Showing posts with label Purim. Show all posts
Showing posts with label Purim. Show all posts
Monday, February 24, 2014
INSIGHTS INTO THE MEGILLA - THE BEHALA OF THE PERSIAN
There are numerous lessons that can be gleaned from a close analysis of Megillas Esther. One of the less discussed aspects of the Megilla is the fact that it is one of the main accounts of the second Galus (exile), that of Paras and Madai. It is extremely important to understand the nature of the four exiles because they represent the basic forms of evil in the world. We see this from the Medrash's explanation of the second verse in Chumash. The Torah states: "And the earth was tohu and bohu , with darkness upon the surface of the deep; and the Divine Presence hovered upon the surface of the waters." The Medrash reveals to us a deeper allusion of the passuk. "..'The land was tohu', this is the Kingdom of Bavel, as it says, 'I have seen the land and behold it is tohu.' And bohu, this is the kingdom of Madai, as it says, 'And they rushed (vayavheelu) to bring Haman.' ...
The Maharal explains that right at the outset of creation, there were four aspects of evil that permeated the world, and these were exemplified by the four nations who exiled the Jewish people. Accordingly, it is very important to understand the specific aspect of evil of each nation of exile. What is the unique feature of the Persians? The Medrash describes them as representing the word 'bohu' in the verse, which relates to the word in Megillas Esther of 'vayavheelu'. This comes from the root of the word, 'behala'. which has no single translation in English; it relates to rashness, confusion and rushed behavior.
Why does the Medrash characterize the Persians as exemplifying the trait of behala? The Be'er Yosef offers a number of examples of the Persian’s behavior that demonstrate that they possessed this destructive trait. He brings the gemara in Megilla that describes the Persian King, Achashverosh, as one who constantly changed his mind, because of hasty decisions.. We see this when he rapidly has his wife Vashti killed, and then soon after, regrets his decision. Similarly, he swiftly orders the execution of Haman. One Rav explained that had Haman gone through a judicial process it is likely that Achashverosh would have calmed down and refrained from executing him. This rashness was not limited to the King. The gemara further states that when the King sent out the letter ordering the murder of the Jews in several months' time, the people would have killed them immediately if not for their suspicion about such letters. The Be'er Yosef points out that it was this trait of behala that posed such a danger to the Jewish people in this Galus, because when a person acts rashly, there is the risk that he will make drastic and often damaging decisions.
We see the seriousness of the trait of behala most starkly in the rebuke that Yaakov Avinu gave to his son, Reuven. Many years earlier, Reuven had sinned by moving Yaakov's bed. Yaakov criticized him for the rashness of his action. As a result of this character trait, Reuven lost his right to the bechora (first-born), his role as King, and his status as the Kohen (priest). It is evident from the harsh consequences of his momentary rashness, that the trait of behala is considered highly damaging. Rashness causes a person to make impulsive decisions without giving sufficient consideration to the consequences of one's actions. This seems to have been Yaakov's criticism of Reuven's action in moving his father's bed. He acted impulsively without considering the consequences of his actions.
It is evident that rash behavior is clearly the cause of much of the negativity that plagues relationships. Hurtful words are usually said on the spur of the moment, as are outbursts of anger. By refraining from acting or reacting immediately to events, a person can eliminate much of the dangerous rashness that causes so much damage. In this vein, Rav Chaim Shmuelevitz zt"l explains that the antidote to the trait of behala is provided by the Mishna in Avos: "Be deliberate in judgment." This teaches us that one should carefully assess his actions carefully before he performs them.
We learn from the Megilla that the second Galus was characterized by the trait of behala. This remains a trait that plagues our lives. May we all merit to overcome it.
MEGILLA – RASHI INSIGHTS
Megilla Esther, 1:1: “And it was in the days of Achashverosh: he is Achashverosh who ruled from Hodu to Cush over a hundred and twenty seven provinces.”
Rashi, 1:1: sv. He is Achashverosh: He [remained] in his evil from the beginning until the end.
In the first verse in the Megilla, Rashi reveals an allusion to the nature of King Achashverosh, one of the main characters in the story. He teaches us that Achashverosh was an evil person at the beginning of the story and remained evil till the very end. Two questions arise: Firstly, every detail in the Megilla teaches us a message that is connected to the theme of Purim – in what way is the fact that Achashverosh remained evil relevant to the lessons of Purim? Secondly, why, of all the many reshaim who feature in the Tanach is Achashverosh one of the only ones to be singled out for this particular criticism?
By answering the second question we can then understand the first as well. It seems that there are two very significant factors that can cause a wayward person to change his ways; the first is exposure to righteous people. The Torah instructs us to cleave to talmidei chachamim and Chazal speak at length of the importance of spending as much time as possible with great people because one can learn from their righteous behavior and see first-hand the results of living a spiritual life. A second possible catalyst for teshuva is the events surrounding us; when a person is involved in events that seem to be guided by the Divine Hand, he has the opportunity to respond to the Divine message and change his ways.
Achashverosh merited both opportunities; He married the righteous Esther, whose greatness could not have been hidden from him despite her secretive nature. Moreover, his main advisor towards the end of his life was Mordechai HaTzadik, one of the greatest Sages of the time. Achashverosh also had the good fortune to be one of the players in the remarkable Purim story - the account of how the very existence of the Jewish people was threatened, and yet everything was miraculously turned on its head.
It would be difficult to not be positively affected by such great people and by being part of such a miraculous story. Yet Achashverosh remained the same, greedy, selfish person at the end of the story and indeed the end of his life. One proof of this is mentioned by the Gemara is found in one of the very last verses in the Megilla: “And King Achashverosh placed a tax on the land and the islands.” The commentaries explain that when he married Esther he reduced the taxes on his Kingdom so that her home nation might reveal itself to him in order to benefit further from its new connection to the King. At the end of the story he knew her identity, therefore he raised the taxes again. This demonstrates that at the climax of the Purim story all Achashverosh could think about was money. Another indication that he remained evil is that he never committed to rebuilding the second Temple despite the great benefits he derived from Mordechai and Esther.
We can now understand the connection between Achashverosh’s flaw and the Purim story. The lesson of Purim is to see the Divine Providence even in a time of Hester Panim (when HaShem’s Presence is hidden) and to increase our awareness of HaShem in our own lives. Yet it is insufficient if that newfound recognition remains in the realm of the mind and heart. It must bring about an enhancement in one’s Avodas HaShem. The example of Achashverosh teaches us how not to respond to Divine Providence – remaining oblivious to HaShem’s messages and engulfed in base lusts and desires.
Wednesday, February 29, 2012
PURIM - MISHLOACH MANOS AND MATANOS LA’EVYONIM
Among the unique features of Purim are the mitzvos of giving to one’s fellow Jew. We are obligated to give mishloach manos and matanos la’evyonim. No other festival requires such chesed. What is the thematic connection between these mitzvos and Purim?
When Haman approaches Achashverosh with a plan to destroy the Jewish people, he outlines why they do not deserve to live: “There is one nation scattered and dispersed among the peoples.” The commentaries explain that Haman’s criticism of the Jews was accurate and helped convince the king that Hashem would not protect them. Haman argued that the Jews were not unified, so they lacked the Divine protection they merited when they were.
Accordingly, one of the most powerful ways of annuling the decree of destruction from Above was to reunify the Jewish people. Rav Yehonasan Eibschutz, ztz”l, explains that this was Esther’s intention when she instructed Mordechai: “Go, assemble all the Jews to be found in Shushan, and fast for me.” She recognized that only a concerted effort could overturn the decree.
This approach succeeded. Indeed, according to the Vilna Gaon, ztz”l, several verses in the megillah demonstrate that the Jews displayed great unity when they finally gained the upper hand against their enemies. “The rest of the Jews throughout the king’s provinces gathered together and defended themselves (amad al nafsham).” The Gaon notes that the verb amad is singular, for they were completely unified, as if they were one entity. Soon afterward, when Mordechai instituted the festival of Purim, “The Jews undertook (kibel) to continue the practice they had begun….” Again, the word kibel is singular. The Sifsei Chaim adds a similar explanation to the famous verse in which, according to Chazal, the Jews willingly reaccepted the Torah: “They affirmed and undertook… to observe these two days….” The Hebrew term for “undertook” is read as kiblu, in the plural form, but it is written as kibel, in the singular, because they accepted the Torah in complete unity.
Given the significance of unity in the Purim story, it is easy to understand why Chazal instituted mitzvos in the interpersonal realm. Purim reminds us of the importance of unity within the Jewish people. Giving to our fellow Jews helps us care more about them. Moreover, it is not enough to give to one’s friends; he must not ignore the destitute, who are easily forgotten. Therefore, in addition to mishloach manos, Chazal obligated us in matanos la’evyonim.
We now understand that disunity was a key factor in the decree against the Jews and that unity played a significant role in averting this decree. However, why were the Jews were so lacking in unity, and how were they were able to rectify this flaw? The Sifsei Chaim addresses this issue by citing Rabbeinu Yonah’s interpretation of a verse in Mishlei. Shlomo HaMelech writes: “L’ta’avah yevakesh nifrad….” Rabbeinu Yonah explains this verse to mean that a person who follow his desires will become alienated from his friends. For one’s natural desires are inherently self-serving and clash with everyone else’s. Accordingly, if a person cares only about himself, his goals will diverge from others’. A society full of such people possesses no unity. Haman understood that the Jewish people had become influenced by the ideologies and desires of its various host countries. Therefore, says the Sifsei Chaim, Haman stressed to Achashverosh that the Jews were “scattered and dispersed among the nations,” for that was the cause of their disunity. Each Jew’s goals were influenced by those of the surrounding societies, so there was no unity within the Jewish people as a whole.
