Beyond Daas

Why did Klal Yisrael receive crowns for saying נעשה ונשמע but had to remove them after the agel?  At the time of the giving of the Torah there was a chance to correct the sin of Adam.  However, Klal Yisrael sinned with the agel which was the same root as that of Adam.  The Beis Halevi explains the sin of the agel was the use of human understanding.  Klal Yisrael believed Moshe Rabbenu was dead and they needed a replacement for him.  Although, logically this was a sensible argument it was incorrect since Hashem said it is prohibited to make an idol.  This was the root of the sin of the eitz haddas as well.  The holy books write all source of noble intentions that Adam had when he ate from the eitz haddas but since it was prohibited, it was prohibited.  When man acts based upon his understanding against G-d's wishes it brings downfall.  The greatness of נעשה ונשמע is that Klal Yisrael was willing to suspend their own daas and just follow what Hashem commands.  This is hinted to by the crown which goes above the head.  That was given to Klal Yisrael on account of their willingness to surrender their daas to a higher authority.  When they fell due to the use of their own daas, then they lost their crowns.  The Arizal teaches on Shabos the crowns are returned.  On Shabbos a Jew gets to experience a pre-agel sense of  following Hashem.

Haman made a gallows 50 amos high.  The Maharal says that Haman was trying to access the power of the שער נ and thereby defeat Mordechai (see more about 50 here.)  This is hinted to in the name Haman which is המ, the gematria of אדם and ן, the שער נ he tried to access.  However, ultimately this led to his downfall.  What is the capability of overpowering the שער נ accessed by Haman?  50 is the max level of daas that a person can obtain.  In as much as there are levels of daas of kedusha, there are in tumah.  Haman was trying to draw his power from the extreme powers that mankind can reach.  However, Klal Yisrael is not limited by the limit of man knowledge but their connection to Hashem goes beyond that.    Chapter 51 in Tehillim is about the teshuva of Dovid Hamelech.  The avodah of teshuva brings a person higher than one can obtain with their own daas.  Teshuva is not something that logically makes sense, one can't go back in time to correct the past but it comes from a place greater than daas.  That is the avodah of עד דלא ידע to connect to Hashem beyond one's daas.  

Purim Points

 A few points on Purim.

1. The Gemarah (4b) gives two reasons why Megillah can not be read on Shabbos.  Rav Yosef says since the poor people wait for the day the Megillah is read to be able to collect money which they won't be able to do on Shabbos.  Rabbah says we are worried someone will carry a Megillah in a public domain to read it and therefore it should not be read on Shabbos.  The Turay Even (5a) points out hat the reason of Rabbah which is a גזירה may have been a later decree but the reason of Rav Yosef which is not a גזירה must have been around from the time of the original takkanah to read Megillah otherwise a later Beis Din would not have the power to change which day the Megillah should be read.  In other words, according to Rav Yosef in a year like this year when the 14 of Adar is Friday and those that read on the 15th read on Friday as well, according to Rav Yosef it is the correct day for them to be reading for the takkanah was for them to read on the 14th if the 15th is Shabbos but according to Rabbah it is a push forward of when they should have read.  The question is discussed in poskim if someone for some reason could not read on the 14th or a katan that becomes bar mtizvah on the 15th should they read on the 15th?  According to Rav Yosef it would seem no, for the halacha is to read on the 14th but according to Rabbah maybe yes, for the גזירה is only on the tzibbur but if there is a particular case where one has to read maybe they should just like the Ran writes Chazal did not make a gezerah not to do milah on Shabbos because it is only for a specific person?  See about this is (Tzits Hakodesh siman 55, Cheshek sholom Megiilah 5a.  (Rav Tzvi Pesach Frank (Teshuvot volume 2 siman 127) seems to understand the opposite, that according to Rabbah the takkanah was uprooted from the 15th,I didn't understand what he was saying.) 

2. The Tur (siman 692) cites the Baal Haetur holds that one may talk between the end of the Megillah and the beracha of הרב את ריבנו.  The Beis Yosef explains that is since it is not a beracha on them mitzvah, it is just a separate beracha of thanks for the miracle there is no issue of interruption.  The Tur disagrees.  The Shaar Hatzion (692:12) is unsure if one does talk, if the Tur holds even bidieved that one can no longer say the beracha or he only argues לכתחילה.  In other words ,does the Tur hold it is a birchas hamitzvah and one cant interrupt or does he hold even though it is a birchas hashevach for the miracle it still should be connected to the Megillah and one should not interrupt.  See more about the geder of the beracha in Ratz Katzvi. 

3. The Smag lists the mitzvah of mikrah Megillah but does not list the other mitzvot of the day.  (As noted last year, this is also the case in the Rambam.)  The Mizrachi in his commentary asks why?  He answers that the yesod of all the mitzvot is the same, פרסומי ניסא and therefore, the Smag lists only the mitzvah which is the best pirsum which is Megillah.  I assume he means that since the yesod of all them itzvot is the same, it is the same theme, that it counted as one mitzvah.  The Pri Migadim (cited in Beur Halacha 694) has a doubt if ne can fulfill the mitzvah of מתנות לאביונים with a מתנה על מנת להחזיר.  What is the doubt?  Rav Zvi Reyzman suggests his debate is if the nature of them mitzvah is the mitzvah of charity to be done on Purim or a mitzvah to make people happy on Purim (which there are sources for both approaches.)  If the mitzvah is charity a מתנה על מנת להחזיר doesn't suffice but if the mitzvah is merely to increase happiness then maybe it suffices.  It is hard for me to hear that a מתנה על מנת להחזיר increases one's simcha.  However, in light of the Mizrachi, maybe he holds it suffices for a מתנה על מנת להחזיר has a שם מתנה and will effect פירסום הנס.   

4. The Rambam (Megillah Ch. 2 Law 16-17) says כיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו ושותה יין עד שישתכר וירדם בשכרות, וכן חייב אדם לשלוח שתי מנות של בשר או שני מיני תבשיל או שני מיני אוכלין לחברו ... מוטב לאדם להרבות במתנות אביונים מלהרבות בסעודתו ובשילוח מנות לרעיו, שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האומללים האלו דומה לשכינה.  From the fact that the Rambam compares all of these three mitzvot, mishteh, mishloach manos, matanos lievyonim and emphasizes the importance of matanos lievyonim due to its simcha, it would seem that the Rambam holds the nature of all of these mitzvot is to increase simcha on Purim.  This is indeed how Rav Solevetchik (Harraray Kedem 232) and The Reebe (Likutay Sichos volume 16) both understand the Rambam.  The Rebbe asks how does the Rambam know that this is the nature of all of these mitzvot?  He explains since the possuk says  לעשות אותם ימי משתה ושמחה ומשלוח מנות איש לרעהו ומתנות לאביונים it means the establishment of the day is a day of joy and the laws that follow, mishteh, mishloach manos, matanos lievyonim are ways of expressing this joy.  Rav Asher Weiss goes a step further and says as opposed to a a yom tov where the mitzvah of simcha is limited to the activities one typically does to enhance a yom tov, on Purim any activity that increases one's happiness would be a fulfillment of experiencing the happiness of the day.  Or, in other words, as expressed here, the mitzvah's are to turn the day into a happy day.  This would be not like the aforementioned Mizrachi. 

