is a Halachic ruling that when one is in doubt about a matter of Torah origin, he should go “Le’Chumra.” If it is of rabbinic origin, one can be more lenient.

The problem in our current situation is that it has become unclear what is the strict letter of the law, and what is a stringency.

For example, many are taught that it is absolutely mandatory to have two separate oven, one for dairy, and one for meat. This is a Chumra, as my recollection of my earlier years, is that very few religious Jews could afford two ovens.

The motivation in taking on Chumrot should be for personal spiritual growth. It should not be based on peer pressure or ignorance.

There are times when things are carried to such an extreme, where there could be harm. When one is sick on Shabbat, one must violate the laws in order to save a life.

The Talmud speaks of the “righteous fool” who will not save a drowning woman, because he’s not allowed to touch a foreign woman.

One must take great care not to fall in the “holier than thou” trap. If one believes that he needs to take a more strict approach, he should not impose this on others.

We see this in matters of Kashrut, and we also see this in the interaction between men and women. There are clear laws that one must keep in all circumstances, that cannot be compromised. But the imposition of these Chumrot, can often cause financial loss, or can even turn people off to Judaism.

Therefore, as we make our Passover preparations, we should keep a clear head to follow the Halacha but not to an extreme.

I once heard of someone who covered the bumper of his car with aluminum foil, for a joke. Within an hour, a number of cars in the neighborhood put foil on their cars as well. Now that’s taking a Chumra to an extreme!

Subterfuge

There are actually four instances in Jewish Law that may be referred to as subterfuge, or finding a loophole in the law. In Hebrew, this is referred to as “Ha’arama.”

The basis for allowing these rules to be “bent” a little bit, was mainly to avoid causing a big loss of money. The Rabbis weighed this carefully, to be certain that they would not be frowned upon by the general public.

The first case of הערמה involved the selling of Chametz to a non-Jew for the duration of Pesach. Originally, it was directed towards sellers of alcohol, who were unable to sell their inventory before Passover.

The Prozbul instituted by Hillel during the Sabbatical year, was permitted when the laws of Shmitta, were rabbinical. With a document and the help of Beit Din, debts could be extended beyond the Sabbatical year.

Similarly, the Heter Mechira, where entire fields were sold to non-Jews during the Shmitta year, was permitted, when these laws were rabbinical. It was meant to save the farmers from monetary loss.

The fourth case allowed for the taking of interest, by creating a kind of partnership agreement. This was called, “Heter Iska.” The banks in Israel usually place this agreement in a place where their clients can see it.

It is important to understand the thought that went into these special laws. They were established by great and compassionate sages.

Emuna and Bitachon

The Chazon Ish gives a very clear definition in making the distinction between Emuna and Bitachon. We loosely translate these words to mean, “faith” and “trust.”

The Emuna aspect of having faith in Hashem, falls under the realm of the theoretical.

This is relatively easy, as anyone can profess to be a believer that possesses deep faith in the Al-mighty.

The Bitachon aspect is what really separates “the men from the boys.” The challenge here is to put the Emuna into practice. If one can do this, he also possesses Bitachon.

The Chazon Ish proves this difference by giving an example of one who boasts of his undying Emuna. All of this changes when a competitor opens a business similar and adjacent to his.

Instead of trusting in Hashem that there is enough livelihood available to both, our Emuna man goes after his new challenger. He lies about him and acts deceitfully to prevent him from opening his business .

Our Emuna guy showed that his professed wasn’t worth that much, because it did not pass the test presented to him.

A person with Bitachon accepts that everything is in Hashem’s hands, and everything happens for the best. The Bitachon man accepts Hashem’s decisions whether they are to his liking or not.

This is a very clear definition in showing the difference between Emuna and Bitachon.

The Sin Offerings

There are two categories of Korbanot in the Temple. Those that fall under the name, קדשים קלים, may be eaten in Jerusalem by the one offering it.

These are the lighter sacrifices where only a portion is offered on the altar. These include peace-offerings, thanksgiving offerings, and the Pesach offering.

The other type of sacrifice is known as קדשי קדשים, Holy of Holies. One type is the Olah sacrifice that is burned completely on the altar. The other sacrifices in this category are the three types of sin offerings.

These sin offerings are offered partially on the altar, and part are eaten by male Kohanim on Temple grounds. The names of these sacrifices are the חטאת, Chatat, and two kinds of guilt offerings known as the Asham and Asham Taluy.