Rabbeinu Yonah continues that the key to unity lies in a common goal: serving Hashem. The Jews’ role in the world is to promote this goal. When they do so, contention and competition dissipate, allowing them to focus on Hashem’s will. Thus, when the Torah was given at Sinai, the Jews were so unified that they were “like one man with one heart,” for they all focused on accepting the Torah; had they quarreled, they could have accepted it properly.
Esther recognized that the Jewish people’s disunity stemmed from divergent goals, which in turn stemmed from self-interest. Accordingly, she gathered the people together to fast. Abstaining from food and drink can reduce a person’s attachment to his physical desires and help him focus on Hashem. Thus, fasting helped the Jews reconnect with their true, common goal of doing Hashem’s will.
Similarly, it is no coincidence that the unity the Jews achieved when they fought their enemies came about after fasting on the thirteenth of Adar. Again, fasting weakened their own selfish desires and focused everyone on Hashem. Moreover, this level of unity enabled them to reaccept the Torah.
With this insight into the connection between physical desires and disunity, we can now gain a deeper understanding of mishloach manos and matanos la’evyonim. To reattain the level of unity that the Jews reached, we must detach ourselves from these desires. This task is especially difficult on Purim, when we greatly involve ourselves in the physical world. Giving gifts and money to our fellow Jews is an excellent way of not getting pulled down into the selfishness that results from self-gratification. By thinking about and giving to others, we can ensure that our eating and drinking place us closer to Hashem, not farther from Him.
Purim reminds us of the importance of Jewish national unity. May we focus all our energies on the common goal of fulfilling Hashem’s will.
When Haman approaches Achashverosh with a plan to destroy the Jewish people, he outlines why they do not deserve to live: “There is one nation scattered and dispersed among the peoples.” The commentaries explain that Haman’s criticism of the Jews was accurate and helped convince the king that Hashem would not protect them. Haman argued that the Jews were not unified, so they lacked the Divine protection they merited when they were.
Accordingly, one of the most powerful ways of annuling the decree of destruction from Above was to reunify the Jewish people. Rav Yehonasan Eibschutz, ztz”l, explains that this was Esther’s intention when she instructed Mordechai: “Go, assemble all the Jews to be found in Shushan, and fast for me.” She recognized that only a concerted effort could overturn the decree.
This approach succeeded. Indeed, according to the Vilna Gaon, ztz”l, several verses in the megillah demonstrate that the Jews displayed great unity when they finally gained the upper hand against their enemies. “The rest of the Jews throughout the king’s provinces gathered together and defended themselves (amad al nafsham).” The Gaon notes that the verb amad is singular, for they were completely unified, as if they were one entity. Soon afterward, when Mordechai instituted the festival of Purim, “The Jews undertook (kibel) to continue the practice they had begun….” Again, the word kibel is singular. The Sifsei Chaim adds a similar explanation to the famous verse in which, according to Chazal, the Jews willingly reaccepted the Torah: “They affirmed and undertook… to observe these two days….” The Hebrew term for “undertook” is read as kiblu, in the plural form, but it is written as kibel, in the singular, because they accepted the Torah in complete unity.
Given the significance of unity in the Purim story, it is easy to understand why Chazal instituted mitzvos in the interpersonal realm. Purim reminds us of the importance of unity within the Jewish people. Giving to our fellow Jews helps us care more about them. Moreover, it is not enough to give to one’s friends; he must not ignore the destitute, who are easily forgotten. Therefore, in addition to mishloach manos, Chazal obligated us in matanos la’evyonim.
We now understand that disunity was a key factor in the decree against the Jews and that unity played a significant role in averting this decree. However, why were the Jews were so lacking in unity, and how were they were able to rectify this flaw? The Sifsei Chaim addresses this issue by citing Rabbeinu Yonah’s interpretation of a verse in Mishlei. Shlomo HaMelech writes: “L’ta’avah yevakesh nifrad….” Rabbeinu Yonah explains this verse to mean that a person who follow his desires will become alienated from his friends. For one’s natural desires are inherently self-serving and clash with everyone else’s. Accordingly, if a person cares only about himself, his goals will diverge from others’. A society full of such people possesses no unity. Haman understood that the Jewish people had become influenced by the ideologies and desires of its various host countries. Therefore, says the Sifsei Chaim, Haman stressed to Achashverosh that the Jews were “scattered and dispersed among the nations,” for that was the cause of their disunity. Each Jew’s goals were influenced by those of the surrounding societies, so there was no unity within the Jewish people as a whole.
Rabbeinu Yonah continues that the key to unity lies in a common goal: serving Hashem. The Jews’ role in the world is to promote this goal. When they do so, contention and competition dissipate, allowing them to focus on Hashem’s will. Thus, when the Torah was given at Sinai, the Jews were so unified that they were “like one man with one heart,” for they all focused on accepting the Torah; had they quarreled, they could have accepted it properly.
Esther recognized that the Jewish people’s disunity stemmed from divergent goals, which in turn stemmed from self-interest. Accordingly, she gathered the people together to fast. Abstaining from food and drink can reduce a person’s attachment to his physical desires and help him focus on Hashem. Thus, fasting helped the Jews reconnect with their true, common goal of doing Hashem’s will.
Similarly, it is no coincidence that the unity the Jews achieved when they fought their enemies came about after fasting on the thirteenth of Adar. Again, fasting weakened their own selfish desires and focused everyone on Hashem. Moreover, this level of unity enabled them to reaccept the Torah.
With this insight into the connection between physical desires and disunity, we can now gain a deeper understanding of mishloach manos and matanos la’evyonim. To reattain the level of unity that the Jews reached, we must detach ourselves from these desires. This task is especially difficult on Purim, when we greatly involve ourselves in the physical world. Giving gifts and money to our fellow Jews is an excellent way of not getting pulled down into the selfishness that results from self-gratification. By thinking about and giving to others, we can ensure that our eating and drinking place us closer to Hashem, not farther from Him.
Purim reminds us of the importance of Jewish national unity. May we focus all our energies on the common goal of fulfilling Hashem’s will.
PURIM - KEEPING HOPE
The Gemara tells us that the terrible decree to destroy the Jewish people in the Purim story was a punishment for the Jews’ partaking of the banquet of Achashverosh. Throughout the period of the first Beis HaMikdash, the prophets rebuked the Jewish people for terrible sins, including idolatry, yet the nation never sentenced to universal destruction. Why such a drastic punishment for the seemingly minor offense of eating at the king’s banquet?
To answer this question, let us first discuss Achashverosh’s intentions in throwing such a lavish party. Chazal tell us that the drinks were served in the vessels used in the Beis HaMikdash. The king even donned the clothes of the Kohen Gadol. What was Achashverosh trying to achieve? Rav Chaim Halpern, shlita, explains that until this point, Achashverosh had been worried about the prophecy of Yirmeyahu that the Jewish people would return to Eretz Yisrael and rebuild the Beis HaMikdash seventy years after its destruction. The king calculated that seventy years had now passed without any sign of the prophecy’s fulfillment. Consequently, he held the feast on the exact day that he had calculated was the “deadline.” He was telling the Jews to give up on the Beis HaMikdash and focus on an alternative source of happiness: his kingdom. Therefore, he dressed up as the Kohen Gadol to show that he was their new leader, and he gave them the Temple vessels to show that there was no point in waiting any longer for the Beis HaMikdash to be rebuilt.
Unfortunately, the Jewish people accepted the king’s message and joined in the banquet, even drinking from the holy vessels. The Jews lost hope. They abandoned their desire for a second Beis HaMikdash and turned to a new future, as loyal subjects of the king and his empire. In effect, they gave up on their unique role as the Chosen People, the “light unto the nations.” They forsook any hope of returning to Eretz Yisrael and the Beis HaMikdash. They did not realize that the Jewish people’s very right to existence is based on its unique role in the world. Hashem cherishes this nation because of its willingness to serve as an am segulah, teaching the world about Him. Having rejected this role, the Jews automatically lost their reason to be. Measure for measure, they were sentenced to destruction.
How did the Jewish people overturn this decree? The Gemara tells us of the conversation that took place when Haman came to inform Mordechai of how the king wanted to honor him. Haman found Mordechai learning Torah. Haman asked, “What are you learning?” Mordechai answered, “When the Beis HaMikdash existed, a person who gave a minchah offering would bring a handful of flour, and it would atone for him.” Upon hearing this, Haman replied, “Your handful of flour will come and overturn my ten thousand silver shekalim.” The Gemara is very difficult to understand here. What was the significance of what Mordechai was learning, and why did it make Haman realize he would be defeated? The Ponevezher Rav explains that Haman knew his hope of success lay in the defeatism expressed by the Jewish people at the banquet. When he saw Mordechai teaching about the Beis HaMikdash, Haman realized that the Jews had repented and rekindled their desire for a new Temple. They still hoped to continue being the “light unto the nations.” And if the Jews had not given up on Hashem, He would not give up on them.
The nisayon of the Jews in the time of Purim was to maintain hope during trying times. This challenge continues to this very day, and when we fail, our enemies conclude that they can defeat us. The story is told of an infamous Arab terrorist serving time in an Israeli prison. While there, he considered renouncing terrorism, feeling that he could never succeed in destroying Israel. However, one Pesach, he saw an Israeli guard eating a pitah. Knowing that chametz was forbidden on Pesach, he asked why the Jew was not observing this law. The guard replied that such laws were no longer important. The terrorist then decided that a people that had given up its heritage could indeed be defeated.