5. The Manos Helevi writes the point of the mitzvah of mishloach manos is to increase friendship between people.  The Bach says this idea in order to explain the opinion of Rashi (Megillah 7b) that one can fulfill mishloach manos by eating the Purim seudah at someone else's house even without sending anything because there was an act of bonding together.  In other words, this reason of the Manos Helevi is no just a reason for the mitzvah but defines the geder of the fulfillment.  Rav Refael Shmulevitz asks why is there a specific focus on increasing friendship on Purim?  He explains that on Purim there was a new act of the acceptance of the Torah.  When it comes to Matan Torah there was a prerequisite of כאיש אחד בלב אחד as the Or Hachaim says (Yisro 19:2.)  Why is this so?  Rav Chayim Shmulevitz explains since the Torah was given to the totality of Klal Yisrael as an entity not to a cluster of individuals and hence unity is a necessity to join Klal Yisrael together.  So too, for קיימו מה שקבלו כבר, there is a need for friendship and togetherness.        

6. The Gemarah Megillah (12b) says תנא כולן על שמו נקראו בן יאיר בן שהאיר עיניהם של ישראל בתפלתו בן שמעי בן ששמע אל תפלתו בן קיש שהקיש על שערי רחמים ונפתחו לו.  The Shem MiShmuel (5671) asks the order should be the opposite for first hi prayed and only after that was he answered and lightened the eyes of Yisrael?  The Baal Shem Tov explains the double הסתר אסתר פני refers to the fact that the greatest concealment is when one doesn't feel that they are in a state of הסתר.  The Shem MiShmuel says a similar idea.  The first step to cause the salvation was to see the light, to recognize the lowly state that one is in.  It is only after Mordechai showed Klal Yisrael what they were lacking, he shined a light on their darkness, that they were then able to open their hearts to pray. 

The Holy Fragrance

There are two parshios in Titzaveh that seem to be out of place.  The bulk of the parsha deals with the garments of the kohanim and their inauguration but the beginning of the parsha discusses the oil for the Menorah and the end discusses the mizbach haketores.  The bookends of the parsha seem to fit better in parshas Teruma, what are they doing here? 

The possuk in Mishlay (27:9) says שמן וקטרת ישמח לב.  The Tanchuma (15) applies this possuk to this parsha that the kohan gadol anointed with oil offered ketores created the atonement for Klal Yisrael on Yom Kippur.  The Midrash also says that the Shechina only came to rest in the Mikdash with the offering of the ketores.  Says Rav Yitzchak Sorotzkin, that is why the mizbach haketores comes at the end of the description of all the parts of the Mishkan and the kohanim, since it isn't a vessel of the Mkdash but a means to bring about the presence of the Shechina (see Seforno who already alludes to this idea.)  What is it about the ketores that brings the presence of the Shechina?

The parsha end off that the Kohan Gadol offers ketores on the mizbaoch on Yom Kippur.  Why is this possuk included here when the avodah of Yom Kippur is described in Acharei Mos?  The Torah is demonstrating the importance of the avodah of the ketores that it plays a central theme in the avodah of Yom Kippur.  The root of קטורת is קטר which is the same word as the Aramic word for tie or connection, קטירא.  The ketores represents the deep connection Klal Yisrael has to Hashem.  Why is this connection demonstrated through ketores in particular?  As discussed in the post 'Smell Of Purity' the sense of smell is the one sense not contaminated by sin and the smell of the ketores represents the internal purity of the person which is not sullied by sin.  The Gemarah Berachot (43b) says the neshama benefits from smell.  There is no bodily pleasure from smell, it is the neshama, the essence of a person that benefits.  This is demonstrated by the fact that a person can be woken up when they are passed out by strong smells for the smell touches the internal life force of the person to awaken the physical body.  Rav Moshe Shapira notes that is due to the fact the the ויפח באפיו נשמת חיים comes through the nose of a person, the nose, the sense of smell is the entrance to the attachment between the body and the neshama.  He adds that the shape and the word for nose allude to this idea as well.  The word for nose is אף, even, something additional and in the physical form the nose protrudes from the face, it something tacked on and elevated from the rest of the face.  This is reflective of the nature of the nose to be elevated beyond the normal physicality of the rest of the body.  With this idea he explained the Gemarah Berachot (56b) that one who sees an elephant in a dream פיל פילים נעשה לו.  The Rema says that we say ומפליא לעשות in asher yatzar because it is a פלא, a wonder that the neshama can be attached to a physical body.  We see that פלא refers to the connection of gashmi and ruchni.  This is the essence of the פיל and thus it is named, for its nose, its place of ruchni, is its hand, it uses or its physical needs of eating.    

אמר רבא חייב איניש לבסומי בפוריא עד דלא ידע בין ארור המו לברוך מרדכי.  Rashi explains לבסומי - להשתכר ביין.  But why the strange term לבסומי?  The word לבסומי is related to the word בסמים, fragrance spices.  The Sfas Emes (5640) connects this word with the Gemarah Shabbos (88a) that says when Hashem said the 10 dibros the world became filled with besamim.  Why was the world filled with besamim at the giving of the 10 dibros?  At the time of Matan Torah the sin of the eitz hadaas was nullified.  That is why the dibros came with besamim for they were electric shocks to awaken the neshama.  The purity of the untainted part of mankind was awoken.  

The Gemarah in Chullin (139b) says that Mordechai is hinted to in the Torah in the words of the ketores, מר דרור ומתרגמינין מרי דכי.  Mordechai is connected to the ketores.  Ester is also called הדסה, a myrtle known for its nice fragrance.  The heroes of the Purim story are connected to smell for they awoke the sleeping souls of Klal Yisrael with the smelling salts to make them realize their predicament.  The Sfas Emes concludes that Mordechai is the light of Moshe and hence on Purim also one's drinking is לבסומי.  What does that mean?  The Gemarah Chullin says Haman is hinted to in the words המן העץ, he is connected to the eitz hadaas.  On Purim we connect to the innermost part of our soul untouched by sin.  The point of the wine is to unlock the inner depths of a person, to bring out the neshama, the part untouched by the eitz hadaas, by the Haman.  That is the antidote to Haman. 

Rashi Vayeshev (37:25) says when Yosef was sold to the Arabs as opposed to the normal horrific smelling cargo they normally carried, in this scenario they carried besamim so as Yosef would not have to smell awful smells on his journey with them.  It is specifically through the sense of smell that Hashem was indicating to Yosef don't think you are forsaken.  I am still connected to your neshama.  I am guiding you through this journey.  Even though externally it may look bad, internally, from the neshama's perspective, it is for the best. 

