Taanis Ester

The Mordechai Megillah (776) says when Taanis Ester is on Shabbos we do the fast earlier, unlike other fasts which are postdated since it is not a fast for bad things that happened. What does he mean? The Rambam Taanis Ch. 5 says  יֵשׁ שָׁם יָמִים שֶׁכָּל יִשְׂרָאֵל מִתְעַנִּים בָּהֶם מִפְּנֵי הַצָּרוֹת שֶׁאֵרְעוּ בָּהֶן and he delineates the 4 fasts. In halacha 5 he says וְנָהֲגוּ כָּל יִשְׂרָאֵל בִּזְמַנִּים אֵלּוּ לְהִתְעַנּוֹת וּבִּשְׁלוֹשָׁה עָשָׂר בַּאֲדָר, זֵכֶר לְתַעֲנִית שֶׁנִּתְעַנּוּ בִּימֵי הָמָן, שֶׁנֶּאֱמַר "דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם. We see from the Rambam that Taanis Ester is different from the other fast days which are to remember the hardships of the day, it is a zecher to the fast in the time of Haman. It is not a fast day to remember hardships. 

The Shulchan Aruch (550:4) says that the Shabbos before a fast day that is up to the acceptance of Klal Yisrael it is announced that that the fast is that week and he lists Taanis Eeter as an exception. Why? The Gra says since it is not a reshus but is mandated as the Rambam evokes the possuk דִּבְרֵי הַצּוֹמוֹת וְזַעֲקָתָם. This makes it seem that Taanis Ester is stronger than the other fast days but on the other hand we find the Rema (687) says that it is more lenient and one in even a small measure of pain can break their fast? Rav Zolty (Mishnas Yaavetz #76) says that the difference between Taanis Ester and the other fast days is that the other fast days have the status of a תענית (which has laws beyond not eating of being in a somber state etc.) but Taanis Ester doesn't have the status of a יום תענית it is just a prohibition of eating and drinking. The Rishonim ask how can we fast Taanis Ester if Purim is part of Megillas Taanis which forbids the previous day in fasting as well? The Raavad (cited in Ran Taanis 7a in Rif) says it is not an issue since the fast it זכרון לנס שנעשה בו ויש סמך בפסוק דברי הצומות. Rav Zolty explains he means this idea that it is not a day that is a chalos taanis but as part of Purim we also commemorate the fast. This may be the intent of the Rambam as well who cited the possuk as the basis for the custom to fast.

Rav Zolty understands the intent of the Gra is that this fast is part of the establishment of Purim itself. Just as Purim is forever, so too is Taanis Ester. A support for the idea the assertion that Taanis Ester will remain in the days of Moshiach is supported by the Binyan Shlomo (siman 56.) He proves from Rishonom that they fasted during Bais Sheni. He asks why we say מזמור לתודה on Taanis Ester if they fasted during Bais Sheni they wouldn't have offered the korban as it would diminish the time it could be eaten? However, we see he understands that Taanis Ester applies even בזמן שלום. Rav Zolty says this is what the Rambam says (end of Ch. 2 Laws of Megillah) אַף עַל פִּי שֶׁכָּל זִכְרוֹן הַצָּרוֹת יִבָּטֵל, שֶׁנֶּאֱמַר "כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת וְכִי נִסְתְּרוּ מֵעֵינָי" (ישעיהו סה, טז) - יְמֵי הַפּוּרִים לֹא יִבָּטְלוּ. What is the contrast? The Rambma is contrasting that the tzarah preceding Purim, the Taanis will remain as well because the Taanis is part of the establishment of Purim. 

Rav Tzvi Ryzman cites a Shitas Gaonim that even where there is a second Adar there is a fast of Ester in the first Adar as well. It is clear they hold that the taanis is not tied to the holiday of Purim. This would be not like the idea of Rav Zolty.

Why is Taanis Ester so significantly tied to Purim? The Rambam writes (end of Sefer Mitzvos Hakatzar) the point of Purim is to demonstrate that Hashem answers our prayers. The point of Taanis Ester is to commemorate the day of tefillah that Klal Yisrael had. It is part of the message of Purim itself and therefore is part of the days of Purim. The Tur (693) says כתב רב עמרם ז"ל: מנהג בשתי ישיבות ליפול על פניהם כיון שהוא יום נס ונגאלו בו, צריכין אנו לבקש רחמים שיגאלנו באחרונה כבראשונה. In light of this Rambam it is understood that since the essence of the day is a day of prayer it isa befitting to ask for the ultimate geulah (it is a chiddush to me that tachnun is considered to be asking for the future geulah.)

Yearning

Gemarah Megillah (13b) מר ריש לקיש: גלוי וידוע לפני מי שאמר והיה העולם שעתיד המן לשקול שקלים על ישראל, לפיכך הקדים שקליהן לשקלי. Why did Haman give shekalim and how is our giving a kapparah?