In stark contrast, Napoleon was amazed to discover that the Jews still mourned the Beis HaMikdash on Tishah b’Av though it had been destroyed nearly 2,000 years earlier. A people so connected to its heritage would never be destroyed, he exclaimed.
We live in a time when despair threatens on many levels. For nonobservant Jews, the test is obvious: not to abandon their heritage by assimilating into secular culture. But the challenge applies to everyone in some form. First, one may be tempted to give up on the millions of secular Jews, arguing that they are irretrievably lost to assimilation. This attitude is of course incorrect, and experience has proven that secular Jewry can be quite easily reconnected to Judaism. Second, observance does not preclude despair. Indeed, the Jews who partook of the king’s banquet ate kosher food. A person can keep mitzvos and still wonder if there will ever be a third Beis HaMikdash and if Mashiach will really come. Moreover, despair can plague our personal lives, persuading us that we will never achieve greatness. Purim teaches us never to give up, both on the Jewish people and on ourselves. As long as we seek to remain part of Hashem’s nation, He will protect us from all our enemies.
To answer this question, let us first discuss Achashverosh’s intentions in throwing such a lavish party. Chazal tell us that the drinks were served in the vessels used in the Beis HaMikdash. The king even donned the clothes of the Kohen Gadol. What was Achashverosh trying to achieve? Rav Chaim Halpern, shlita, explains that until this point, Achashverosh had been worried about the prophecy of Yirmeyahu that the Jewish people would return to Eretz Yisrael and rebuild the Beis HaMikdash seventy years after its destruction. The king calculated that seventy years had now passed without any sign of the prophecy’s fulfillment. Consequently, he held the feast on the exact day that he had calculated was the “deadline.” He was telling the Jews to give up on the Beis HaMikdash and focus on an alternative source of happiness: his kingdom. Therefore, he dressed up as the Kohen Gadol to show that he was their new leader, and he gave them the Temple vessels to show that there was no point in waiting any longer for the Beis HaMikdash to be rebuilt.
Unfortunately, the Jewish people accepted the king’s message and joined in the banquet, even drinking from the holy vessels. The Jews lost hope. They abandoned their desire for a second Beis HaMikdash and turned to a new future, as loyal subjects of the king and his empire. In effect, they gave up on their unique role as the Chosen People, the “light unto the nations.” They forsook any hope of returning to Eretz Yisrael and the Beis HaMikdash. They did not realize that the Jewish people’s very right to existence is based on its unique role in the world. Hashem cherishes this nation because of its willingness to serve as an am segulah, teaching the world about Him. Having rejected this role, the Jews automatically lost their reason to be. Measure for measure, they were sentenced to destruction.
How did the Jewish people overturn this decree? The Gemara tells us of the conversation that took place when Haman came to inform Mordechai of how the king wanted to honor him. Haman found Mordechai learning Torah. Haman asked, “What are you learning?” Mordechai answered, “When the Beis HaMikdash existed, a person who gave a minchah offering would bring a handful of flour, and it would atone for him.” Upon hearing this, Haman replied, “Your handful of flour will come and overturn my ten thousand silver shekalim.” The Gemara is very difficult to understand here. What was the significance of what Mordechai was learning, and why did it make Haman realize he would be defeated? The Ponevezher Rav explains that Haman knew his hope of success lay in the defeatism expressed by the Jewish people at the banquet. When he saw Mordechai teaching about the Beis HaMikdash, Haman realized that the Jews had repented and rekindled their desire for a new Temple. They still hoped to continue being the “light unto the nations.” And if the Jews had not given up on Hashem, He would not give up on them.
The nisayon of the Jews in the time of Purim was to maintain hope during trying times. This challenge continues to this very day, and when we fail, our enemies conclude that they can defeat us. The story is told of an infamous Arab terrorist serving time in an Israeli prison. While there, he considered renouncing terrorism, feeling that he could never succeed in destroying Israel. However, one Pesach, he saw an Israeli guard eating a pitah. Knowing that chametz was forbidden on Pesach, he asked why the Jew was not observing this law. The guard replied that such laws were no longer important. The terrorist then decided that a people that had given up its heritage could indeed be defeated.
In stark contrast, Napoleon was amazed to discover that the Jews still mourned the Beis HaMikdash on Tishah b’Av though it had been destroyed nearly 2,000 years earlier. A people so connected to its heritage would never be destroyed, he exclaimed.
We live in a time when despair threatens on many levels. For nonobservant Jews, the test is obvious: not to abandon their heritage by assimilating into secular culture. But the challenge applies to everyone in some form. First, one may be tempted to give up on the millions of secular Jews, arguing that they are irretrievably lost to assimilation. This attitude is of course incorrect, and experience has proven that secular Jewry can be quite easily reconnected to Judaism. Second, observance does not preclude despair. Indeed, the Jews who partook of the king’s banquet ate kosher food. A person can keep mitzvos and still wonder if there will ever be a third Beis HaMikdash and if Mashiach will really come. Moreover, despair can plague our personal lives, persuading us that we will never achieve greatness. Purim teaches us never to give up, both on the Jewish people and on ourselves. As long as we seek to remain part of Hashem’s nation, He will protect us from all our enemies.
Sunday, February 26, 2012
THE BEHALA OF THE PERSIANS - INSIGHTS INTO THE MEGILLA
- There are numerous lessons that can be gleaned from a close analysis of Megillas Esther. One of the less discussed aspects of the Megilla is the fact that it is one of the main accounts of the second Galus (exile), that of Paras and Madai. It is extremely important to understand the nature of the four exiles because they represent the basic forms of evil in the world. We see this from the Medrash's explanation of the second verse in Chumash. The Torah states: "And the earth was tohu and bohu , with darkness upon the surface of the deep; and the Divine Presence hovered upon the surface of the waters." The Medrash reveals to us a deeper allusion of the passuk. "..'The land was tohu', this is the Kingdom of Bavel, as it says, 'I have seen the land and behold it is tohu.' And bohu, this is the kingdom of Madai, as it says, 'And they rushed (vayavheelu) to bring Haman.' ...
The Maharal explains that right at the outset of creation, there were four aspects of evil that permeated the world, and these were exemplified by the four nations who exiled the Jewish people. Accordingly, it is very important to understand the specific aspect of evil of each nation of exile. What is the unique feature of the Persians? The Medrash describes them as representing the word 'bohu' in the verse, which relates to the word in Megillas Esther of 'vayavheelu'. This comes from the root of the word, 'behala'. which has no single translation in English; it relates to rashness, confusion and rushed behavior.
Why does the Medrash characterize the Persians as exemplifying the trait of behala? The Be'er Yosef offers a number of examples of the Persian’s behavior that demonstrate that they possessed this destructive trait. He brings the gemara in Megilla that describes the Persian King, Achashverosh, as one who constantly changed his mind, because of hasty decisions.. We see this when he rapidly has his wife Vashti killed, and then soon after, regrets his decision. Similarly, he swiftly orders the execution of Haman. One Rav explained that had Haman gone through a judicial process it is likely that Achashverosh would have calmed down and refrained from executing him. This rashness was not limited to the King. The gemara further states that when the King sent out the letter ordering the murder of the Jews in several months' time, the people would have killed them immediately if not for their suspicion about such letters. The Be'er Yosef points out that it was this trait of behala that posed such a danger to the Jewish people in this Galus, because when a person acts rashly, there is the risk that he will make drastic and often damaging decisions.
We see the seriousness of the trait of behala most starkly in the rebuke that Yaakov Avinu gave to his son, Reuven. Many years earlier, Reuven had sinned by moving Yaakov's bed. Yaakov criticized him for the rashness of his action. As a result of this character trait, Reuven lost his right to the bechora (first-born), his role as King, and his status as the Kohen (priest). It is evident from the harsh consequences of his momentary rashness, that the trait of behala is considered highly damaging. Rashness causes a person to make impulsive decisions without giving sufficient consideration to the consequences of one's actions. This seems to have been Yaakov's criticism of Reuven's action in moving his father's bed. He acted impulsively without considering the consequences of his actions.
It is evident that rash behavior is clearly the cause of much of the negativity that plagues relationships. Hurtful words are usually said on the spur of the moment, as are outbursts of anger. By refraining from acting or reacting immediately to events, a person can eliminate much of the dangerous rashness that causes so much damage. In this vein, Rav Chaim Shmuelevitz zt"l explains that the antidote to the trait of behala is provided by the Mishna in Avos: "Be deliberate in judgment." This teaches us that one should carefully assess his actions carefully before he performs them.
We learn from the Megilla that the second Galus was characterized by the trait of behala. This remains a trait that plagues our lives. May we all merit to overcome it.
The Maharal explains that right at the outset of creation, there were four aspects of evil that permeated the world, and these were exemplified by the four nations who exiled the Jewish people. Accordingly, it is very important to understand the specific aspect of evil of each nation of exile. What is the unique feature of the Persians? The Medrash describes them as representing the word 'bohu' in the verse, which relates to the word in Megillas Esther of 'vayavheelu'. This comes from the root of the word, 'behala'. which has no single translation in English; it relates to rashness, confusion and rushed behavior.
Why does the Medrash characterize the Persians as exemplifying the trait of behala? The Be'er Yosef offers a number of examples of the Persian’s behavior that demonstrate that they possessed this destructive trait. He brings the gemara in Megilla that describes the Persian King, Achashverosh, as one who constantly changed his mind, because of hasty decisions.. We see this when he rapidly has his wife Vashti killed, and then soon after, regrets his decision. Similarly, he swiftly orders the execution of Haman. One Rav explained that had Haman gone through a judicial process it is likely that Achashverosh would have calmed down and refrained from executing him. This rashness was not limited to the King. The gemara further states that when the King sent out the letter ordering the murder of the Jews in several months' time, the people would have killed them immediately if not for their suspicion about such letters. The Be'er Yosef points out that it was this trait of behala that posed such a danger to the Jewish people in this Galus, because when a person acts rashly, there is the risk that he will make drastic and often damaging decisions.