When one is inline with their nose, with their pure neshama, then there is nothing that stands in the way.  There is no Haman, no tumah, that can stand in the way.  That is why we find in the ketores, even the חלבנה which smells terrible on its own, is able to be transformed into the pleasant smelling ketores.  Rav Yosef Chaim Sonnenfeld (cited by Maharil Diskin) adds that the gematria of חלבנה is the same as המן, they both equal 95.  Even the Haman, the foul smell, בני בניו של המן למדו תורה ברבים.  The allusion to Mordechai is in the מור דרור which many Rishonim say is a derivative of the blood of a non-kosher animal.  Even that which is impure is able to become nullified when its source of kedusha is revealed (see Chasam Sofer and Torah Or Ad D'lo Yadah.)  Rav Kook (מדות הראי"ה אות ו) points out it says to wipe out Amalek מתית השמים but in שמים, the root of Amalek can be purified.  The Shla (Derush for Zachor) says that is why the holiday of Purim will never be nullified for the entire concept of Purim is about taking away the power of the evil forces and accessing their source of kedusha which is a fulfilment of the mission of the future. 

The ketores is burnt between the preparation of the candles of the menorah (Yoma 14b.)  Why is it done then?  The neros represent the illumination of the souls.  The ketores and neros go hand in hand.  The neros represent the spread of the light of the neshama outward.  The parsha opens with the law of olive oil for the menorah for it is the inner part of the olive, the oil, the inside of a person, the soul is illuminated.  The Torah the parsha following the Mishkan highlighting the point of the Mishkan not a mere building but as a point of spreading the light to the world.  The parsha ends with the avodah that demonstrates the innermost pure part of a person which is what brings the Shechina to be present in the Mishkan (see Toras Menachem 5752.)

Hallel Of The Megillah

The Gemarah Megillah (14a) has three reasons why there is no hallel said on Purim.  The reason the Rambam codifies (3:6) is the reason of Rav Nachman that the reading of the Megillah is the fulfillment of hallel.  The simple read of the Gemarah is that there technically hallel should be said but is is fulfilled via reading the Megillah.  This is fact is the opinion of the Meiri that holds if one is not hearing the Megillah of Purim for some reason, then they must recite hallel.  This leads to questions discussed in the Achronim such as if there should be hallel said on cities that read on the 15^th when that falls out on Shabbos and the Megillah is not read on Shabbos like this year or why we don't have to stand throughout the Megillah like when reading hallel (see Chasam Sofer siman 51 and article by Rav Zvi Ryzmanץ) 

Both the Rebbe (Likutay Sichos volume 36) and Rav Solevetchik (Mesorah journal volume 18) have a different take on this Gemarah.  They explain that the Gemarah means not that there is a din to say hallel on Purim and it is fulfilled through the Megillah but the only correct form of hallel on Purim is reading the megillah.  The explanation is that we only say hallel on an overt, open miracles.  The Purim story did not contain any jaw dropping miraculous events and it is only through the Megillah that connects the dots for us that we can glimpse the mircale that took place.  קריאתה זו הילולא means that the only only hallel experience that is applicable on Purim is that of the Megillah which allows us to acknowledge the covert miracles that took place.  

The opinion of Tosfos Megillah (4a) is that even though the beracha of shechiyanu is said on the night time reading of the Megillah, it is repeated again before the day time reading for the main obligation is the day time reading.  The Rambam (1:3, see Magid Mishna) disagrees and holds there is no new shechiyanu in the day.  Rav Zolti (Mishnas Yaavetz siman 77) says the Rambam agrees to the assertion of Tosfos that the main reading is in the day time but nonetheless disagrees with the conclusion of Tosfos that this should require a new shechiyanu blessing.  His explanation of this idea is that the advantage of the daytime reading over the night time reading is that it is also a fulfilment of the law of hallel.  However, since the essence of the obligation of the reading of the Megillah is the same, the shechiyanu on the night time reading covers the day time reading as the added element of hallel does not obligate shechiyanu for we never say shechiyanu on hallel.  [In light of his explanation, Tosfos would have to hold the fact that there is an added element to the reading of the daytime defines the daytime reading as a different type of reading and that enables a shechiyanu or Tosfos holds there are other advantages to the daytime reading.]  Rav Solevetchik however, uses his approach to explain the opinion of Tosfos.  Since the reading of the Megillah is not in place of hallel but rather a unique form of hallel expressed only through the Megillah, that form of krias megillah deserves its own shechiyanu. 

The Feminine Future

This post is an idea I suggested for my wife to say at her Neshai Chanukah event. 

In many seforim (see hakdamah to Chazon Ovadyah Chanukah) it is cited in the name of the Midrash that all the holidays will be בטל in the future except for Chanukah and Purim (in texts of Midrash we have, only Purim is mentioned, but this is a girsa many cite.)  What does it mean the holidays will be בטל if the laws of the Torah are not subject to change?  It means that the moadim will exist but their significance will fade in the great light of the Messianic era (see Teshuvot Rasha #13.)  Why is it that the holidays of Chanukah and Purim won't dim in the future as well?  

The holidays of Chanukah and Purim are unique in that they are the only holidays in which we find that woman are obligated in the mitzvot of the holiday due to the principle of אף הן היו באותו הנס and according to some opinions that means not only were they including in the same miracle but they were the catalyst for the miracle, Ester in the Purim story, and Yehudit in the Chanukah story.  

The possuk says about the days of the future (Yermiyahu 31:21) נקבה תסובב גבר, "a woman shall go after a man."  The Alter Rebbe explains that in the current state of affairs the man is the one to chase after the woman (Kiddushin 2b,) which reflects the heavenly flow from the זעיר אנפין (the masculine presence) into מלכות (the feminine presence.)  However, in the days of the future the state of מלכות will be elevated higher into the משפיע.  Hence, the woman will not play a passive role but an active role.  נקבה תסובב גבר, the woman will run after the man, she will seek to be משפיע to him, תסובב also as in סיבה ומסובב, she be be the cause for her husband's success.  There two modes are reflected in the last two of the sheva berachot.  The sixth beracha ends בָּרוּךְ אַתָּה ה', מְשַׂמֵּחַ חָתָן וְכַלָּה, the chatan is first, he is the giver and the כלה is the recipient.  The final beracha which describes the Messianic era, מְהֵרָה ה' אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלָיִם וכו, ends בָּרוּךְ אַתָּה ה', מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה, the word עם meaning through as in the chatan's strength will come through the woman.  

Hence, it is specifically the holidays that come about through the actions of woman that are a harbinger of the days of the future when the feminine presence will be dominant and therefore their light will only grow stronger in the days of the future. 

Unity Amongst Division

The Sfas Emes Mekatz (5639) last piece ואמינא לפי רמז המפרשים טבח והכן הוא חנוכה. אף אנו נאמר וישכרו הוא מרומז על פורים. כי חנוכה ופורים הם נסים האחרונים סמוכין לסוף תיקון הכולל שיהי' נגמר במהרה בימינו בעת ביאת הגואל. ופנימיות אלה הדברים יובנו למשכיל בכוונת חייב לבסומי בפוריא עד דלא ידע כו'.  What does this mean?  