Haman said  ישנו מן המצות that Klal Yisrael is sleeping, they have lost their enthusiasm in the golus and therefore they have lost their protection. He thought that Klal Yisrael was vulnerable for purchase because they lost their inner spark and only retained the external garb. 

Rashi זה יתנו - הראה לו כמין מטבע של אש ומשקלה מחצית השקל ואומר לו כזה יתנו. Our shekalim show that we do retain a passion. אני ישנה ולבי ער. The desire for connection to Hashem does remain, although at times it may not be obvious.

Sfas Emes Shekalim (5631) באחד באדר משמיעין על השקלים. למה באדר. ויראה שהוא זמן תשובה כמו אלול סוף השנה. כי גם בניסן ר"ה. ובאדר תשובה מאהבה. לכך מרבין בשמחה שנתעורר רצון ונדיבות בכל איש מישראל. [וז"ש משמיעין כו']. שזה ענין השקלים לעורר נדיבות ישראל כי בוודאי אין רצון ה' במחצית השקל. רק בהתעוררות רצון פנימי שבין ישראל לאביהם שבשמים. כי יש בכל איש ישראל נקודה פנימית בלתי לה' לבדו. .. והשקלים הי' תיקון לחטא העגל כי כשנתעורר רצון פנימי כנ"ל נדחה הכל. כענין [אפילו מחיצה של ברזל אינה מפסקת וכתיב] שימני כחותם כו'. וכן בכל שנה דכ' במד' כשקורין פ' שקלים כו'. ובאדם מתעורר רצון פנימי למסור הכל להשי"ת רק ע"י שאין לנו ביהמ"ק בעוה"ר. ממילא נתעורר אהבת ה' לישראל ויכולין לשוב בתשובה מתוך שמחה. וניסן ר"ה לחדשים הוא בחי' התחדשות שבא ע"י שמחה ואהבה להשי"ת. The giving of the shekal awakens this eternal desire. 

Rav Tzaddok Resisay Laylah #52 - כי כל זמן שישראל דבוקים בתורה שהם ענפי שורש הנעלם המתגלים בעולם הזה אין מקום לשורש רע ליקרב להם. אבל כאשר רפו מדברי תורה ... ועל כן המלחמה נגד עמלק לא היה על ידי משה רבינו ע"ה שהוא שורש כל החכמים שבישראל ושורש התורה שמצדה ניצוח כל אומה ולשון חוץ מעמלק שהשער שכנגדו בדברי תורה נעלם בעולם הזה והוצרך לשלוח יהושע משרתו שנקרא נוצר תאנה שהיה מסדר הספסלים (מדרש רבה פנחס) ומשמש לדברי תורה. ואמרו ז"ל (ברכות ז סוף ע"ב) גדולה שימושה של תורה יותר מלימודה ושמעתי דהלימוד הרי יש לו גבול עד כמה הוא משיג אבל השימוש הוא החשק והאהבה שיש למשמש שמחמתו הוא משמש ומשתדל להקים דגל התורה זה אין לו גבול. כי הוא אינו משיג עצמות דברי תורה המתגלה לחכמים רק חומד וכוסף לדברי תורה היינו לשורש התורה כולה

Amalek thrives on lethargic energy and it is the power of אש, חשק, yearning and passion that counterbalances them.

Sacrifice

If I were to summarize the parsha in a single word, the obvious choice would be Mishkan. Yet the Torah itself titles the parsha Teruma. Why is that? And why does the parsha open with an appeal for donations before describing what those donations are meant to build? Logically, we might expect the Torah to first introduce the Mishkan and only then command the people to contribute toward it?

What we see is that the act of giving itself is what brings the Mishkan into being. The possuk in Vayakhel (37:6) says וְהַמְּלָאכָ֗ה הָֽיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַֽעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר - "And the work was sufficient for them for all the work, to do it and to leave over." The Or HaChayim asks if the donations were sufficient, how could there be extra? And if there was extra, how could they have been exactly enough? He explains that although the donations exceeded the needs of the Mishkan, Hashem miraculously made space for every contribution. The giving itself created what was present in the Mishkan. 

This teaches us that the focus of the parsha is not on the construction of a structure whose holiness descends from above. Holiness that originates solely from Heaven, like the revelation at Har Sinai, is temporary, once the moment passes, the site no longer retains that same sanctity. Lasting holiness is created when human beings take initiative, give of themselves, and thereby invite the Divine Presence to dwell among them. Thus, the essence of the parsha is not the Mishkan but the Teruma, the act of giving. It is the willingness to contribute that generates lasting kedusha (based upon Likutay Sichos volume 21.)

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כׇּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי -"Speak to the children of Israel, and have them take for Me an offering; from every person whose heart inspires him to generosity, you shall take My offering." The meforshim ask why does the possuk repeat take my offering and the words "whose heart inspires him to generosity" seem entirely superfluous? I would like to suggest (in the manner of derush) that one can read the possuk as talking about two distinct types of giving. The first part of the possuk,  וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה refers to the physical items that were needed to be donated to the Mishkan. The possuk then continues with a second type of donation: אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, a person gives up from his heart, what he holds near and dear. This is followed by תִּקְחוּ אֶת־תְּרוּמָתִי, that this  donation is even more important. That is תרומתי, the teruma that is closest to Me.