The Chatat is offered for all sins that were done inadvertently, בשוגג, but carry with them a serious penalty of Karet or death by the court, if done intentionally. Accidentally, transgressing Shabbat, would fall under this category.

The guilt offerings apply to very specific sins. The definite Asham, the אשם ודאי, is offered for trespassing sanctified objects, מעילה, certain types of theft in money matters, and taking a maidservant already designated for someone else (שפחה חרופה).

The Asham Taluy involves a case where a person may or may not have even sinned at all. There was a forbidden piece of fat mixed with other permissible pieces of meat. He is not sure if he ate the forbidden piece. In order to have peace of mind that he did not transgress any of Hashem’s commandments, he offers this sacrifice, the אשם תלוי.

The rules regarding the sacrifices are fairly complex. I did want to clarify the different types of sin offerings specifically, as many are not aware of these differences. May we soon merit the opportunity of again offering sacrifices in the Temple.

Everyone Sins

The Torah recognizes that it is a reality that human beings have weaknesses that lead them to sin. Some refer to it as being possessed by a “spirit of folly.”

For a brief moment, the individual forgets himself and does something foolish, that he ultimately regrets. Therefore, a remedy is created so that he can come back to his senses and get back on track. He must sincerely show remorse and repent, and offer the sin offering.

Specifically, the Torah speaks of the remedy for a king or High Priest that sins, in addition to the commoner.

The king is not mentioned by name, but he is included with the words, אשר נשיא יחטא, which is translated as, “When the Nasi will sin.”

A different wording could have been used. This choice of words was used to show the inevitability that when one is in a position of authority, he will sin.

It is also interesting that if one takes the first letter of those three words, אשר נשיא יחטא, he gets the word, אני.

The word אני, refers to selfishness. It is difficult to occupy a position of authority, without the power he now possesses not going to his head. His arrogance will lead him to sin.

Different sacrifices are offered by the king, High Priest, and the commoner. There is even a sacrifice offered if the High Court issued an incorrect decision, that led to a transgression by the majority of the people.

Unlike other religions who turn their leaders into saints who are incapable of sinning, the Torah recognizes that even our greatest leaders, such as Moshe Rabbeinu, made errors in judgement, that led to sin.

The Torah gives the guidelines towards bringing one back and cleaning his slate, and starting all over again. This is another indication of the beauty and truth of the Torah.

Sacrifices-Coming Closer To G-d

This week we begin the third book of the Torah, Vayikra. It is also known as Torat Kohanim, as a good part of the book, deals with Temple service and rules that apply to the Kohanim.

The first topic that is dealt with, is the laws related to various sacrifices. The Hebrew word for sacrifice is “Korban.” Within that word is the root, Karov,” meaning, “to come close.”

The main purpose in offering the various sacrifices was to create a closeness to Hashem. This particularly applies to the sin offering known as “Chatat.” When a person sins, and in this case we are speaking of inadvertent sins, he becomes more distant from G-d. When he repents and offers a sacrifice, it allows him to get closer to Him.

The procedure for offering sacrifices, was meant to make an impression on the one offering it. He is made to realize that his life is a gift, and if he violates G-d’s laws, he could be taken from this world. The animal on the altar takes his place.

There were numerous other sacrifices that were offered during different occasions. A person might feel feel that he wants to give gratitude to Hashem for His abundant kindness. This would be known as the “Shelamin” sacrifice.

If he needed to give gratitude for being saved from danger or sickness, he would offer the “Todah” sacrifice.

There were holiday sacrifices, which included the one offered while appearing at the Temple three times a year. This was the “Olaf Re’iya.”

On Passover, everyone partook of the “Korban Pesach.” This sacrifice as well as some of the others, were partially eaten by the one contributing it.

The daily sacrifices morning and evening were offered with many ingredients. The combination of these sacrifices as well as the incense that was offered, filled the air with a beautiful fragrance.

The story is told of sheep in Jericho, who sneezed because of these beautiful fragrances.

The Yom Kippur sacrifices that brought atonement to the people, were the highlight of the year. The special service on the holiest day of the year, had a huge impact on the entire nation. It was clear that the Korbanot filled their purpose of bringing the Jewish people closer to Hashem.

Derech Eretz

Pirkei Avot teaches us that דרך ארץ קדמה לתורה, that a prerequisite to the study of Torah, is that one must have good character. He must be polite and have good manners and should be respectful of his elders.