Rabbenu Bechai (38:25) about why Haman gave shekalim to be able to kill Klal Yisrael או נאמר כי מפני שידע המן חטא שבטי ישראל במכירת יוסף בעשרים כסף שהם חמשת שקלים ועונש החטא ההוא לא נפקד עליהם עדיין ע"כ חשב מחשבה לקנות כל ישראל לתת בשביל כל אחד מששים רבוא חמשת שקלים, כי חשב שיצליח בזה ויעלה בידו לגודל חטאם, וכענין שאמרו במדרש (בראשית לז) וישבו לאכל לחם אמר להם הקב"ה אתם מכרתם את אחיכם מתוך משתה חייכם שבניכם נמכרים בשושן מתוך משתה שנאמר (אסתר ג) והמלך והמן ישבו לשתות.

The sin of the mechira of Yosef was ripping apart the family of Yaakov.  Haman's attack on Klal Yisrael was ישנו עם אחד מפוזר ומפורד בין העמים, they are a divided nation and therefore there is a chance to kill them.  There was a repeat of the sin of Yosef and that allowed for the attack of Haman to take root.  

What is the connection between shekalim and the mechira of Yosef?  My father explained the sin of the mechira was ripping apart the family of Yaakov and the tikkun is the shekalim which unites everyone together.  How does the shekalim of Klal Yisrael counterbalance the shekalim of Haman?  Because the shekalim come together to form the korbanot tzibbur.  Although Haman could mathematically counteract the shekalim of every individual, he had no match for the concept of a tzibbur, a gathering of individuals that become a single unit greater than the sum of every individual. 

The tikkun in the story of Purim starts with  לך כנוס את כל היהודים, by gathering everyone together, not just as a collection of one body but as a tzibbur.  As the Maharal says, this was a hint to that everyone should come together in the synagogue to pray.  As Rabbi Hartman notes, it is only with regard to tefillah that there is a concept of a tefillah bitzibbur, the tzibbur as a unit defines the act of the mitzvah itself.  There needed to be a showing of tzibbur, of a body of Klal Yisrael to counter Haman's claim of עם אחד מפוזר, this was a demonstration of עם אחד, yes, מפוזר ומפורד, not or as Rav Kook puts it, despite the fact that Klal Yisrael appears to be מפוזר ומפורד, at the root they still are עם אחד.  

Maybe this is a drop of what the Sfas Emes means.  It was when the shevatim and Yosef united, even though the brothers didn't realize it at the time, they felt the tzibbur of Klal Yisrael had been corrected and they permitted themselves to drink to bring out the pnimous feelings of tzibbur that they felt, despite the fact that the brothers did not understand it yet.  Hence, the end of the time of nissim, the end of that tekufah before Mashiach contains a hint to the fix of the sin of Yosef which is the root of sins בין אדם לחבירו that we are still paying for (see Meshech Chachma Acherei Mos,) and hence Chazal enacted a mitzvah of drinking to remove the boundaries of מפוזר ומפורד and bring out the עם אחד (based upon Orah Visamcha of Rav Shmuel Yaakov Bornstein.)  

The Rambam says at the end of his short summary of all the mitzvot before the Mishne Torah that Chazal enacted the Megillah to be read in order to demonstrate that tefillah works, אלא כך אנו אומרים, שהנביאים עם בית דין תיקנו וציוו לקרות המגילה בעונתה כדי להזכיר שבחיו של הקדוש ברוך הוא ותשועות שעשה לנו, והיה קרוב לשווענו כדי לברכו ולהללו, וכדי להודיע לדורות הבאים שאמת מה שהבטיחנו בתורה, "ומי גוי גדול, אשר לו אלוהים קרובים אליו.  The Rambam evokes the possuk of ומי גוי גדול וגו.  The Briskor Rav explains that G-d also listens to the prayers of gentiles, what the possuk is describing is the uniqueness of Klal Yisrael that they have a concept of tefillah bitzibbur, only Klal Yisrael has the concept of a tzibbur.  This is very מדיוק in light of everything explained here for the entire bittul of the nes is in the merit of being a tzibbur, of being a singular unit, of coming together for a teffilah bitzibbur.  

The Forgotten Souls

The Chida cites the Rokeach that when Moshe Rabbenu saw the ווין used for hanging he got worried and lost his strength and that caused him to forget the 1,755 shekakim used to make the ווי העמודים in the Mishkan.  When he saw it was the sons of Hamal killed he was appeased.  This is hinted to by the 11 times it says the letter ו at the beginning of the sons of Haman's names.  What is the connection between the ווי העמודים  and the hanging of Haman's sons?  Why is it hinted to by 11 times vov?  

Moshe Rabbenu forgot the 1,775 sheklaim because these shekalim came from souls that were outside the boundary of the main body of the 600,000 Jews.  These shekalim represent the straggling Jew barely hanging on to the body of Klal Yisrael.  Moshe Rabbenu didn't see how they could remain connected, they were the "forgotten souls."  The Megaleh Amukot says that Moshe Rabbenu was reminded by R.Akiva that these shekalim were used for the hooks.  R. Akiva hinted to by the Megelah Amukot in the small א in the beginning of Vakiyra, א' זעיר"א, בגימטריא ר' עקיב'. נשתיירו אתוון מן ויקרא (א א) ויקר, שדרשו רז"ל (ע"ז דף ה'.) על פסוק (תהלים קלט יז) ולי מה יקרו רעיך אל, שהוא רבי עקיבה, is the one to darshen even every kotz, every little aspect of the Sefer Torah, even the "extras" that are not found in the body of the 600,000 letters, demonstrates that even these Jews have a place in the Mishkan.  עקיבא is עקב א, he finds even in the souls that are the עקב, the bottom, they also are connected to the א, אלופו של עולם.  These souls were also attached, they were part of the ווי העמודים, they were attached with the ו החיבור.  

Rashi says that Amalek attacked כָּל הַנֶּחֱשָׁלִים אַחֲרֶיךָ – חֲסֵרֵי כֹחַ מֵחֲמַת חֶטְאָם, שֶׁהָיָה הֶעָנָן פּוֹלְטָן.  Those that were straying at the back of the camp where the one's that Amalek was able to attack.  It is those that are lagging behind, those that don't make it into the main body of the Mishkan, those that are barely hanging on where Amalek comes to attack.  The Ramchal (cited in Otzrot Ramchal) notes that Amalek is associated with forgetting.  Moshe Rabbenu forgot these souls, he thought they would be overtaken by the powers of Amalek, they would be lost to the outside world.   The number 11 is associated with the negative side according to the Kabbalah.  כי יד על כס קה, the last letters of name of Hashem, the vav and hey which combine to equal 11 which Amalek is able to seize onto, that is the missing part of name of Hashem.   

There were 11 יריעות עזים on the outside of the Mishkan to convert even the negative power of those that are only on the outside to good.  Esau, optimized by Amalek, is represented by the hairy goats (see בראשית רבה, סה,טו.)  The goat skin were added to the outside of the Mishkan to bring even the souls that are susceptible to the attack of Esau to kedusha.  The man chosen for this job was אהליאב (according to Arizal,) from shevet Dan.  The shevet of Dan was the מאסף לכל המחנת as Rashi (Bamidbar 10:25) explains שהיה שבטו של דן מרובה באוכלוסין היה נוסע באחרונה וכל מי שהיה מאבד דבר היה מחזירו.  This means that it is shevet Dan that is in charge of bringing up all the stragglers, all those that were going to fall by the wayside.  That is why it is Oholiav ,a descendent of Dan who is charge of putting up the goat skins, he brings the souls that are suspect to be attacked by Amalek and makes sure they still hang onto kedusha.  That is why shevet Dan is the one who is the greatest misnagid to Amalek (Likutay Moharah 56:5.) 