We see the seriousness of the trait of behala most starkly in the rebuke that Yaakov Avinu gave to his son, Reuven. Many years earlier, Reuven had sinned by moving Yaakov's bed. Yaakov criticized him for the rashness of his action. As a result of this character trait, Reuven lost his right to the bechora (first-born), his role as King, and his status as the Kohen (priest). It is evident from the harsh consequences of his momentary rashness, that the trait of behala is considered highly damaging. Rashness causes a person to make impulsive decisions without giving sufficient consideration to the consequences of one's actions. This seems to have been Yaakov's criticism of Reuven's action in moving his father's bed. He acted impulsively without considering the consequences of his actions.
It is evident that rash behavior is clearly the cause of much of the negativity that plagues relationships. Hurtful words are usually said on the spur of the moment, as are outbursts of anger. By refraining from acting or reacting immediately to events, a person can eliminate much of the dangerous rashness that causes so much damage. In this vein, Rav Chaim Shmuelevitz zt"l explains that the antidote to the trait of behala is provided by the Mishna in Avos: "Be deliberate in judgment." This teaches us that one should carefully assess his actions carefully before he performs them.
We learn from the Megilla that the second Galus was characterized by the trait of behala. This remains a trait that plagues our lives. May we all merit to overcome it.
PROVIDENCE VERSUS CHANCE - MEGILLA INSIGHTS
One of the recurring themes in the story of Purim is the conflicting ideologies of the Jewish people and Amalek. The Jewish people believe that Divine Providence guides history, nothing is mere ‘coincidence’. In stark contrast, Amalek believe that everything happens by mere chance (mikreh). Rav Yaakov Kamenetsky zt”l brought out a fascinating idea with regard to this ideological clash. He began in Parshas Mikeitz, where Yaakov Avinu refuses to send Binyomin to Mitzrayim. He explained his fear that “perhaps a disaster will happen. Rav Kamenetsky noted that the Hebrew word for ‘happening’ of ‘mikreh’ is spelt here with an ‘aleph’. In Parshas Vayigash, Yehuda recalls the words of Yaakov to the Egyptian Viceroy . “If you also take this one [Biinyomin] from me, a disaster may happen..” On this occasion, the letter ‘aleph’ is omitted from the word, ‘mikreh‘. What is the reason for this change?
Rav Kamenetsky explains, that the regular spelling of the word, ‘mikreh’ is without an aleph, and in this form it refers to mere chance. However, when an ‘aleph’ is added, the word ’kara’ (call) is formed. This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence, rather everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word, ‘mikreh’. when Yaakov is speaking to Yehuda, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. When Yehuda was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.
Dayan Chanoch Erentrau shlita asked Rav Kamenetsky that a passuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance. After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach to find out what had happened. The Megilla writes, “And Mordechai told him about everything that had happened..” In this instance, the word, ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance.. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!
Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word, ‘mikreh’ and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represent the belief that everything is mere ‘mikreh’ (chance).
On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of HaShem in their midst, when they exclaimed, “is HaShem amongst us or not?!” When the Jewish people attribute events to chance, HaShem measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of HaShem’s presence amongst them due to the loss of the Temple and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that HaShem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see HaShem’s Hand in everything that takes place around us.
Rav Kamenetsky explains, that the regular spelling of the word, ‘mikreh’ is without an aleph, and in this form it refers to mere chance. However, when an ‘aleph’ is added, the word ’kara’ (call) is formed. This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence, rather everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word, ‘mikreh’. when Yaakov is speaking to Yehuda, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. When Yehuda was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.
Dayan Chanoch Erentrau shlita asked Rav Kamenetsky that a passuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance. After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach to find out what had happened. The Megilla writes, “And Mordechai told him about everything that had happened..” In this instance, the word, ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance.. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!
Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word, ‘mikreh’ and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represent the belief that everything is mere ‘mikreh’ (chance).
On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of HaShem in their midst, when they exclaimed, “is HaShem amongst us or not?!” When the Jewish people attribute events to chance, HaShem measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of HaShem’s presence amongst them due to the loss of the Temple and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that HaShem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see HaShem’s Hand in everything that takes place around us.
Sunday, March 13, 2011
PROVIDENCE VERSUS CHANCE - MEGILLA INSIGHTS
One of the recurring themes in the story of Purim is the conflicting ideologies of the Jewish people and Amalek. The Jewish people believe that Divine Providence guides history, nothing is mere ‘coincidence’. In stark contrast, Amalek believe that everything happens by mere chance (mikreh). Rav Yaakov Kamenetsky zt”l brought out a fascinating idea with regard to this ideological clash. He began in Parshas Mikeitz, where Yaakov Avinu refuses to send Binyomin to Mitzrayim. He explained his fear that “perhaps a disaster will happen. Rav Kamenetsky noted that the Hebrew word for ‘happening’ of ‘mikreh’ is spelt here with an ‘aleph’. In Parshas Vayigash, Yehuda recalls the words of Yaakov to the Egyptian Viceroy . “If you also take this one [Biinyomin] from me, a disaster may happen..” On this occasion, the letter ‘aleph’ is omitted from the word, ‘mikreh‘. What is the reason for this change?
Rav Kamenetsky explains, that the regular spelling of the word, ‘mikreh’ is without an aleph, and in this form it refers to mere chance. However, when an ‘aleph’ is added, the word ’kara’ (call) is formed. This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence, rather everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word, ‘mikreh’. when Yaakov is speaking to Yehuda, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. When Yehuda was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.
Dayan Chanoch Erentrau shlita asked Rav Kamenetsky that a passuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance. After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach to find out what had happened. The Megilla writes, “And Mordechai told him about everything that had happened..” In this instance, the word, ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance.. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!
Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word, ‘mikreh’ and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represent the belief that everything is mere ‘mikreh’ (chance).
On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of HaShem in their midst, when they exclaimed, “is HaShem amongst us or not?!” When the Jewish people attribute events to chance, HaShem measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of HaShem’s presence amongst them due to the loss of the Temple and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that HaShem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see HaShem’s Hand in everything that takes place around us.
Rav Kamenetsky explains, that the regular spelling of the word, ‘mikreh’ is without an aleph, and in this form it refers to mere chance. However, when an ‘aleph’ is added, the word ’kara’ (call) is formed. This means that an event is ’called from Heaven’, referring to the fact that there is no coincidence, rather everything takes place because of Divine Providence. With this explanation we can understand the divergence of the spelling of the word, ‘mikreh’. when Yaakov is speaking to Yehuda, he expresses his fear that, if Binyomin would travel to Egypt, Divine Providence may decree that some kind of disaster should befall him. Yaakov was well aware that anything that could happen would not be due to mere chance. When Yehuda was recalling Yaakov’s words he was speaking to Yosef, whom he thought was a non-Jew who was unaware of Divine Providence. Accordingly, he could not express Yaakov’s attitude with regard to Divine Providence because he knew that a non-Jew could not relate to such a concept. Accordingly, he expressed the word, ‘mikreh’ without the ‘aleph’ to refer to mere chance.
Dayan Chanoch Erentrau shlita asked Rav Kamenetsky that a passuk from Megillas Esther seemed to contradict the explanation that ‘mikreh’ without an ‘aleph’ refers to an expression of mere chance. After Mordechai became aware of the Decree to destroy the Jewish people he began mourning. Esther sent her messenger, Hasach to find out what had happened. The Megilla writes, “And Mordechai told him about everything that had happened..” In this instance, the word, ‘mikreh’ is written without an ‘aleph’, which alludes to a belief in chance.. According to Rav Kamenetsky’s aforementioned explanation, this should imply that Mordechai was describing the events that had taken place as being a result of mere chance, and not Divine Providence!
Rav Kamenetksy answered him that the Medrash dealt with this problem. The Medrash notes the use of the word, ‘mikreh’ and explains that Mordechai was alluding to the fact that the nation that epitomizes the belief in chance, was behind the decree to destroy the Jews. That nation was Amalek, of whom the Torah writes, “who happened (korcha) upon you on the way.” Thus, Mordechai was not attributing the Decree to chance, rather he was telling Esther that the Decree was initiated by a member of the nation of Amalek (Haman), who represent the belief that everything is mere ‘mikreh’ (chance).
On a deeper level, it seems that Mordechai was telling Esther that the reason that Amalek were able to threaten the Jews with destruction, was the very same reason that they were able to attack the Jewish people in the desert. The people had expressed their doubts about the presence of HaShem in their midst, when they exclaimed, “is HaShem amongst us or not?!” When the Jewish people attribute events to chance, HaShem measure for measure, allows us to be subject to the rules of chance and ceases protecting us. Therefore, the people’s questioning of Divine Providence enabled Amalek, the ultimate deniers of such Providence, to attack. So too, at the beginning of the Purim story, the Jewish people were far less aware of HaShem’s presence amongst them due to the loss of the Temple and the exile. This decline in belief in Divine Providence gave Haman the ability to threaten them. Only by recognizing that HaShem drives all events, good or bad, could they merit Divine intervention to save them. May we merit to see HaShem’s Hand in everything that takes place around us.
