Taanit Esther

This week is Purim week. We begin with Taanit Esther on Monday, Purim celebrated in most of the world on Tuesday, and Shushan Purim on Wednesday. The Fast of Esther is extremely significant in terms of the turning point of the Purim story. Not only did Esther convince the entire Jewish people to fast for three days. And not only did she prevail upon everyone to do serious Teshuva. But the most significant aspect of Esther’s heroism, is how she was able to create Jewish unity. The Megillah tells us that Esther instructed Mordechai, לך כנוס את היהודים, “Go and gather the Jews.” She was speaking of uniting all of the Jews. On two other occasions, the Megillah uses a form of the words, נקהלו היהודים, that the Jews united themselves. So we see how the message of Taanit Esther is threefold. We see the importance of fasting and doing Teshuva, but we also see the importance of Jewish unity in overturning evil decrees against us.

היסח הדעת

Shavua Tov. Today’s Parsha dealt with the בגדי כהונה, the special garments worn by the Kohanim. Four garments were worn by the כהן הדיוט, the regular Kohein, and a total of eight garments for the כהן גדול. One of the special garments of the Kohein Gadol, was the ציץ, or headband on the forehead of the high priest. It was very special because it had Hashem’s holy name on it. The Torah says, והיה על מתחו תמיד, that it should be on the forehead all the time. The obvious meaning is that it shall be on his forehead. Why the word, “ תמיד”? We learn from the case of the ציץ, the concept of היסח הדעת, removing our awareness of this special Mitzva. The כהן גדול had to be constantly aware that the ציץ was on his forehead. We apply this principle to the Mitzva of תפילין. We are similarly expected not to have היסח הדעת while wearing תפילין. This rule of היסח הדעת is learned from the ציץ. We must not lose our concentration while performing important Mitzvot.

Two זכור’s

This coming Shabbat is פרשת זכור, where we fulfill the commandment of remembering Amalek. Of the four special Parshiot, this is the only one that carries with it a Torah obligation to hear this reading. If one cannot be in Shule on Shabbat, he can still make it up by hearing the Torah reading on Purim day. The Netivot Shalom quotes a Pasuk from Kohelet that says, זה לעומת זה עשה אלוקים, “This as opposed to this, has Hashem done.” This refers to the opposite extremes of this coming Shabbat Zachor. Both regarding Shabbat and Amalek, the Torah uses the word, “זכור” to remember Shabbat to keep it holy, and remember Amalek, for what they did to you. They tried to remove the holiness that you possess. Therefore, Shabbat Zachor is a clash between קדושה and טומאה. We are to be aware that Shabbat is essential that it be observed properly. Shabbat is the anchor that gives us the strength to fight against the impurities of the world as is manifest in Amalek.

Preparing for Shabbat

The Netivot Shalom repeatedly inserts the specialness of Shabbat, throughout his commentary on the weekly Parsha. He was of the opinion that true Shabbat observance was essential in creating a special bond with Hashem, known as Dveikut. An example of his approach is his very Chassidic approach in reinterpreting a saying of the Sages. It is fairly well known that it is written, מת בערב שבת, סימן יפה לו, that if one passes away on Erev Shabbat, it is a nice sign for him. This seems to indicate that the person was righteous. The Netivot Shalom has a completely different take on this rabbinic saying. He says that מת בערב שבת, is not talking about death at all. It refers to one who enters Shabbat with ביטול, self nullification. He minimizes his own importance. If one can do this, it is a very good sign for him. Such a person will be able to truly reap the benefits of Shabbat and will be spiritually elevated and rejuvenated with his Shabbat observance.

The Holy Ark

The instructions to build the ארון קודש have a great deal of symbolism. The Gemara in ברכות says that the Holy Ark teaches that one should not be one way with his heart and another with his mouth. He should be thoroughly truthful. This is learned from the fact that the ארון was made of three boxes, one inside the other. The first was gold, the second wood, and the third, gold. This shows that the inside (heart) and outside (mouth) were consistent. Rav Shlomo Mann זצ״ל made the observation that wood was the center of the ארון קודש. Unlike gold, wood grows. The wood represents Torah, עץ חיים היא, and the gold, its embellishment. The central focus of our lives should be to grow in Torah. These are the messages of the Holy Ark.