The Rokeach notes there are 54 letters in the names of the sons of Haman and 54 times Haman is mentioned in the Megilliah.  54 is דן, it is the power of Dan that defeats Amalek.  It is through the ווי עמודים, the connection that even the "outside souls" have that is the downfall of Amalek.  This is the message that R. Akiva conveyed to Moshe Rabbenu, that even these souls have a takkanah, and that is hinted to in the downfall of Amalek, the root of the forgetting, of these souls forgetting their way, and showed their place in the Mishkan (based upon Emunas Etecha Pekuday, Beis Yishay siman 35, article)   

Family Obligation

The Rambam (1:1) rules that a free eved is obligated in Megillah.  The inference is that an eved who is enslaved is not obligated.  The question posed by the Lechme Mishna is why is an eved not obligated is he is obligated in everything a woman is obligated in and a woman is obligated in Megillah?  

The Megillah (9:28) says וְהַיָּמִ֣ים הָ֠אֵ֠לֶּה נִזְכָּרִ֨ים וְנַעֲשִׂ֜ים בְּכׇל־דּ֣וֹר וָד֗וֹר מִשְׁפָּחָה֙ וּמִשְׁפָּחָ֔ה מְדִינָ֥ה וּמְדִינָ֖ה וְעִ֣יר וָעִ֑יר.  The obligation is formulated as an obligation on groups of families, communities and cities.  The minimal group is that of a family.  In other words, the obligation of Megillah is structured not as an obligation on the individual but as an obligation on the family.  With this idea Rav Genack (Beis Yitzchak #33) explains the Rambam holds since an eved is not part of a Jewish family, he is not obligated in the Megillah.  

The Magen Avraham (698:5) cites a Midrash that a woman should not read the Megillah for herself.  Why not?  Rav Genack cites Rav Solevetchik explained the Midrash is of the opinion that woman are not obligated to read on their own but that it is an obligation on the husband to read for their wife.  In other words, it is like the chiuv of simcha of Yom Tov which is an obligation on the husband to make his wife happy.  Therefore, the Midrash holds that a woman can't read for herself.  This is מדיוק in the words of the Yerushlami cited in Haghos Memoni (beginning of Laws of Megillah) which says the amoraim read the megillah for their families.  It says they read for them, it does not say that their is an independent obligation upon them.  It is a family obligation, not an independent obligation of the woman and children. 

The Yerushlami also evokes the din of אף הן היו באותו הנס so it is not clear to me how this would jive with saying the peshat in the Yerushalmi is because of a chiuv mishpacha?  

On the above possuk in the Megillah Rashi comments מִשְׁפָּחָה וּמִשְׁפָּחָה. מִתְאַסְּפִין יַחַד וְאוֹכְלִים וְשׁוֹתִים יָחַד. וְכַךְ קִבְּלוּ עֲלֵיהֶם שֶׁיְּמֵי הַפּוּרִים לֹא יַעַבְרוּ.  Rav Zevin in Moadim L'halacha points out that this Rashi says that past of the din of seudat Purim is to eat it together with the family, to eat together.  The Divrei Yatziv also cites additional sources for din to eat the seudah together with others.  Why the emphasis of family for the holiday of Purim?  

What is the connection between the points in Rashi that מִתְאַסְּפִין יַחַד וְאוֹכְלִים וְשׁוֹתִים יָחַד and כַךְ קִבְּלוּ עֲלֵיהֶם שֶׁיְּמֵי הַפּוּרִים לֹא יַעַבְרו?  The Rebbe explains Rashi is bothered that the end of the possuk says וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם.  What guarantees that Purim will last?  Rashi answers by gathering together ,by enjoying a feast together with the family that will ensure that Purim will last.  The Rebbe points out that when Klal Yisrael is counted in Bamidbar, it is first to be counted as part of a family and then as part of a shevet.  The continuity of Klal Yisrael is assured by being part of a family, part of a band together to stand up to opposing forces.  The holidays of pisumay nisa, Chanukah and Purim are defined by נא איש וביתו and משפחה משפחה because that is what guarantees the perpetuity of Klal Yisrael and hence of the nissim of Klal Yisrael.

Mikrah Megillah And Other Mitzvot Of Purim

The Rambam says in the beginning of the Laws of Megillah that there is one mitzvah מדברי סופרים. And the Rambam titles the Laws as the Laws of Megillah.  What about the other mitzvot of the day?  

The Even Ezra (9:30) indicates that the holiday of Purim is enacted because the people accepted the holiday upon themselves.  This acceptance lasts as the Ramban (Mishpat Hacherem) says that a tzibbur can take upon themselves an acceptance and it is binding upon the future generations as a neder and one of his examples of this idea is Purim.

The Rambam is of the opinion like the Even Ezra that the mitzvot of the holiday are due to the acceptance of Klal Yisrael but mikra megillah is a mitzvah enacted by Chazal.  The proof to this can already be seen from Megillah (2a) where the Gemarah understands that the reading of the Megillah is a takkanah.  That is why the Rambam stresses the mitzvah is that of megillah.  He calls the laws the Laws of Megillah because that was the takkanah of Chazal, כתבוני לדורות (Megillah 7a,) the takkanah that became incorporated as a mitzvah of Chazal is that of mikrah megillah.  The other mitzvot of the day are kept because of the kabbalah of Klal Yisrael (the yesod is in Moadanay Moshe, Rav Avraham Shapira and kuntras את אשר חחלו לעשות uses this yesod to explain many things.)

Layers Of Clothes

The Gemarah Megillah (16a-b) says that Yosef gave Binyamin 5 garments as a hint to his descendant Mordechai who would wear 5 garments, ומרדכי יצא מלפני המלך בלבוש מלכות תכלת וחור ועטרת זהב גדולה ותכריך בוץ וארגמן.  What is the connection between Yosef and giving Binyanim garments to Mordechai?  A person is reflected through the clothes that they wear.  Different situations have different moods, comfort level and significance and that is reflected through the garments one wears.  One has a levush they wear on a regular day, a levush on Shabas, a levush for exercising, etc.  These reflect different the different ways one wishes to portray themselves depending on the time and place.  It is the same thing in a spiritual realm as well. Different times call for different levushim. Yosef is the brother who survives and flourishes in the state of golus.  He was giving to Binyamin the secret which spiritual garments one must wear to succeed in golus so that Mordechai would be able to nullify the decree of Haman (Sfas Emes Vayigash 5639.)  [Maybe when Dovid cut the corner of Shaul's garment it was to symbolize that he wasn't wearing the proper garments for a king of his stature.]