MISHLOACH MANOS AND MATANOS L’EVYONIM - PURIM
One of the unique features of Purim, are the mitzvos concerning giving to one’s fellow Jew. We are obligated to give mishloach manos and matanas la’evyonim . There is no other festival in which there is a similar obligation of chessed (kindness). What is the connection between these mitzvos and the story of Purim?
This question can be answered by analyzing of some of the passukim in the Megilla. When Haman approaches Achashverosh with his plan to destroy the Jewish people, he outlines why they do not deserve to be kept alive. “And Haman said to King Acharshverosh, there is one nation scattered and dispersed (mefurad) among the people.” The commentaries explain that Haman was making an accurate criticism of the Jewish people, one which helped convince the King that they would not be protected by HaShem. Haman was arguing that the Jewish people were not unified and accordingly, they were lacking the Divine protection that they merited when they were unified.
Accordingly, one of the most important ways of removing the decree of destruction from Above , was to renew the sense of unity amongst the Jewish people. Rav Yonasan Ebeshitz zt”l explains that this was the intention of Esther when she instructed Mordechai how to overturn the decree. “Go, assemble all the Jews to be found in Shushan, and fast for me.” She recognized that only a unified effort could overturn the decree.
Indeed, this approach succeeded. The Vilna Gaon zt”l demonstrates in a number of passukim, that the Jewish people displayed great unity when they finally took the upper hand against their enemies. “The rest of the Jews throughout the King’s provinces gathered together and defended themselves (amad al nafsham)..” The Vilna Gaon notes the word ‘amad’ is in the singular form, as opposed to the plural form of ‘amdu’. This, he writes, demonstrates that they were completely unified, as if they were one entity. Soon after, the Megilla informs us that Mordechai instituted the festival of Purim. In reaction, it tells us that, “The Jews undertook (kibel) to continue the practice they had begun..” Again, the word, ‘kibel’ is in the singular form, further demonstrating that they were unified. Finally, the Sifsei Chaim adds a similar explanation to the famous verse in which, according to Chazal , the Jewish people willingly accepted the Torah: “They fulfilled (kiymu) and accepted (kiblu) upon themselves…to observe these two days…” The would kiblu is read in the plural form, however it is written in the singular ‘kibel’, again alluding to the fact that they accepted the Torah in complete unity.
With this understanding of the significance of unity in the Purim story, it is easy to understand why Chazal instituted mitzvos in the realm of bein adam lechaveiro. Purim reminds us of the importance of unity amongst the Jewish people. Giving to one’s fellow Jew is an excellent tool to help us care more about them. Moreover, it is not enough for a person to give to one’s friends alone, he must not ignore those who are far less fortunate - the destitute people who are easily forgotten about. Therefore, in addition to Mishloach Manos, Chazal instructed us in matanos la‘evyonim..
We now understand that disunity was a key factor in the decree against the Jews, and how increasing unity played a significant role in the removal of the decree. However, it remains unclear as to why the Jews were so lacking in unity at this time, and how they were able to rectify this flaw. The Sifsei Chaim addresses this issue by bringing the explanation of Rabbeinu Yonah on a passuk in Mishlei. Shlomo HaMelech writes: “Taava yevakesh, nifrad ” Rabbeinu Yonah explains this to mean that a person who follow his desires, will become alienated from his friends. This is because natural desires are inherently self-serving and clash with the desires of everyone else. Accordingly, a person who only cares about satisfying his desires will have divergent goals from the people around him. Consequently, a society that is full of such people will not possess any unity. Haman understood that the Jewish people had become influenced by the ideologies and desires of the various nations that they dwelled in, accordingly he stressed to the King that the Jewish people were “spread out and dispersed among the nations.” Sifsei Chaim explains that he deliberately emphasized the fact that they were among the nations, because this was the cause of their disunity. Each Jew’s goals were influenced by those of the surrounding societies, therefore there was no unity amongst the Jewish people as a whole.
Rabbeinu Yonah continues by explaining that the key to unity is a common goal - that of serving HaShem. The Jewish people can only achieve their role in the world by sharing this common purpose. When this takes place, problems of machlokes and damaging competition dissipate, allowing the people to focus all their efforts on doing HaShem’s will. This is what famously occurred before the Giving of the Torah at Har Sinai. Chazal tell us that they were unified to the extent that they were “like one man with one heart”. It was no coincidence that they attained this level of harmony at Har Sinai. It enabled them to focus all their energies on accepting the Torah; had they been involved in disputes, they would have been unable to properly accept the Torah.
Esther recognized that the disunity of the Jewish people was caused by their divergent goals, and that taiva played a key role in causing this disunity. Accordingly, she instructed that the people should gather together in the context of a fast. As well as the obvious reasons for fasting, abstaining from physical enjoyment can weaken a person’s attachment to his physical desires and help him focus on Avodas HaShem. In this way, it seems that the fast helped the people reconnect with their true goal of doing HaShem’s will.
Similarly, it seems that it is no coincidence that the unity they Jews achieved when they fought their enemies, came about after fasting on the 13th of Adar. Again, the fasting strengthened their ability to weaken their own selfish desires and focus on the single goal of fulfilling Ratson HaShem. Morever, this level of unity enabled them to re-accept the Torah just as they had done at Sinai.
With this insight into the connection between weakening of taiva and unity, we can now attain a deeper understanding of mishloach manos and matanos la’evyonim. In order to attain the level of unity that the Jews reached, we must detach ourselves from our natural taivas. That is always a difficult task, and this is even more so, the case on Purim when we greatly involve ourselves in the physical world. Giving gifts and money to our fellow Jew is an excellent way of ensuring that we do not get pulled down into the selfishness that results from following one’s taiva. By thinking about, and giving to, other people, we can ensure that our eating and drinking help bring us closer to HaShem and not further from Him.
Purim is a time when we remember the importance of unity to the Jewish people. May we merit to focus all our energies on the common goal of fulfilling HaShem’s ratson.
This question can be answered by analyzing of some of the passukim in the Megilla. When Haman approaches Achashverosh with his plan to destroy the Jewish people, he outlines why they do not deserve to be kept alive. “And Haman said to King Acharshverosh, there is one nation scattered and dispersed (mefurad) among the people.” The commentaries explain that Haman was making an accurate criticism of the Jewish people, one which helped convince the King that they would not be protected by HaShem. Haman was arguing that the Jewish people were not unified and accordingly, they were lacking the Divine protection that they merited when they were unified.
Accordingly, one of the most important ways of removing the decree of destruction from Above , was to renew the sense of unity amongst the Jewish people. Rav Yonasan Ebeshitz zt”l explains that this was the intention of Esther when she instructed Mordechai how to overturn the decree. “Go, assemble all the Jews to be found in Shushan, and fast for me.” She recognized that only a unified effort could overturn the decree.
Indeed, this approach succeeded. The Vilna Gaon zt”l demonstrates in a number of passukim, that the Jewish people displayed great unity when they finally took the upper hand against their enemies. “The rest of the Jews throughout the King’s provinces gathered together and defended themselves (amad al nafsham)..” The Vilna Gaon notes the word ‘amad’ is in the singular form, as opposed to the plural form of ‘amdu’. This, he writes, demonstrates that they were completely unified, as if they were one entity. Soon after, the Megilla informs us that Mordechai instituted the festival of Purim. In reaction, it tells us that, “The Jews undertook (kibel) to continue the practice they had begun..” Again, the word, ‘kibel’ is in the singular form, further demonstrating that they were unified. Finally, the Sifsei Chaim adds a similar explanation to the famous verse in which, according to Chazal , the Jewish people willingly accepted the Torah: “They fulfilled (kiymu) and accepted (kiblu) upon themselves…to observe these two days…” The would kiblu is read in the plural form, however it is written in the singular ‘kibel’, again alluding to the fact that they accepted the Torah in complete unity.
With this understanding of the significance of unity in the Purim story, it is easy to understand why Chazal instituted mitzvos in the realm of bein adam lechaveiro. Purim reminds us of the importance of unity amongst the Jewish people. Giving to one’s fellow Jew is an excellent tool to help us care more about them. Moreover, it is not enough for a person to give to one’s friends alone, he must not ignore those who are far less fortunate - the destitute people who are easily forgotten about. Therefore, in addition to Mishloach Manos, Chazal instructed us in matanos la‘evyonim..
We now understand that disunity was a key factor in the decree against the Jews, and how increasing unity played a significant role in the removal of the decree. However, it remains unclear as to why the Jews were so lacking in unity at this time, and how they were able to rectify this flaw. The Sifsei Chaim addresses this issue by bringing the explanation of Rabbeinu Yonah on a passuk in Mishlei. Shlomo HaMelech writes: “Taava yevakesh, nifrad ” Rabbeinu Yonah explains this to mean that a person who follow his desires, will become alienated from his friends. This is because natural desires are inherently self-serving and clash with the desires of everyone else. Accordingly, a person who only cares about satisfying his desires will have divergent goals from the people around him. Consequently, a society that is full of such people will not possess any unity. Haman understood that the Jewish people had become influenced by the ideologies and desires of the various nations that they dwelled in, accordingly he stressed to the King that the Jewish people were “spread out and dispersed among the nations.” Sifsei Chaim explains that he deliberately emphasized the fact that they were among the nations, because this was the cause of their disunity. Each Jew’s goals were influenced by those of the surrounding societies, therefore there was no unity amongst the Jewish people as a whole.
Rabbeinu Yonah continues by explaining that the key to unity is a common goal - that of serving HaShem. The Jewish people can only achieve their role in the world by sharing this common purpose. When this takes place, problems of machlokes and damaging competition dissipate, allowing the people to focus all their efforts on doing HaShem’s will. This is what famously occurred before the Giving of the Torah at Har Sinai. Chazal tell us that they were unified to the extent that they were “like one man with one heart”. It was no coincidence that they attained this level of harmony at Har Sinai. It enabled them to focus all their energies on accepting the Torah; had they been involved in disputes, they would have been unable to properly accept the Torah.