The Chazon Ish goes a step further by explaining that one’s motivation in doing good deeds or acts of kindness, is strictly for the sake of the Mitzva.

It is written in Psalms, סור מרע ועשה טוב, “Turn away from evil, and do good.” It is possible for an individual to be driven by the “do good” part of the verse, but he has not managed to “turn away from evil.”

He gives an example of someone who will dedicate every last remnant of his strength for the good of others, both for the individual and the community. This same individual might who is very intolerant, offends people with his speech, and has a tendency towards uncontrollable anger.

All of the good that he does is ruined by his lack of “Derech Eretz” and good character traits. It is not possible to accord praise, honor, and acclaim, to such a person.

This is a good example of the need to work on one’s Midot. This was what the Chazon Ish was trying to explain as to how one is able to achieve clarity and a correct perception of the world. “Being a Mentch” is not only a recommendation. It is an absolute requirement and prerequisite for acquiring Torah and all of the things that matter in this world.

Good Character-Good Perception

The Chazon Ish connected the need for man to perfect his character traits in order to refine his perception of the world. The goal is to be guided by one’s “Sechel,” or intellect, so that he will be able to get closer to Hashem.

He elaborates on this idea when he pointed out that man is guided by the forces of love and the forces of hatred. The coexistence of these forces is impossible.

This is the spiritual work that a person needs to do. There are hidden reasons that might lead a person towards loving his fellow Jew instead of hating him. These reasons might even exist in the subconscious , which makes it difficult for us to know ourselves.

There is an inexplicable reason why we might gravitate towards one person, and distance ourselves from others.

We must learn to use our common sense and be analytical in determining who we let into our lives. We must also recognize that hatred is a very negative character trait. We should pray that those who choose evil, decide to do Teshuva. Learning to love every Jew is a difficult task indeed.

The Chazon Ish chose to emphasize these traits of hatred and love, as a prerequisite of improving our character. And improving our character is an absolute must, towards achieving clarity and closeness to G-d.

Nissan-The Month of Redemption

During the time of the Temple, this was an exciting time of year. There was great anticipation as the winter was coming to an end, with Pesach on the horizon.

It was the obligation for all Jews to make their pilgrimage to Jerusalem to offer the Korban Pesach. The roads to Jerusalem were repaired and efforts were made so that all would be in a state of purity for the Passover holiday.

There was a feeling of a rebirth and a new beginning. This is why Pesach was known as חג האביב, the Holiday of Spring, and why the month of Nissan was considered the first of the months of the year. We also associate Nissan as the time of our Redemption.

Just like we were redeemed in Egypt in the month of Nissan, the future Redemption is likely to take place at this time as well.

We are living in incredibly miraculous times. It is said that when one is standing next to a mountain, he cannot appreciate how high it is. We have grown accustomed to daily events as if they are natural, when they are truly remarkable and are of biblical proportions.

Is it a coincidence that the war with Iran began on the Shabbat when we read Parshat Zachor, when we were commanded to wipe out Amalek. The war continued on the thirteenth of Adar, the day that was designated in the Megillah as the day we were to take revenge against our enemies.

The reality of being redeemed from the bondage of an oppressor like Iran in time for Pesach, is no less remarkable. It is our duty to open our eyes and appreciate how Hashem is protecting us, and is helping us defeat our enemies. Just as there was great anticipation during Temple times, we are also living in times of great anticipation. With G-d’s help, we will see all of our hopes become a reality.

Integrity of Public Figures

The very long Parshiot of Vayakhel and Pekudei, seem to be a kind of taking inventory in connection with how contributions were allocated.

A very successful public appeal was made, to gather all of the materials needed for the construction of the Mishkan. It was so successful that Moshe Rabbeinu had to tell the people to stop giving.

The lesson learned from these Parshiot, is the responsibility placed on public figures to keep their hands clean. This is particularly true when such leaders have access to large amounts of public funds. They must avoid the temptation of taking what is not theirs.

This was demonstrated by both Moshe Rabbeinu and the Prophet Shmuel. Moshe was careful to give a meticulous accounting of every single item used in the construction of the Mishkan. He even counted the hooks that were used for the curtains.

The Talmud in Masechet Brachot contrasted Shmuel to his disciple, Elisha. While the latter accepted the kind offer of the Shunamite woman, to lodge by her, Shmuel never accepted any offers that could be considered a benefit of being a prophet in Israel.