What is the significance of 5 garments specifically?  There are five levels to the soul but the essence of the soul is above these 5 levels.  The five garments represent that it is ultimately something greater than the garments which the salvation of Bnei Yisrael will come.  

Yaakov has to dress up like Esav in order to "steal" the berachot from Yitzchak?  Why did Hashem orchestrate it that he act in this manner?  The chassideshe seforim explain that the point of the beracha is that even when Yaakov looks like Esav, in the future generations when at times it may be hard to distinguish between Jew and non-Jew, still Yaakov is chosen.  

This is the message of the two goats of Yom Kippur that look the same but still one is pushed off a cliff and one is offered as a korban.  Outwardly they look the same, but Hashem looks at the essence and sees the difference.  That is why it is a lottery that is used to determine the difference.  a lottery has no human intervention to alter the result, it comes purely from Above.  Haman, a descendent of Amalek used a lottery to pick a date because he was trying to tap into the power of Amalek that say everything is mere luck but the Megillah says הוא הגורל, it is not merely a translation for then what is the ה- הגורל but the Megillah is telling us it was tied to the גורל which Hashem uses to choose Bnei Yisrael because under all the לבושים Bnei Yisrael remain attached to Hashem (Rav Tzaddok Shushan Purim #2.) 

The Cheshek Shlomo at the beginning of Mashecet Megillah says that the word מגילה appears 5 times in the Megillah alluding to the five days the Megillah can be read on from 11 Adat to 15 Adat.  In addition, the word is מלא two times alluding to the real days of Purim and the other three times it is חסר alluding to the additional days.  In light of the above idea we can say the חסר spellings of Purim represent the 3 lower levels of the neshama.  The two מלא spellings represent the 2 higher realms of the nefesh which remain whole.  But it is beyond the all the levushim where one reaches the essence of the soul which is untainted.  

Reading Early

The opening Mishna in Megillah says that those that live in the כפרים can read the Megillah from 11 Adar if it is the יום הכניסה.   According to Rashi, the villagers don't know how to read the Megillah themselves and when they go to the city on Monday and Thursday for Beit Din is in session then, they will be able to hear the Megillah from a baal korah in the city.  

The Rishonim ask on Rashi how since the city man's obligation is only on the 14^th, how can he read for the villagers he is not considered a בר חיובא?  Therefore, other Rishonim learn that really the people of the כפרים know how to read the Megillah as well but they only gather together twice a week so Chazal allowed them to read then.  (Some Rishonim like Tosfos Yevamos (14a) hold that they read it in the כפר itself to avoid לא תתגודדו issues while other Rishonim hold there are other ways around לא תתגודדו and they can read it in the city.)  Many Achronim (see Steiler siman 1, Bear Yaakov (Arieli) siman 25) say in defense of Rashi that the בן עיר is considered a בר חיובא because the obligation on the כפרים is not a separate obligation to read on the יום הכניסה but rather it is the chiuv of the 14^th with a kula to allow them to read early.  Therefore, since the yesod of the chiuv is the same it is called בר חיובא. 

The Ran learns like the opinions that the בני כפרים read for themselves even though he says at the beginning of the Masechta that the people of the villages don't know how to read the Megillah.  So how can he hod a בן כפר has to read the Megillah if they don't know how to?  It would seem the Ran would have to hold like some Achronim say according to Rashi (see Rabbi Akiva Eger on the Mishna, Turay Even) that someone else reads the Megillah and they read along word for word.  This is a difficult interpretation for how can they be yotzeh if they are not reading from a Megillah?  Others suggest that one can be yotzeh through שומע כעונה even from one who is not a בר חיובא for the entire obligation on the villagers is not to read the Megillah but only to hear it (see Chelkas Yoav siman 36.)  This is still difficult for even when it comes to shofar where them mitzvah is hearing, one still needs to hear the shofar from a בר חיובא (Rosh Hashana 29a)?

There are two questions on the peshat of the Steipler on Rashi.  One question is that if a village is closer to a walled city, then they would go there to hear Megillah from a בן כרך who reads on the 15^th.  How can he be מוציא them if they don't share the same obligation, one is on the 14^th and the other on the 15^th?  Another question is that the Ran (beginning of perek 2) says that one who knows how to read the Megillah in Ashurit can't read it in other languages to be motze others even though they share the same chiuv since he can't be yotzeh through other languages.  We see it doesn't suffice with the same chiuv to be called בר חיובא but the one being motzei the others must actually share the same form of fulfillment of the mitzvah?  (See Steipler siman 2 that addresses these issues.)  

Because of these questions Rav Shlomo Fisher (Beis Yishay siman 36) suggests a different peshat in the Rashi.  The Gemarah (19a) says a villager that goes to the city reads the Megillah like the people of the city on 14 Adar.  Rashi understands the Gemarah means even if he already read the Megillah beforehand on the יום כניסה, if he is in the city on 14 Adar he has to read it again.  The Achronim explain with their yesod; since the main chiuv is on 14, if he can read it then as part of the city he must.  Rav Fisher explains that the villagers only have a kium of pirsumay nisa when they read early but the kium of krias megillah and the kula that Chazal gave them was that it suffices for them to have a reading of pisumay nisa even though it is not a proper krias megillah.  Hence, if one is actually in the city on 14, they read again to fulfill the obligation of kria.  He says since the whole obligation of the villages is only pisumay nisa ,therefore, even a בן עיר can fulfill that when reading early and is called a בר חיובא.  

The Ritva in the beginning of Megillah already defends Rashi and the Steipler reads the Ritva as saying like his yesod.  However, the Ritva sounds like he is saying even if the chiuvim are different the בן עיר וכפר are considered to be sharing in the same chiuv because there is a possibility of them reading on the same day, the villagers can read on 14 if they want and the city people would read earlier if there are no י בטלנין in the city.  It sounds like it is enough to be consdiered בר חיובא because of the possibility of reading together, וצ"ע.  The words of the Ritva: וכיון שעדיין הוא מתחיי' לא חשיב לגמרי נמי שאינו מחויי' בדבר אלא הרי הוא באותה שאמרו כל הברכו' כלן אעפ"י שיצא מוציא כיון דבר חיובא הוא ואף אלו הרי כפרים ראויים לקרא בי"ד עם העיירות פעמי' קורים בכפרים כשאין י' בטלנין בן עיר. 

Three Prongs

 ואתה תצוה why does it even need to say ואתה if it is talking about Moshe?  Why should Bnei Yisrael bring שמן זית to Moshe if he is not the one kindling the Menorah?

Moshe's name is not mentioned in this week's parsha.  The Rebbe (Toras Menachem 5751) says that the connection to Moshe in this parsha is a direct connection to the essence of Moshe, ואתה, not limited by his name.  The commandment to kindle the menorah is a command to light up the souls which are called נר and that must be done via Moshe who is the teacher of Klal Yisrael.  Therefore, Moshe's connection to Bnei Yisrael which is innate, not external like a name, is integral to the preparation of the spiritual nature of the menorah. 