Esther recognized that the disunity of the Jewish people was caused by their divergent goals, and that taiva played a key role in causing this disunity. Accordingly, she instructed that the people should gather together in the context of a fast. As well as the obvious reasons for fasting, abstaining from physical enjoyment can weaken a person’s attachment to his physical desires and help him focus on Avodas HaShem. In this way, it seems that the fast helped the people reconnect with their true goal of doing HaShem’s will.
Similarly, it seems that it is no coincidence that the unity they Jews achieved when they fought their enemies, came about after fasting on the 13th of Adar. Again, the fasting strengthened their ability to weaken their own selfish desires and focus on the single goal of fulfilling Ratson HaShem. Morever, this level of unity enabled them to re-accept the Torah just as they had done at Sinai.
With this insight into the connection between weakening of taiva and unity, we can now attain a deeper understanding of mishloach manos and matanos la’evyonim. In order to attain the level of unity that the Jews reached, we must detach ourselves from our natural taivas. That is always a difficult task, and this is even more so, the case on Purim when we greatly involve ourselves in the physical world. Giving gifts and money to our fellow Jew is an excellent way of ensuring that we do not get pulled down into the selfishness that results from following one’s taiva. By thinking about, and giving to, other people, we can ensure that our eating and drinking help bring us closer to HaShem and not further from Him.
Purim is a time when we remember the importance of unity to the Jewish people. May we merit to focus all our energies on the common goal of fulfilling HaShem’s ratson.
KEEPING HOPE - PURIM
The Gemara tells us that the terrible decree to destroy the Jewish people was a punishment for their partaking of the banquet of Achashveirosh . Throughout the period of the first Beis HaMikdash, the Prophets were rebuking the Jewish people for terrible sins, including Avoda Zara, and yet they were never sentenced to universal destruction - why was such a drastic punishment reserved for the seemingly mild aveiro of eating at Achashveirosh’s banquet?
In order to answer this question let us first discuss the intentions of Achashveirosh in throwing such a lavish banquet. Chazal tell us that the drinks were served in the keilim that were used in the Avoda in the Beis HaMikdash. The King even dressed himself in the clothes of the Kohen Gadol - what was he trying to achieve by doing this? Rav Chaim Halpern Shlita explains that up till this point in time, Achashveirosh had been worried about the prophecy of Yeremyahu that the Jewish people would return to Eretz Yisroel and rebuild the Beis HaMikdash after 70 years. The King calculated that the 70 years had now passed without any sign of the prophecy being fulfilled. Consequently, on the exact day that he had calculated that the time was up he held the feast - he was trying to tell the Jews that they should give up hope of the Beis HaMikdash and that they now had an alternative source of happiness - his Kingdom. Therefore, he dressed up as the Kohen Gadol to show that he was their new leader, and he gave them the Temple vessels to show them that there was no point in waiting any longer for the Beis HaMikdash to be rebuilt .
Unfortunately, the Jewish people accepted the King’s message and willfully joined in the Seuda, even drinking from the Temple vessels. They gave up hope - they terminated their desire for a Second Beis HaMikdash, and turned to a new future, being loyal subjects of the King and his Empire. What in effect they had done was give up on the unique role of the Jewish people as the Chosen People who were meant to serve as a Light Unto the Nations. They forsook any hope of a return to Eretz Yisroel and a new Beis HaMikdash. What they did not realize is that the Jewish people’s whole right to existence is based on their unique role in the world. Hashem cherishes the Jewish people because of its willingness to serve as an Am Segula who teaches the world to know Him. Now that they did not want to assume this unique role they automatically forsook any right to exist. Measure for measure, they were sentenced to destruction .
How did the Jewish people overturn the decree of destruction? The Gemara tells us the conversation that took place when Haman came to inform Mordechai of the honor that the King wanted to bestow on him. Haman found Mordechai learning Torah: Haman asked, “What are you learning?” Mordechai answered, “When the Beis HaMikdash existed, a person who gave a Mincha offering would bring a handful of flour and it would atone for him.” Upon hearing this, Haman replied, “your handful of flour will come and overturn my ten thousand silver shekalim. ” This Gemara is very difficult to understand - what was the significance of what Mordechai was learning and why did it make Haman realize that he would be defeated? The Ponevezher Rav explains that Haman knew that his hope of success lay in the defeatism that the Jewish people expressed at the Seudas Achashveirosh. He saw that Mordechai was teaching about laws that only apply when the Beis HaMikdash is standing - he realized that the Jewish people had done teshuva and reignited their desire for a new Beis HaMikdash. They still had hope that they could continue in their unique role as the Light Unto Nations, and consequently Haman knew that if they had not given up on Hashem then He would not give up on them.
The nisayon of the Jews in the time of Purim was to maintain hope during trying times. This nisayon continues to this very day and when we demonstrate weakness in it, our enemies gain encouragement that they can defeat us. The story is told of an infamous Arab terrorist who discussed the time he spent in an Israeli prison, after which he resumed his evil activities with even greater zeal. He said that, whilst in prison, he had initially decided to renounce his ‘career’ as a terrorist, feeling that his violent actions could not succeed in destroying Israel. However, one Pesach, he saw an Israeli guard eating a pitta. Knowing about the issur of eating chametz he inquired as to why the Jew was not observing this law. The Guard answered him that these laws are no longer of any importance. Hearing this, he decided that a people who had given up on their heritage could indeed be defeated. In stark contrast, after Napoleon had conquered yet another nation, he was shocked to see that the Jews were in grief. They explained to him that it was Tisha B’Av and they were mourning the destruction of the Temples. He asked them when this occurred and they explained that it was nearly 2000 years earlier. Upon hearing this he exclaimed that a people who kept such a strong connection to their heritage would surely never be destroyed.
We live in a time where the test of yeush exists on many different levels. For non-observant Jews, the test is obvious - not to completely abandon their heritage by assimilating into secular culture. But the nisayon applies to everyone in some form: Firstly, one may be tempted to give up on the millions of secular Jews, arguing that they are irretrievably lost to assimilation. This is of course a highly erroneous attitude and experience has proven that secular Jews can be quite easily reconnected to genuine Judaism. A second nisayon is that keeping the mitzvos does not necessarily preclude yeush - indeed the Jews who ate at the King’s banquet were still makpid only to eat kosher food. A person can keep mitzvos and still wonder if there will ever be a Third Beis Hamikdash and if Mashiach will really come. Moreover, yeush can plague our personal lives, persuading us that we have no possibility of achieving greatness. The story of Purim teaches us that we need never give up hope, both for the Jewish nation and ourselves as individuals - and as long as we maintain our desire to be the part of the Am Hashema we can be assured that He will protect us from all of our enemies.
In order to answer this question let us first discuss the intentions of Achashveirosh in throwing such a lavish banquet. Chazal tell us that the drinks were served in the keilim that were used in the Avoda in the Beis HaMikdash. The King even dressed himself in the clothes of the Kohen Gadol - what was he trying to achieve by doing this? Rav Chaim Halpern Shlita explains that up till this point in time, Achashveirosh had been worried about the prophecy of Yeremyahu that the Jewish people would return to Eretz Yisroel and rebuild the Beis HaMikdash after 70 years. The King calculated that the 70 years had now passed without any sign of the prophecy being fulfilled. Consequently, on the exact day that he had calculated that the time was up he held the feast - he was trying to tell the Jews that they should give up hope of the Beis HaMikdash and that they now had an alternative source of happiness - his Kingdom. Therefore, he dressed up as the Kohen Gadol to show that he was their new leader, and he gave them the Temple vessels to show them that there was no point in waiting any longer for the Beis HaMikdash to be rebuilt .
Unfortunately, the Jewish people accepted the King’s message and willfully joined in the Seuda, even drinking from the Temple vessels. They gave up hope - they terminated their desire for a Second Beis HaMikdash, and turned to a new future, being loyal subjects of the King and his Empire. What in effect they had done was give up on the unique role of the Jewish people as the Chosen People who were meant to serve as a Light Unto the Nations. They forsook any hope of a return to Eretz Yisroel and a new Beis HaMikdash. What they did not realize is that the Jewish people’s whole right to existence is based on their unique role in the world. Hashem cherishes the Jewish people because of its willingness to serve as an Am Segula who teaches the world to know Him. Now that they did not want to assume this unique role they automatically forsook any right to exist. Measure for measure, they were sentenced to destruction .
How did the Jewish people overturn the decree of destruction? The Gemara tells us the conversation that took place when Haman came to inform Mordechai of the honor that the King wanted to bestow on him. Haman found Mordechai learning Torah: Haman asked, “What are you learning?” Mordechai answered, “When the Beis HaMikdash existed, a person who gave a Mincha offering would bring a handful of flour and it would atone for him.” Upon hearing this, Haman replied, “your handful of flour will come and overturn my ten thousand silver shekalim. ” This Gemara is very difficult to understand - what was the significance of what Mordechai was learning and why did it make Haman realize that he would be defeated? The Ponevezher Rav explains that Haman knew that his hope of success lay in the defeatism that the Jewish people expressed at the Seudas Achashveirosh. He saw that Mordechai was teaching about laws that only apply when the Beis HaMikdash is standing - he realized that the Jewish people had done teshuva and reignited their desire for a new Beis HaMikdash. They still had hope that they could continue in their unique role as the Light Unto Nations, and consequently Haman knew that if they had not given up on Hashem then He would not give up on them.