Both Moshe and Shmuel made declarations that they took nothing for themselves in their roles as leaders of the Jewish people.

Contrast this to a list of former American presidents, that listed their net worth before entering the presidency, and their net worth after their term in office.

A Jewish leader is taught that he is to serve his people with sincerity and devotion. He puts aside personal gain for the sake of Am Yisrael. Moshe and Shmuel set the standard that was meant to be followed for all time.

Kindling A Fire

There is some questioning as to the reason why the Melacha of kindling a fire, was written separately from the other thirty-eight constructive acts that were forbidden on Shabbat.

It seems that it was almost prophetic as to why kindling a fire was taught separately in the Torah. Perhaps Hashem foresaw that there might be some misunderstanding in interpreting this law.

This began to be a bigger issue with the discovery of electricity. It continues to be an area needing clarification in our technological world where e-mails and texting has become part of our every day life.

The debate centers around the question as to whether the use of electricity or our cel-phones constitutes an aspect of “kindling a fire,” on our holiest day of the week.

The accepted opinion of our credible modern day rabbinic authorities is that it is absolutely forbidden and this prohibition would be a Torah prohibition, that carries with it severe consequences.

My approach in trying to give a reasonable explanation, has to do with a second aspect of Shabbat. The first aspect would be that we define all prohibitions under the heading of “the thirty-nine Melachot” if Shabbat.

The second aspect of Shabbat comes from the Prophet Isaiah who tells us how to make the Sabbath day, “Oneg,” or a delight.

Our whole demeanor on this day is meant to be different from the other days of the week. Our speech is different as is the way we walk, and carry ourselves. A verbal business transaction is not a Melacha, but it is not in the spirit spoken of by Isaiah.

This also explains why the Rabbis coined the phrase, עובדא דחול, that it is a daily activity. We are to cherish this special gift of Shabbat. We need to make this day special. Refraining from the use of our computers, cel-phones, and electricity, adds to the holiness of the day. Using these things diminishes this holiness.

We see the wisdom of the Torah in singling out the kindling of a fire. Hashem understood that this would one day need clarification. That one day, is now!

Setting The Record Straight

It is interesting to note that the word, ויקהל, appears twice in close juxtaposition to one another.

The word is used with the pronunciation of “Vayikahel,” that they were gathered on Aharon, to demand that he build the Golden Calf.

The second time it was pronounced, “Vayakhel,” where Moshe gathered the עדת ישראל, “the congregation of Israel.” The Alshich wrote that Moshe Rabbeinu excluded the Eirav Rav, the mixed multitude, who were the instigators of this terrible sin.

Moshe gathered the nation to set the record straight as to their future. It was clear that the construction of the Mishkan was meant to be an atonement for the sin of the Golden Calf.

He wanted to reiterate the importance of Shabbat observance. Even though the construction of the Mishkan was a spiritual endeavor, Shabbat took priority. No work of any kind could be done on this day.

The Alshich further noted that there were thirteen different gifts brought in the construction of the Mishkan. This number had a double meaning. The number “thirteen” was equal to the word, ״Echad,” reflecting oneness and unity. It also was meant to show that there was a greater number of gifts and materials used for the Mishkan, than that was used in the Golden Calf.

All of this was an effort by Moshe to get the Jewish people back on track. They needed to get their priorities straight. They had to separate from the troublemakers, and focus on their role of bringing morality and sanctity to the world.

Sechel and Dimayon

The Chazon Ish believed that it was important for an individual to use the mental faculties he was given. He calls this, שכל, “Sechel,” or the use of one’s intellect.

He did make a very important point about the manner in which one uses his intellect. He cautions us that we be able to make the distinction between “Sechel” and “Dimayon,” which would be translated as “imagination.”

This refers to where the mind plays tricks on us. It convinces us that certain things are true, when they are not. We convince ourselves that these things are true, when it is all in our imagination, or “Dimayon.”

This is what might make someone obsessed with acquiring material wealth. His Dimayon convinces him that this is a worthy pursuit, even if it means neglecting his wife and children.

The mind can clearly play tricks on us. The Chazon Ish is warning us not to allow ourselves to be misled by our Dimayon. It might be a trick of the Yeitzer Hara to get us off course.