The Megillah starts, ends and is middled by the letter ו.  Why does the Megillah contain so many ווין?  As explained in another context, the letter ו can be spelled out as וו, ויו,ואו which is 12 for the 12 shevatim, 13 for אחד as a reference to Hashem and 22 for the letters of the aleph beit.  Haman thought that Bnei Yisrael, in their lowly state in golus, both physically and spiritually, were vulnerable.  He thought the connection between Bnei Yisrael and Hashem was broken.  The nes Purim demonstrated that the  ג' דרגין אינון מתקשרן דא בדא קב"ה אורייתא וישראל remained.  Bnei Yisrael were saved, there was a reacceptance of the Torah and ורבים מעמי הארץ מתיהדים.  The 3 ו's at surrounding the Megillah hint that this 3 pronged connection was acknowledged and verified during the story of the Megillah. 

The Gemarah (Megillah 16a) says that when Haman found Mordechai learning about the kemitzah of the omer when Haman came to parade Mordechai around the city he said  בא קומץ שעורים שלכם ודחה עשרת אלפים ככר כסף שלי.  What about the kemitzah puts down Haman?  The Shviley Pinchas says in light of the above idea that the kemitzah symbolizes this eternal bond Klal Yisrael, Hashem and the Torah have.  How so?  Rashi Vayikra (2:1) says the kemitzah is performed with 3 fingers.  The shape of a finger says the Tikkunay Zohar (10, pg. 25a) is like the letter ו.  Hence the three fingered kometz alludes to the connection between Hashem, Klal Yisrael and the Torah which is seen through the letter ו.  

This is the intent of the ו in ואתה תצוה to demonstrate that at all times the Jewish soul has a connectgion to Moshe, to the Torah that is deeply ingrained.

Purim In A Conversation

Ester told Mordechai לך כנוס את כל היהודים.  Why does she say כל היהודים, what does the word כל come to include?  Why is there is a din on Purim to drink עד דלא ידע?  Mordechai tells Ester מי יודע אם לעת כזאת הגעת למלכות.  

The Gemorah in Megillah (16b) says לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר  refers to the mitzvot of Torah, Yom Tov, milah and tefillin.  Rashi explains that the gentile’s decrees were not to keep these mitzvot.  Why specifically these mitzvot?   The Gra explains that these mitzvot contain an אות of the relationship  between Hashem and Klal Yisroel.  In other words, these mitzvot demonstrate the bris that exists between Hashem and Klal Yisroel (see more about this in Yemay HaPurim of Rav Dovid Cohen.)  It is not the mitzvot themselves that bothered Haman, it was the brit.  It was the idea that Klal Yisroel would have an irreversible brit with Hashem that remains intact despite any negative actions from Klal Yisroel that bothered Haman.

The time of Purim is alluded to in the possuk אנכי הסתר אסתר פני ביום ההוא.  As was made famous from the song, the possuk doesn’t merely mean that G-d is hidden but that even in the great darkness if one searches hard enough G-d can be found.  This hanhagah plays out in Klal Yisroel as well.  Even if the fire of the soul is darkened, the nefesh still contains the dying coals of fire that wish to cleave to Hashem.

When instructing Ester approach Achashverosh, Mordechai says ומי יודע אם כעת הזאת הגעת למלכות.  Why did Mordechai need to add this line if he already explained the danger of the Jew’s extermination and furthermore Ester should listen because Mordechai is telling her what to do?

Ester explained her hesitation to Mordechai was because she had not been admitted to Achashverosh as of late and by going to him uncalled, she was endangering herself which would shoot down any chance of survival.  Her claim was that it was more likely to cause salvation to wait.  Mordechai answers that there is room for cheshbonot if one is operating in a purely logical format.  However, when it is one’s specific mission in this world, כעת הזאת הגעת למלכות, then one must tap into the level of מי יודע, to go beyond chesbonot to ensure this mission is carried out (based upon Torat Menachem 5622.) 

Ester responds if that is the case לך כנוס את כל היהודים.  The כל comes to include even the sinners. Even those that may have caused Haman’s decree to be signed must join in causing the salvation.  If I am expected to act in a manner that may not be dictated upon logic to cause the salvation that is because the heart of the issue is about something beyond logic.  The challenge is to the very connection Klal Yisroel has with Hashem which defies logic.  If that is the case, every single Jew, no matter their status must join together to help bring about the salvation.  We are not gathering the sinner to pray as a sinner, but rather as part of כל ישראל.  The Noam Elimelech parshat Devarim writes, כי יש עולם הנקרא "כל ישראל" והעולם ההוא שלם בלי שום פגם, כי הכללות ישראל הם הצדיקים כמ"ש "ועמך כולם צדיקים", וא"כ אף שהפרטים חוטאים לפעמים אבל הכללות הם תמיד קיימים בקדושתם ואין שטן ואין פגע רע בהם חלילה, כי יש עולם הנקרא "כל ישראל" והעולם ההוא שלם בלי שום פגם, כי הכללות ישראל הם הצדיקים כמ"ש "ועמך כולם צדיקים", וא"כ אף שהפרטים חוטאים לפעמים אבל הכללות הם תמיד קיימים בקדושתם ואין שטן ואין פגע רע בהם חלילה.  It is this level of כל ישראל where the sinners will add pure prays to Hashem.  They are just as important in causing the salvation (see Sichot Kodesh Ki Sesa 5631.)

To take this one step further, the gematria of the words כל and מי are 50.  There are 49 gates of wisdom.  The 50th gate is what can not be obtained through knowledge.  It is above the limits of human logic.  Mordechai told Ester that she must access her ability from that gate, from מי יודע, above logic.  Ester in turn responded, by that very token, כל ישראל, even the sinners must be included in the fast for my success. It is because of this that the celebration of Purim must be carried out in a manner which is not limited by the boundaries of logic and there is an obligation to get drunk.

Shekalim And Kelayim

 From Igros Kodesh volume 1 pg. 253

No Fasting

Tosfos Megillah (6b) holds that on Purim Katan there is an issur of taanis and hesped but no obligation of simcha.  The Ran asks how can you split the two, the issur on taanis and hesped is learnt from ימי שמחה ומשתה, if there is no obligation of simcha then why should there be an issur of hesped and taanis?  

The Mordechai (784) understands that the issur of the fasting of Purim stems from the fact that it is part of the megillat taanis which was not nullified for Purim because of the pirsum hanes of the Megillah (Rosh Hashana 19a.)  Therefore, he concludes that when there is on Megillah read, i.e. on Purim katan, there is no issur of taanis and hesped.  The Mordechai understands that you need the actual act of reading the Megillah for the megillas taanis not be nullified.  However, it is possible that the Tosfos holds that because of Megillah Chazal did not revoke Purim form the list of the megillat taanis and therefore the laws of the issur of taanis and hesped remains even on Purim katan  (see Sfas Emes, Beiur HaGra 568:7 and Binyan Av volume 2 siman 33.)  According to this approach Tosfos holds the issur of fasting on Purim emanates from it being part of megillat taanis. 