The nisayon of the Jews in the time of Purim was to maintain hope during trying times. This nisayon continues to this very day and when we demonstrate weakness in it, our enemies gain encouragement that they can defeat us. The story is told of an infamous Arab terrorist who discussed the time he spent in an Israeli prison, after which he resumed his evil activities with even greater zeal. He said that, whilst in prison, he had initially decided to renounce his ‘career’ as a terrorist, feeling that his violent actions could not succeed in destroying Israel. However, one Pesach, he saw an Israeli guard eating a pitta. Knowing about the issur of eating chametz he inquired as to why the Jew was not observing this law. The Guard answered him that these laws are no longer of any importance. Hearing this, he decided that a people who had given up on their heritage could indeed be defeated. In stark contrast, after Napoleon had conquered yet another nation, he was shocked to see that the Jews were in grief. They explained to him that it was Tisha B’Av and they were mourning the destruction of the Temples. He asked them when this occurred and they explained that it was nearly 2000 years earlier. Upon hearing this he exclaimed that a people who kept such a strong connection to their heritage would surely never be destroyed.
We live in a time where the test of yeush exists on many different levels. For non-observant Jews, the test is obvious - not to completely abandon their heritage by assimilating into secular culture. But the nisayon applies to everyone in some form: Firstly, one may be tempted to give up on the millions of secular Jews, arguing that they are irretrievably lost to assimilation. This is of course a highly erroneous attitude and experience has proven that secular Jews can be quite easily reconnected to genuine Judaism. A second nisayon is that keeping the mitzvos does not necessarily preclude yeush - indeed the Jews who ate at the King’s banquet were still makpid only to eat kosher food. A person can keep mitzvos and still wonder if there will ever be a Third Beis Hamikdash and if Mashiach will really come. Moreover, yeush can plague our personal lives, persuading us that we have no possibility of achieving greatness. The story of Purim teaches us that we need never give up hope, both for the Jewish nation and ourselves as individuals - and as long as we maintain our desire to be the part of the Am Hashema we can be assured that He will protect us from all of our enemies.
Thursday, February 25, 2010
MISHLOACH MANOS AND MATANOS L’EVYONIM - PURIM
One of the unique features of Purim, are the mitzvos concerning giving to one’s fellow Jew. We are obligated to give mishloach manos[1] and matanas la’evyonim[2]. There is no other festival in which there is a similar obligation of chessed (kindness). What is the connection between these mitzvos and the story of Purim?
This question can be answered by analyzing of some of the passukim in the Megilla. When Haman approaches Achashverosh with his plan to destroy the Jewish people, he outlines why they do not deserve to be kept alive. “And Haman said to King Acharshverosh, there is one nation scattered and dispersed (mefurad) among the people.”[3] The commentaries explain that Haman was making an accurate criticism of the Jewish people, one which helped convince the King that they would not be protected by HaShem. Haman was arguing that the Jewish people were not unified and accordingly, they were lacking the Divine protection that they merited when they were unified.[4]
Accordingly, one of the most important ways of removing the decree of destruction from Above[5], was to renew the sense of unity amongst the Jewish people. Rav Yonasan Ebeshitz zt”l explains that this was the intention of Esther when she instructed Mordechai how to overturn the decree. “Go, assemble all the Jews to be found in Shushan, and fast for me.”[6] She recognized that only a unified effort could overturn the decree.[7]
Indeed, this approach succeeded. The Vilna Gaon zt”l demonstrates in a number of passukim, that the Jewish people displayed great unity when they finally took the upper hand against their enemies. “The rest of the Jews throughout the King’s provinces gathered together and defended themselves (amad al nafsham)..”[8] The Vilna Gaon notes the word ‘amad’ is in the singular form, as opposed to the plural form of ‘amdu’. This, he writes, demonstrates that they were completely unified, as if they were one entity. Soon after, the Megilla informs us that Mordechai instituted the festival of Purim. In reaction, it tells us that, “The Jews undertook (kibel) to continue the practice they had begun..”[9] Again, the word, ‘kibel’ is in the singular form, further demonstrating that they were unified. Finally, the Sifsei Chaim adds a similar explanation to the famous verse in which, according to Chazal[10], the Jewish people willingly accepted the Torah: “They fulfilled (kiymu) and accepted (kiblu) upon themselves…to observe these two days…”[11] The would kiblu is read in the plural form, however it is written in the singular ‘kibel’, again alluding to the fact that they accepted the Torah in complete unity.[12]
With this understanding of the significance of unity in the Purim story, it is easy to understand why Chazal instituted mitzvos in the realm of bein adam lechaveiro. Purim reminds us of the importance of unity amongst the Jewish people. Giving to one’s fellow Jew is an excellent tool to help us care more about them. Moreover, it is not enough for a person to give to one’s friends alone, he must not ignore those who are far less fortunate - the destitute people who are easily forgotten about. Therefore, in addition to Mishloach Manos, Chazal instructed us in matanos la‘evyonim..
We now understand that disunity was a key factor in the decree against the Jews, and how increasing unity played a significant role in the removal of the decree. However, it remains unclear as to why the Jews were so lacking in unity at this time, and how they were able to rectify this flaw. The Sifsei Chaim addresses this issue by bringing the explanation of Rabbeinu Yonah on a passuk in Mishlei. Shlomo HaMelech writes: “Taava yevakesh, nifrad[13]” Rabbeinu Yonah explains this to mean that a person who follow his desires, will become alienated from his friends. This is because natural desires are inherently self-serving and clash with the desires of everyone else. Accordingly, a person who only cares about satisfying his desires will have divergent goals from the people around him.[14] Consequently, a society that is full of such people will not possess any unity. Haman understood that the Jewish people had become influenced by the ideologies and desires of the various nations that they dwelled in, accordingly he stressed to the King that the Jewish people were “spread out and dispersed among the nations.” Sifsei Chaim explains that he deliberately emphasized the fact that they were among the nations, because this was the cause of their disunity. Each Jew’s goals were influenced by those of the surrounding societies, therefore there was no unity amongst the Jewish people as a whole.[15]
Rabbeinu Yonah continues by explaining that the key to unity is a common goal - that of serving HaShem. The Jewish people can only achieve their role in the world by sharing this common purpose. When this takes place, problems of machlokes and damaging competition dissipate, allowing the people to focus all their efforts on doing HaShem’s will. This is what famously occurred before the Giving of the Torah at Har Sinai. Chazal tell us that they were unified to the extent that they were “like one man with one heart”.[16] It was no coincidence that they attained this level of harmony at Har Sinai. It enabled them to focus all their energies on accepting the Torah; had they been involved in disputes, they would have been unable to properly accept the Torah.
Esther recognized that the disunity of the Jewish people was caused by their divergent goals, and that taiva played a key role in causing this disunity. Accordingly, she instructed that the people should gather together in the context of a fast. As well as the obvious reasons for fasting, abstaining from physical enjoyment can weaken a person’s attachment to his physical desires and help him focus on Avodas HaShem. In this way, it seems that the fast helped the people reconnect with their true goal of doing HaShem’s will.
Similarly, it seems that it is no coincidence that the unity they Jews achieved when they fought their enemies, came about after fasting on the 13th of Adar.[17] Again, the fasting strengthened their ability to weaken their own selfish desires and focus on the single goal of fulfilling Ratson HaShem. Morever, this level of unity enabled them to re-accept the Torah just as they had done at Sinai.[18]
With this insight into the connection between weakening of taiva and unity, we can now attain a deeper understanding of mishloach manos and matanos la’evyonim. In order to attain the level of unity that the Jews reached, we must detach ourselves from our natural taivas. That is always a difficult task, and this is even more so, the case on Purim when we greatly involve ourselves in the physical world. Giving gifts and money to our fellow Jew is an excellent way of ensuring that we do not get pulled down into the selfishness that results from following one’s taiva. By thinking about, and giving to, other people, we can ensure that our eating and drinking help bring us closer to HaShem and not further from Him.
Purim is a time when we remember the importance of unity to the Jewish people. May we merit to focus all our energies on the common goal of fulfilling HaShem’s ratson.
[1] Literally translated as, ‘sending portions’. It obligates each Jew to give items of food or drink to one person.
[2] Translated as, ‘gifts for the poor’. It obligates each Jew to give a certain amount of money to two very poor individuals.
[3] Esther, 3:8.
[4] Sifsei Chaim, Moadim 2, p.197-205: Sfas Emes, quoted in Beshem Amru, ‘Chamesh Megillos‘, p.20.
[5] Although the decree was from Haman, Chazal state clearly that the decree only took place because in Heaven there was a decree of destruction (Esther Rabbah, 7:14).
[6] Esther, 4:16.
[7] Quoted in Beshem Amru, ‘Chamesh Megillos‘, p.20. Also see Sifsei Chaim, p.202.
[8] Esther, 9:16.
[9] Esther, 9:23.
[10] A term used to refer to the sages who lived at the time of the creating of the Mishna and gemara.
[11] Esther, 9:27.
[12] Sifsei Chaim, p.203.
[13] Mishlei, 18:1. It is very difficult to literally translate this line - the individual meaning of each word is: taava - lust; yevakesh - seeks; nifrad - separated or alienated.
[14] Shaarei Teshuva, Shaar 1:31.
[15] Sifsei Chaim, p.201.
[16] Parshas Yisro, 12:2, and Rashi.
[17] This is the Fast that we commemorate every year, known as, ‘Taanis Esther’.
[18] In fact, Chazal tell us that the acceptance of the Torah on Purim was on a higher level than that at Har Sinai, because at Sinai there was an element of coercion, whereas on Purim there was no such coercion.