Personal Kabalas HaTorah

The Yalkut says when Hashem spoke every one said Hashem is speaking to me and that is why it says אנכי ה אלקיך in the singular form for every understood Hashem was talking directly to them. The Midrash continues that Hashem spoke according to the recipient's ability , elders according to their abilities and younger people according to heir abilities. This means Torah was given to the collective body of Klal Yisrael but their is also a personal acceptance according to the capabilities of every individual. Everyone hears the message of the Torah according to their own prism. 

When Moshe Rabbenu recounts the episode of Matan Torah in Vaeschanan he says that Klal Yisrael said they could not handle hearing Hashem speak directly and asked Moshe to give over Hashem's message and Moshe did not think that was correct but Hashem agreed. What is the שקלא וטריא? Why was Moshe not happy with the request but Hashem granted it? The Rebbe (L.S. volume 16) says Moshe saw Klal Yisrael as they were in his presence where he elevated everyone around him to be on the level of hearing directly from Hashem but Klal Yisrael said we want to accept the Torah not due to being elevated from man external source but to have a personal acceptance according to one's own individual understanding. The laws of the Torah are equal, but the understanding of the message of the Torah are different for everyone.

End Of Rambam and Tu Beshvat

Those learning Rambam 1 perek a day cycle finishes on Tu Beshvat this year:

The last halacha in the Rambam starts: וּבְאוֹתוֹ הַזְּמַן לֹא יִהְיֶה שָׁם לֹא רָעָב וְלֹא מִלְחָמָה, וְלֹא קִנְאָה וְלֹא תַחְרוּת, שֶׁהַטּוֹבָה תִּהְיֶה מֻשְׁפַּעַת הַרְבֵּה, וְכָל הַמַּעֲדַנִּים מְצוּיִין כֶּעָפָר.

Sichos טו שבט תשמ"ב:

The lesson is to take the idea of the physical additional pleasures and use them to fuel spiritual pleasure. The pleasures will be plentiful but will be like dust - not important - in people's eyes for their focus will be on loftier things. 

Sugar By Rav Chayim Ozer

This is clearly the same story but with two different versions. The first version is in the Artscroll Rav Gustman biography:

The second version is from Nefesh Harav:

Singing Of Women

Why does the Torah emphasize that the woman sang as well? Why is it Devorah that sings the song of thanks in the haftorah? The passuk says ותען להם מרים - the mefarshim ask it should have said ותען להן for she was encouraging the women and what is ןתען, who is she answering to? The Riva cites a Midrash that the angles complained they should be able to sing shira after the men and Miraim answered them we (the women) will sing and only after that you can sing. Why is the singing of the women that allows the malachim to sing? 

The Kli Yakar addresses the word להם and he says the woman reached the level of prophesy of the men so it uses the word for men, להם and he concludes his comment וכן לעתיד נאמר (ירמיהו ל״א:כ״ב) נקיבה תסובב גבר. What is the connection between the times of the future and the shira?  

The Meor VaShemesh says the מחולות that the women did is reflective of the מחול שעתיד הקב"ה לעשות לצדיקים (end of Taanis) for it is now that there are different levels but when everyone fixes their portion, is מעלה  the ניצוצות that they need, then everyone is equal. The women are representative of the כלים of acceptance while men are representative of the כלים of giving. In the current construct the givers are above the recipients, in the sefirah order ז"א is higher than מלכות but in the future the recipients will be elevated. He says that is נקיבה תסובב גבר, the giver and recipient, will be equal. Under the great light of the circle there is no male and female, all are equal. This was the light that Miriam was tapping into with the מחול, the circle above division. Moshe said אז ישיר in the future, he wasn't able to bring down that experience at that time but Miriam was so she said שירו לה in the present. (This may answer a question meforshim ask about קול אשה for at this time the boundaries of אשה ואיש were not present.) 

Hashem tells Avraham to listen to Sarah, כל אשר תאמר שרה שמע בקולה. The Bear Mayim Chayim (on the change on name from Sarai to Sarah) says that the letter yud, the first letter of Hashem's name represents the masculine quality of giving forth was changed to a ה which is comprised of a ד and י where the ד comes first, referring to דל, the poor recipient. Sarah was at the level of the future where the feminine force comes first, where the recipient precedes the giver and hence Avraham was told to listen to her.

Any time there is a spark of geulah, a spark of the ultimate geulah present, then the woman's singing carries more weight. Song is an expression of coming full circle. שירה is like the word שיר as in בעלי שיר יוצאין בשיר, it is the recognition of the full circle. When all things are a circle. When what is down becomes equal and elevated to that which is above. That is why it is woman who are more active in the shira.