There is another way to understand the Tosfos as well.  As my father discussed here the day of Purim Katan has in it the same status of Purim without the mitzvot of the day.  That may be why the Shulchan Aruch places the laws of Purim katan after the laws of Purim even though it chronologically comes earlier because it is only after we know the law of Purim that one can introduce the  issur of taanis and hesped of Purim katan (see Likutay Sichos volume 26.)  The Ran holds that since the day technically is Purim, there is just a derash that the mitzvot doesn't apply, the obligation of משתה ושמחה applies as well.  Tosfos holds that the Purim status establishes only as issur of taanis and hesped but the obligation of simcha goes hand in hand with the obligation of pirsum hanes which only applies on Purim with all the mitzvot hayom is the second Adar.  Bl'n we will develop this further is later posts.

Sweet Smell

Why does the parsha of the mizbaoch ketoret come only after the priestly garments?  The Gemorah Kerisut (6b) says the ketoret was comprised of 11 ingredients; 10 had a good scent and the חלבנה naturally had a bad scent but was absorbed in the good scent of the other ingredients.  From here the Gemarah derives א"ר חנא בר בזנא א"ר שמעון חסידא: כל תענית שאין בה מפושעי ישראל אינה תענית, שהרי חלבנה ריחה רע, ומנאה הכתוב עם סממני קטרת.  Why do we include the bad scent and the sinners in a day of fasting?  The Gemorah in Chullin (139b) says מרדכי מן התורה מנין דכתיב מר דרור ומתרגמינן מירא דכיא.  Why is Mordechai hinted to in the ketoret and specifically the מר דרור?  

The Meor Vashemesh (Rimzey Purim) says that the number 11 represents the forces of evil in the world like Haman and his 10 sons were 11.  The ketoret being ground up to obliterate the bad smell of the חלבנה represents the ability to crush the evil.  The spice that had the greatest effect in canceling out the smell of the חלבנה was the first spice, the מר דרור. Similarly, Mordechai was able to obliterate the forces of evil led by Haman.   המן is the gematria of the חלבנה.   He adds that's why Chazal use the language of לבסומי, a term generally used for spices because the ability to cancel out the arur Hamam is derived from the ketoret. 

The Torah calls the number 11 עשתי עשר.  Why use this strange expression and not אחד עשר?  (It does say אחד עשר in one place, for homework you can find it)  The Eben Ezra in Naso (7:72) says that the word עשתי עשר means וטעם עשתי כמו עשתנותיו (תה' קמו, ד), מה שיולידו מחשבותיו, כאילו העשר הוליד והוא סוד גדול.  This is the 11 that is the forces of evil in the world, it is one more than the unit of ten, it does not fit in the bundle.  That is what עשתי עשר represents.  It is that power that becomes obliterated in the ketoret. 

The Bnei Yissocher (maamer 1 #9) cites the  Arizal says that the month of Adar corresponds to the nose.  He says that is why Mordechai is connected to מור דרור and Ester to haddasim, both have pleasant fragrances for it is on Purim where the evil is turned on its head and crushed.  

The mizbaoch haketoret is where the incense offering of Yom Kippur is offered.  It is the time when the sins are pushed aside and the power of the ס"א is sent up in smoke.  That is why the mizbaoch heketoret is mentioned at the end of Titzaveh.  Everything else is subject to misappropriation, to be blocked out by sin but the ketoret is able to purify the stench of sin. 

Drink Don't Pray

 From the Sifsay Tzaddik.

A New Lot

This post is based upon a shmuz by Rabbi Elefant. Why is Purim named after the pur, which is not part of the salvation and seems to be a side deatail in the story?  The midrash (Yalkut Mishlay 944) says that the holidays will be nullified but Purim will not, what is unique about Purim?  Why is there a חייב איניש לבסומי on Purim?  

The Sfas Emes 5631 explains וזהו באמת גודל הנס שמה שהגורל מורה עליו הוא שהטבע צריך להיות כן. ומזה מוכח שלא הי' הצלת ישראל עפ"י טבע כלל רק בנס.  A lot is a person's state as we say in English it his his lot.  The lottery to set the date of the destruction of Klal Yisroel was the natural order of Klal Yisroel.  That was "fitting" for them.  The salvation of Klal Yisroel proved that they were not left to the natural order of events. 

The Maharal in Or Chadash (3:7) says that is why the holiday of Purim will never be nullified.  Since the salvation was only something that Hashem could do, it was above the natural order therefore it will last forever.  Natural things fade away but Purim which is above the natural order will never fade.  He adds that is why חייב איניש לבסומי because a person must remove their capabilities on Purim to appreciate that the salvation was totally dependent upon Hashem and human intervention played no role. 

The Sfas Emes 5635 adds that is the explanation of  תשועתם היית לנצח ותקותם בכל דור ודור.  Because we are totally dependent upon Hashem and are not players in our own fate we are assured to last. "תשועתם היית לנצח ותקותם בכל דור ודור. כי התשועה בפורים הי' לדורות עולם. כמו שהגזירה הי' להשמיד כל היהודים. ממילא גם הנס הי' לכל הדורות. והרי קיום כל זרע ישראל הכל ע"י נס הזה. ואיתא כי הגזירה הי' גם בשמים כן על בנ"י. והקב"ה עשה זה הנס בלי זכות ישראל. רק מצד שאנחנו עמו וחוסים בו תמיד. לכן עליו להושיע לנו בעת צרה. ולכן זה היו"ט נותן כח ועוז ותקוה לבנ"י בגלות לבטוח בו מצד שמיוחדים אנחנו אליו. ונראה שלכך תקנו לבסום עד דלא ידע כו'. להראות שאין היום טוב מצד זכות ישראל. ולכן נקרא פורים על שם הפור כי הגורל הוא סימן שכך היה ראוי מכל צדדי הטבע ותגבורת כח הסט"א ע"י עונותינו. ורק בחסדו השי"ת הצילנו." 

There is another opinion in the midrash that Yom Kippur will not be nullified as well. The Maharal in Teferet Ch. 53 says דבר זה לפי ענין אלו המצות כי ענין אלו המועדים הם כמו התחיה שאחר שהגיעו למיתה יחזרו לחיים כבראשונה, וכן יום כפורים שהאדם אשר הוא חוטא ונגזר עליו המיתה יחזור לו החיים. The salvation of Purim and the cleansing of sin on Yom Kippur require a special level above the natural order.  He continues that on these two days Esev loses to Yaakov, Haman in destroyed and the goat that is pushed off the cliff represents Esev.  The reason is כלל הדבר מה שהיו ישראל מנצחים כח עשו הוא מדרגה עליונה מעולם העליון וכן ביום הכפורים נצוח סמאל הוא כח עשו כמו שמבואר מדברי חכמים הוא למעלה מן עולם הזה.  Because these are times of living under an unnatural order, all of evil crumbles and is wiped out.  That is why we read זכור before Purim for the eradication of the ultimate evil requires tapping into to the level above the natural order.  

Drink

                                                           Keep drinking, alcohol kills all germs ...

Two Talmud Torahs

Two dinim in Talmud Torah from Rav Chayim Kanievsky.

How is לא ימוש, possuk in Navi מחדש a new din of Talmud Torah?