Tuesday, February 23, 2010
LINK TO RAV BERKOVITS 5 MINUTE SHUR ON PURIM AND THE BEHALA OF THE PERSIANS - INSIGHTS INTO THE MEGILLA
There are numerous lessons that can be gleaned from a close analysis of Megillas Esther. One of the less discussed aspects of the Megilla is the fact that it is one of the main accounts of the second Galus (exile), that of Paras and Madai. It is extremely important to understand the nature of the four exiles because they represent the basic forms of evil in the world. We see this from the Medrash's explanation of the second verse in Chumash. The Torah states: "And the earth was tohu and bohu, with darkness upon the surface of the deep; and the Divine Presence hovered upon the surface of the waters." The Medrash reveals to us a deeper allusion of the passuk. "..'The land was tohu', this is the Kingdom of Bavel, as it says, 'I have seen the land and behold it is tohu.' And bohu, this is the kingdom of Madai, as it says, 'And they rushed (vayavheelu) to bring Haman.'...
The Maharal explains that right at the outset of creation, there were four aspects of evil that permeated the world, and these were exemplified by the four nations who exiled the Jewish people. Accordingly, it is very important to understand the specific aspect of evil of each nation of exile. What is the unique feature of the Persians? The Medrash describes them as representing the word 'bohu' in the verse, which relates to the word in Megillas Esther of 'vayavheelu'. This comes from the root of the word, 'behala'. which has no single translation in English; it relates to rashness, confusion and rushed behavior.
Why does the Medrash characterize the Persians as exemplifying the trait of behala? The Be'er Yosef offers a number of examples of the Persian’s behavior that demonstrate that they possessed this destructive trait. He brings the gemara in Megilla that describes the Persian King, Achashverosh, as one who constantly changed his mind, because of hasty decisions.. We see this when he rapidly has his wife Vashti killed, and then soon after, regrets his decision. Similarly, he swiftly orders the execution of Haman. One Rav explained that had Haman gone through a judicial process it is likely that Achashverosh would have calmed down and refrained from executing him. This rashness was not limited to the King. The gemara further states that when the King sent out the letter ordering the murder of the Jews in several months' time, the people would have killed them immediately if not for their suspicion about such letters. The Be'er Yosef points out that it was this trait of behala that posed such a danger to the Jewish people in this Galus, because when a person acts rashly, there is the risk that he will make drastic and often damaging decisions.
We see the seriousness of the trait of behala most starkly in the rebuke that Yaakov Avinu gave to his son, Reuven. Many years earlier, Reuven had sinned by moving Yaakov's bed. Yaakov criticized him for the rashness of his action. As a result of this character trait, Reuven lost his right to the bechora (first-born), his role as King, and his status as the Kohen (priest). It is evident from the harsh consequences of his momentary rashness, that the trait of behala is considered highly damaging. Rashness causes a person to make impulsive decisions without giving sufficient consideration to the consequences of one's actions. This seems to have been Yaakov's criticism of Reuven's action in moving his father's bed. He acted impulsively without considering the consequences of his actions.
It is evident that rash behavior is clearly the cause of much of the negativity that plagues relationships. Hurtful words are usually said on the spur of the moment, as are outbursts of anger. By refraining from acting or reacting immediately to events, a person can eliminate much of the dangerous rashness that causes so much damage. In this vein, Rav Chaim Shmuelevitz zt"l explains that the antidote to the trait of behala is provided by the Mishna in Avos: "Be deliberate in judgment." This teaches us that one should carefully assess his actions carefully before he performs them.
We learn from the Megilla that the second Galus was characterized by the trait of behala. This remains a trait that plagues our lives. May we all merit to overcome it.
Wednesday, February 17, 2010
KEEPING HOPE - PURIM
The Gemara tells us that the terrible decree to destroy the Jewish people was a punishment for their partaking of the banquet of Achashveirosh[1]. Throughout the period of the first Beis HaMikdash, the Prophets were rebuking the Jewish people for terrible sins, including Avoda Zara, and yet they were never sentenced to universal destruction - why was such a drastic punishment reserved for the seemingly mild aveiro of eating at Achashveirosh’s banquet?
In order to answer this question let us first discuss the intentions of Achashveirosh in throwing such a lavish banquet. Chazal tell us that the drinks were served in the keilim that were used in the Avoda in the Beis HaMikdash. The King even dressed himself in the clothes of the Kohen Gadol - what was he trying to achieve by doing this? Rav Chaim Halpern Shlita explains that up till this point in time, Achashveirosh had been worried about the prophecy of Yeremyahu that the Jewish people would return to Eretz Yisroel and rebuild the Beis HaMikdash after 70 years. The King calculated that the 70 years had now passed without any sign of the prophecy being fulfilled. Consequently, on the exact day that he had calculated that the time was up he held the feast - he was trying to tell the Jews that they should give up hope of the Beis HaMikdash and that they now had an alternative source of happiness - his Kingdom. Therefore, he dressed up as the Kohen Gadol to show that he was their new leader, and he gave them the Temple vessels to show them that there was no point in waiting any longer for the Beis HaMikdash to be rebuilt[2].
Unfortunately, the Jewish people accepted the King’s message and willfully joined in the Seuda, even drinking from the Temple vessels. They gave up hope - they terminated their desire for a Second Beis HaMikdash, and turned to a new future, being loyal subjects of the King and his Empire. What in effect they had done was give up on the unique role of the Jewish people as the Chosen People who were meant to serve as a Light Unto the Nations. They forsook any hope of a return to Eretz Yisroel and a new Beis HaMikdash. What they did not realize is that the Jewish people’s whole right to existence is based on their unique role in the world. Hashem cherishes the Jewish people because of its willingness to serve as an Am Segula who teaches the world to know Him. Now that they did not want to assume this unique role they automatically forsook any right to exist. Measure for measure, they were sentenced to destruction[3].
How did the Jewish people overturn the decree of destruction? The Gemara tells us the conversation that took place when Haman came to inform Mordechai of the honor that the King wanted to bestow on him. Haman found Mordechai learning Torah: Haman asked, “What are you learning?” Mordechai answered, “When the Beis HaMikdash existed, a person who gave a Mincha offering would bring a handful of flour and it would atone for him.” Upon hearing this, Haman replied, “your handful of flour will come and overturn my ten thousand silver shekalim.[4]” This Gemara is very difficult to understand - what was the significance of what Mordechai was learning and why did it make Haman realize that he would be defeated? The Ponevezher Rav[5] explains that Haman knew that his hope of success lay in the defeatism that the Jewish people expressed at the Seudas Achashveirosh. He saw that Mordechai was teaching about laws that only apply when the Beis HaMikdash is standing - he realized that the Jewish people had done teshuva and reignited their desire for a new Beis HaMikdash. They still had hope that they could continue in their unique role as the Light Unto Nations, and consequently Haman knew that if they had not given up on Hashem then He would not give up on them.
The nisayon of the Jews in the time of Purim was to maintain hope during trying times. This nisayon continues to this very day and when we demonstrate weakness in it, our enemies gain encouragement that they can defeat us. The story is told of an infamous Arab terrorist who discussed the time he spent in an Israeli prison, after which he resumed his evil activities with even greater zeal. He said that, whilst in prison, he had initially decided to renounce his ‘career’ as a terrorist, feeling that his violent actions could not succeed in destroying Israel. However, one Pesach, he saw an Israeli guard eating a pitta. Knowing about the issur of eating chametz he inquired as to why the Jew was not observing this law. The Guard answered him that these laws are no longer of any importance. Hearing this, he decided that a people who had given up on their heritage could indeed be defeated. In stark contrast, after Napoleon had conquered yet another nation, he was shocked to see that the Jews were in grief. They explained to him that it was Tisha B’Av and they were mourning the destruction of the Temples. He asked them when this occurred and they explained that it was nearly 2000 years earlier. Upon hearing this he exclaimed that a people who kept such a strong connection to their heritage would surely never be destroyed.
We live in a time where the test of yeush exists on many different levels. For non-observant Jews, the test is obvious - not to completely abandon their heritage by assimilating into secular culture. But the nisayon applies to everyone in some form: Firstly, one may be tempted to give up on the millions of secular Jews, arguing that they are irretrievably lost to assimilation. This is of course a highly erroneous attitude and experience has proven that secular Jews can be quite easily reconnected to genuine Judaism. A second nisayon is that keeping the mitzvos does not necessarily preclude yeush - indeed the Jews who ate at the King’s banquet were still makpid only to eat kosher food. A person can keep mitzvos and still wonder if there will ever be a Third Beis Hamikdash and if Mashiach will really come. Moreover, yeush can plague our personal lives, persuading us that we have no possibility of achieving greatness. The story of Purim teaches us that we need never give up hope, both for the Jewish nation and ourselves as individuals - and as long as we maintain our desire to be the part of the Am Hashema we can be assured that He will protect us from all of our enemies.
[1] Megilla, 12a.
[2] Shaarei Chaim, p.170.
[3] The Gemara in Megilla, 12a cites another cause of the decree of destruction - that the Jewish people bowed down to an image of King Nebuchadnezzar. This is also problematical, because the commentaries state that this did not constitute real idol worship. Why they would be punished in such a strict way? Perhaps we can answer this in the same vein - Nebuchadnezzar wanted the people to recognize him, and not Hashem, as the ultimate power. When they bowed to his image they demonstrated acceptance of his dominance, implying a similar yeush of their role as Avdei Hashem. Consequently, measure for measure Hashem threatened that He would no longer act as their King, protecting them from their enemies.
[4] Megilla, 16a.
[5] Quoted in Ohel Moshe, p.150.
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