When we allow our Sechel to guide us, we are tapped in to a spiritual connection with Hashem. He will guide us on the correct path that will lead us to real joy and peace of mind.

The beauty of studying such books of philosophy, allows us to understand ourselves better, and helps us take the proper precautions to stay on the correct course in serving Hashem like we should.

Recognizing Hashem Through Creation

The Chazon Ish wrote a book titled, “Emuna Ve’Bitachon.” It speaks of how one is able to acquire faith and trust in Hashem.

He spends a great deal of time emphasizing the importance of contemplating creation. He begins by describing the human body and its perplexities.

The first area of focus should be on the eye. It should be seen as remarkable that these two organs are placed in a person’s head, and they are given the ability to see.

The Chazon Ish continues to describe other organs and limbs in the human body.

He then focuses on the digestive system and how food turns into energy. The human body is working overtime like a well oiled machine, that gives us life.

If this is not amazing enough, we are to take pause and recognize how G-d allowed procreation to take place. Somehow there is an attraction between the male and female species that creates a desire to continue the species. The nurturing nature of the mother requires great dedication and devotion.

It is our duty not to take any of these things for granted. When we examine all of this, the thinking man must come to the conclusion that there is a Creator that put all of this into motion.

This is the way that we acquire faith in G-d. It begins with not taking anything for granted, and seeing the Divine wisdom in everything that exists in the world.

When we have this awareness, we begin to be transformed to a different level. This becomes the stepping stone towards achieving higher and higher levels of spirituality.

Power of Shabbat

There are five consecutive Parshiot that deal primarily with the details of the construction of the Mishkan. It begins with Parshat Teruma until the end of Shmot.

There is a sudden interruption in these instructions, when the Torah tells us, אך את שבתותי תשמורו, “But you shall observe My Shabbat.” This is the source for the “Thirty nine Melachot of Shabbat.”

Because this Pasuk is placed in the middle of Tabernacle instructions, it is derived that the thirty-nine activities necessary for this construction, would be the constructive acts forbidden on the Sabbath.

We are also told that Shabbat is a sign of the covenant between Hashem and the Jewish people. It is a magical day where we are given a נשמה יתירה, an extra soul, where we feel spiritually invigorated by the sanctity of the day.

The words that are part of our Shabbat Kiddush in the morning, have special meaning. ושמרו בני ישראל את השבת, “The Children of Israel” shall observe the Sabbath.” The Alshich commented that this is a hint to the power of Shabbat if it were to be observed by all of the Jewish people. No nation can prevail against us, if we all observe Shabbat. And if we observe to Shabbats in a row, the Redemption will come in a moment.

Moshe Rabbeinu rejoiced, ישמח משה, when he saw that what he knew intuitively, would be an integral part of Judaism. When he was the prince of Egypt, he told Pharoah that he would get more productivity from his slaves if he gave them a day off.

Describing the beauty and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. It must be experienced to appreciate the greatness of the day. May all Jews hurry the Redemption as they all begin to observe the holiest day of the week, the precious gift given to us by G-d.

Israel Is Kiddush Hashem

This Shabbat is the special Shabbat when we read Parshat Parah. This is all about the offering of the Red Heifer, whose ashes atoned for one who had come in contact with a corpse.

It is read before the month of Nissan. It was necessary for the entire nation to be in a state of purity, so that all could participate in the offering of the Korban Pesach.

The Hatarah comes from Ezekiel thirty-six. It speaks of a time when waters of purification will be sprinkled upon the entire Jewish nation.

It is the most Zionistic Haftarah in the Jewish calendar. It seems to be referring to the remarkable times that we are currently experiencing.

It speaks of a time when Hashem will decide, despite our not deserving it, that the House of Israel will be rebuilt.

There will be an in gathering of the exiles from the four corners of the earth. The land that was left fallow, will again produce beautiful fruits and grains.

The cities that were once desolate, will be filled with people, like the number of cattle and flocks brought to the Temple for the holidays. The greatest part of the prophecy describes how Hashem will remove from us, our hearts of stone, and replace it with hearts of flesh. “You will be My people, and I will be Your G-d.

This is a description of the Redemption that will be experienced in stages. As we see our enemies being defeated, we realize that this prophecy of great days for the Jewish people is at hand. All Jews from all over the world, must come home, to get a front row seat to witness these prophecies being fulfilled right before our eyes.