Special Holiness of Temple

The Netivot Shalom notes that the words, כאשר צוה ה׳ את משה, “As Hashem commanded Moshe, appears a total of eighteen times during the Parshiot related to construction of the Mishkan. This corresponds to the eighteen blessings of שמונה עשרה, and symbolizes the special bond between Hashem and the Jewish people. This bond was felt more strongly when there was a Mishkan or Temple in operation. We are further told that when Jews made their pilgrimage to Jerusalem for Pesach, Shavuot, and Succot, the Kohanim would carry the Shulchan with the Showbread to the entrance of the Heichal, for all to smell the still piping hot, fresh bread even after several days. The Kohanim would also open the curtains of the פרוכת so that visitors could get a glimpse of the כרובים, Cherubs, embracing on the Holy ark. These were further testimony of that special connection between G-d and the Jewish people, that was especially manifested in the Temple.

The Joy of Giving

The Netivot Shalom comments on the Pasuk, ויקחו לי תרומה, “And take for Me an offering.” Instead of “take for Me”, it should have said, “And give to Me”. There is an important lesson to be learned here about the whole idea of giving and doing Chessed. When one does an act of kindness in helping another Jew, he is not only giving of himself, but he may be receiving much more than he is giving. A person needs to understand that giving is what leads one to a sense of contentment and satisfaction. A selfish person that never gives of himself, will never find happiness. All of his worldly possessions will not help in his pursuit of joy. This is the idea that is learned from the appeal for the Mishkan. One takes with him the Mitzva of contributing, which is very likely greater than the gift itself.

Temple of Shlomo

Shavua Tov. I always find fascinating the description of the Beit Hamikdash built by Shlomo Hamelech. Today’s Haftarah was from King I, Chapters five and six. We are told that it took Shlomo seven years to build his Temple. He employed numerous גרי תושב, resident strangers, who kept the Seven Noachide Laws. There were 70,000 נושאי סבל, who carried burdens. And there were another 80,000 who were חוצבי בהר, who hewed in the mountain. Historians claim that the area around שער שכם, Damascus Gate, was a quarry. They devised a system where these massive stones were brought from there to the Temple Mount. Some of these stones can still be seen today, which shows how remarkable the Temple construction actually was. Another significant historical verse comes in Chapter six, where we are told that it came to pass 480 years after the Exodus from Egypt, the Temple of Shlomo was completed. The study of the Temple and longing for it to be rebuilt, will help make the Third Temple a reality, G-d willing.

Five Temple Parshiot

This Shabbat we begin the first of five Parshiot that detail the construction of the Mishkan. Parshat תרומה focuses on the vessels used in the Temple and the construction of the courtyard. In our history, it has been 3,332 years since we left Egypt. Of those years, we had either a Temple or Mishkan operating for 1310 of those years. This means that we have been in Exile for much more than half of our history. This makes the five Parsha emphasis on Mishkan construction that much more puzzling. There is so much detail given on all aspects of the construction, with an accounting of all materials used. The Netivot Shalom writes that the reason for this is that we reap great spiritual rewards by studying these laws. When we read about the קרבנות in our Siddurim, we receive the reward as if we actually offered these sacrifices. But the most important reason for delving into the study of Temple service and its construction, is that it elevates us above the material, mundane world that we live in, and connects us to a higher, more spiritual existence. This is why we devote five Parshas to study about this sacred aspect of Judaism.

שבועה

We learn from last week’s Parsha, the effectiveness of the שבועה, or oath, as an effective mechanism in settling disputes. The reason why this was so effective is that people did not want to make a שבועה. They understood the seriousness of swearing in Hashem’s name and the consequences of making a false oath. The mere threat of being told they would need to swear, was enough to make them come clean and admit the truth. This was often used when there was an argument regarding a loan that was due. One party claimed he was not paid back and the other insisted he did pay back the loan. If the lender swore he wasn’t paid back, he would be believed. Similarly, custodians, or שומרים, would have to swear if the article they were guarding was lost or stolen. This was referring to a שומר חינם, where he did not receive a wage. The Torah obligated him to swear that he was innocent of any wrongdoing. The שבועה worked when people were honest and they feared Hashem. I would like to think that people share those same convictions today. I hope so.

Kiddush for Women

There is an opinion that Kiddush that is said on Friday night is one of the few blessings that are commanded from the Torah. Everyone knows that ברכת המזון is from the Torah and some add the blessings recited in the morning before learning Torah, are also from the Torah. All other Brachot are from the Rabbis. Regarding Kiddush, it is learned from the words, זכור את יום השבת, “Remember the Shabbat day.” The Rabbis interpret this to mean, זכרהו על היין, remember it with wine. Based on this, they further add that those who are obligated with שמירה, observing Shabbat, are also commanded with זכירה, remembering Shabbat. From here we learn, that women have an equal obligation to hear Kiddush on Shabbat.