The Sin of the Golden Calf

Parshat Ki Tissa discusses the sin of the Golden Calf. This sin that took place only forty days after the revelation at Sinai, caused irrevocable damage to the Jewish people.

After the entire nation heard G-d speak, Moshe Rabbeinu ascended the mountain for forty days and forty nights. He was taught, and he remembered all of the details of the Written Law and the Oral Law.

When he left, the nation was on the level of Adam before the sin. Death would have been eradicated, and Satan would have no power over the Jewish people.

The instigators of this tragic sin, were the Eirav Rav, or mixed multitude. Although the Leviim killed 3000 people who actively worshipped the Golden Calf, many more worshipped in their heart.

Moshe Rabbeinu was warned that his people had become corrupted. The two tablets he was carrying flew out of his hands and the Golden Calf was destroyed.

The people regretted greatly that they had turned away from Hashem. Moshe Rabbeinu appealed to Hashem for their forgiveness, and his request was granted.

He reminded Hashem that they came from Egypt, that was a decadent place where idol worship was rampant. He also reminded Hashem of the covenant that He had made to Avraham, Yitzchak, and Yakov.

It was the fault of the Eirav Rav .

His strongest argument was that if Hashem would punish His people, it would be a desecration of His holy name. He would look weak in the eyes of the nations. They would misinterpret His actions and think that Hashem wasn’t strong enough to lead His people to Israel.

Moshe was also taught the Thirteen Attributes of Hashem that when mentioned, were capable of turning, “Din,” harsh judgement into “Rachamim,” mercy.

The Alshich mentioned that Moshe was blessed with 600,000 descendants through his grandson, Rechavia, son of Eliezer. His prayers were answered but the scar of the sin of the Golden Calf was never completely healed.

Achashveirosh Got A Pass

The great modern day Talmudist, Rav Adin Steinsaltz, also wrote a commentary on the Five Megillot. His explanation of the Book of Esther is quite fascinating.

There is one observation that is particularly interesting. Rav Steinsaltz was bothered by the fact that King Achashveirosh got off easy in the way that the Purim story was related. He should have been portrayed as a vicious Jew hater on the level of Haman.

Initially, it was clear that his hatred of the Jews had equaled, or even surpassed the open feelings expressed by Haman. Nevertheless, the narrative of the story was that he was never held accountable for his role.

We see this as well when Achashveirosh tells Esther on three occasions that he was willing to give her up to half of the kingdom. He was implying that he would not give her the half that included Jerusalem and the rebuilding of the Second Temple.

Rav Steinsaltz answered this question by referring more closely to the text. Mordechai and Esther were commanded by the king to write the events of the story in the chronicles of Persia and Media.

They could not write all of the actual details of the story, because it would make Achashveirosh look bad. After all, he repented and would ultimately father the son who would rebuild the Temple. It would not be appropriate to show ingratitude to the king who helped save the Jewish people.

It is somewhat ironic that the place where there was a little bit of inaccurate reporting in a place called, “Media.” Is it possible that some “fake news,” originated in Media? Political correctness was a factor as well, but all kidding aside, the overriding motivation of Mordechai and Esther was not to be ingrates, and a student of the Megilla, would be able to understand the accurate details on his own.

Give Credit Where Credit Is Due

There is a rabbinical statement made in the Talmud that says, “Anyone who says what he learned in the name of the one he heard it, brings redemption to the world.”

This refers to Mordechai, who informed Esther of the plot of Bigtan and Teresh to assassinate the king. Esther made certain that Mordechai was given credit for having saved the king’s life.

The special care she took in relating the story in Mordechai’s name, contributed to the redemption of the Jewish people from Haman’s evil plot.

The Talmud relates a story of the great Rav Yochanan who became very angry when he learned that his student, Rabbi Elazar, taught his Torah without mentioning his name.

Other rabbis tried to calm Rav Yochanan with great difficulty. It was only after he was told that Yehoshua taught Torah without mentioning that he was teaching what he had learned from Moshe Rabbeinu.

Just as it was obvious to all that Yehoshua’s Torah came from Moshe, everyone knew that Rabbi Elazar’s Torah had come from him. This argument did give Rav Yochanan comfort.

Nevertheless, he wanted to drive home the message of the importance of not taking credit for someone else’s brilliance. We should always be careful to give credit where credit is due. Not only is this proper etiquette, but the results could be far greater than we realize. In Mordechai and Esther’s case, it brought redemption to the Jewish people.