Judgement is Hashem’s

Parshat משפטים emphasizes the important role the judge plays in society. The Rabbis say that when a judge judges true judgement, it’s as if he is a partner with Hashem in creation. Despite the fact that we are taught that we are to go to a Jewish court to decide money matters and other disputes, there is also the realm of כי המשפט לאלוקים, that the ultimate judge is Hashem. A case in point was one brought before the Baal Shem Tov. One of his followers complained bitterly that he lost a case in court and was forced to pay money that he didn’t really own. The Baal Shem Tov consoled his student by telling him that he may not have owed the man money in this lifetime (גלגול), but he did owe him in a previous lifetime. Life is complicated. It is our job to try to do the right thing. But we must accept that there is a Higher Force that is really running the show!

Four Parshiot

The Netivot Shalom dedicates a section of his commentary on the ד׳ פרשיות, the four special Parshas that we began this past Shabbat. He points out that each of these four Parshas, reflect the observance of a particular Mitzva that is not applicable while we are in Galut, in the absence of a Beit Hamikdash. The half-shekel that we give before Purim is זכר למחצית השקל, to remember what was done in the Temple. The actual מחצית השקל was meant to be used for the Temple treasury. The commandment to remember Amalek does apply today. However, the actual elimination of Amalek will take place when there is a king in Israel. Parshat פרה was all about being cleansed of our impurities by way of the Red Heifer. This, too, will come about when we are ready to build the Third Temple. Parshat החודש, that is the commandment to sanctify the new month, applied only when there was a Sanhedrin. Once the Sanhedrin disbanded in the fourth century in Tiberias, a fixed calendar was created. The ultimate purpose of these special four Parshiot was to create a longing for the Geula. They are read on Shabbat, which is the day of דבקות, cleaving to Hashem. The reading of these Parshas, each with its own special Mitzva, is meant to elevate us and make us worthy of being able to actualize each of these four special Mitzvot.

Holiness of Civil Laws

Shavua Tov. The Netivot Shalom points out how the various civil laws of פרשת משפטים, are sandwiched between last week’s description of the revelation at Mount Sinai, and a continuation of what took place on הר סיני, at the end of today’s Parsha. The reason for this is to emphasize the holy nature of even the every day practical laws. Such things as being honest in business matters and treating the less fortunate with respect, might seem obvious to any caring society. However, when such laws are observed in the context of Torah from Sinai, they acquire an added sanctity. This is another proof of why the Rabbis say that Jews are capable of achieving holiness, while the Gentile is able to achieve righteousness. The Netivot Shalom goes further in explaining that every Jewish soul yearns to observe Mitzvot. It is essential that we be aware that just as the body has its needs for its sustenance, the soul also has needs to be fed its spiritual food. Everything is a matter of perspective. The perspective that we are to learn from משפטים, is to see the Kedusha in performing even the simple civil laws.

Parshat Shekalim

This week’s Parsha is משפטים as well as פרשת שקלים. When we arrive at Parshat Shekalim, we are beginning the period of the Chagim and it signals that winter and its darkness is ending, and the light of spring is near, with hopes for joy and redemption. Many connect Shekalim with Purim as Haman offered Achashveirosh 10,000 Shekalim for permission to annihilate the Jews. Nevertheless, the Mitzva to donate a half Shekel, had nothing to do with Purim. It was a Torah commandment that was to be observed every year at the beginning of the month of Adar. Tables were set up all over Israel designated for the collection of this half shekel. The monies that were collected were used for the maintenance of the Beit Hamikdash and for public sacrifices. This way the entire population had a share in these sacrifices. There was also a degree of accounting needed to be done by the גזבר, Temple treasurer. He needed to be certain that all of the previous year’s donations were used up before the end of Adar, and the new Shekalim would begin to be used when Nissan began. Parshat Shekalim is the first of four special Parshiot between now and Pesach. It is always encouraging when we discuss Temple service as it feels that we are close to performing such services again, with Hashem’s help.

Men of Distinction

It is always interesting how the weekly Parsha relates to current events. It struck me that Yitro’s description of the qualities of those taking public positions might be a tad different from those currently running for office. There are four qualities required for one to be a leader in Israel. First, he needs to fit the description of אנשי חיל, men of valor. The Mechilta calls them, בעלי הבטחה, people who keep their word and a promise is a promise. The second quality is יראי אלוקים, G-d fearing people, who are eager to find ways to פשרה, compromise. (Just like Avigdor Lieberman!) The third quality is that they be אנשי אמת, men of truth. Rashi says that these are men who gain the confidence of the masses, where people believe that they can be relied upon. And the final quality is שונאי בצע, that שונאים ממונם בדין, that they hate their own money in court. This means that they are of such a high moral standard, that they cannot be bribed, and they are not influenced by money. Wouldn’t it be nice if all those running for office, followed the criteria for leadership of Moshe’s father in-law, Yitro!

Baruch Hashem

Yitro is the first person in the Torah to say the words, ברוך ה׳. This was his response when he heard about the great things that the Jewish people witnessed. Some say that he was told about קריעת ים סוף, the splitting of the Red Sea as well as מלחמת עמלק, the war with Amalek. Others before him, burst into שירה, song, as was done after the Egyptians were drowned at the Red Sea. There were several who built a מזבח, an altar, and offered sacrifices, to give thanks for Hashem’s salvation. Leah was the first to give thanks for טבע, the natural order of things, when Yehuda was born, הפעם אודה את ה׳, this time I will give thanks to Hashem. But it was Yitro, the convert, who taught us to bless G-d with the words, ברוך ה׳, upon hearing good news. The Talmud in Sanhedrin, says that this was a גנאי, a negative point, against the 600,000 Jews that they needed to be taught by Yitro to say ברוך ה׳. They should have known this on their own. The lesson here is clear. We must realize that every success and bit of good news in our lives, is a direct Chesed from Hashem. As taught by Yitro, we must always acknowledge this Chesed with the words, ברוך ה׳.

No Idleness

There is a Midrash that comments on an aspect of the commandment to observe Shabbat. The question is asked as to why was it necessary for the Torah to tell us ועשית כל מלאכתך, that we should complete all of our work, if we were already told, ששת ימים תעבוד, that six days shall you labor? The answer given by the Midrash is that one who has abandoned fields or courtyards, should busy himself with them. Because, as the Midrash continues, אין אדם מת אלא מתוך הבטלה, that a primary cause of death for man is idleness. The worst thing for a person is to do nothing. The תורה תמימה adds that one should find work to do even if it is not absolutely necessary to avoid the idleness that can kill a person. Studying Talmud serves two purposes. It allows one to perform the Mitzva of learning Torah, and it stimulates and sharpens the mind. Isn’t it fascinating how well Chazal understood the human being and his physical and emotional needs!

Achieving Ahavat Yisrael

There is an interesting idea brought in the Tanya, regarding achieving true אהבת ישראל, loving every Jew. The Tanya explains that it is necessary for an individual to focus on his רוחניות, spirituality, and minimize his emphasis on גשמיות, physicality. When one becomes primarily a spiritual being, he is able to understand and implement loving every Jew. However, when an individual’s existence is all based on the physical, his expression of love is what is referred to as תלויה בדבר, dependent on something. He cannot love on a higher level because his obsession with materialism does not allow him to relate to others, on any level other than the physical. This might explain why there is such a large gap between the secular and the religious. A truly religious is, by definition, a spiritual being. He can achieve ואהבת לרעך כמוך, loving your neighbor as yourself, towards every Jew. But the one obsessed with the physical cannot relate to the spiritual being. Hence, the gap and difficulty in understanding one another. This is an interesting observation, and something worth thinking about.

Judaism Began on Sinai

Shavua Tov. Today’s Parsha has a small reference to Moshe’s two sons, Gershom and Eliezer. We never really hear much about them and how they progressed. I once heard a Dvar Torah from my friend, Yakov Bauman, ז״ל, that the reason why they never gained any great notoriety was because they missed out on the revelation at Har Sinai. Had they been there, they would have been transformed to a higher level of sanctity. The revelation at הר סיני is the foundation upon which Judaism stands. Its acceptance as a real event that occurred is the primary reason why we believe that our religion is Divine. Because we believe that the Oral Law was also given on Sinai, we accept all of the specifics of Judaism down to the last detail. It has nothing to do with whether or not we agree with the Mitzvot. It has everything to do with the fact that these laws come from Hashem, and we are too small and insignificant to argue with them. This acceptance of Sinai is critical and is a leap of faith. Had we actually been there, it would be easier. But the knowledge that our ancestors were there, and we were there in spirit, should be enough motivation to enthusiastically observe the entire Torah.