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One can read the Megillah and say it all happened by chance. However, if one calculates the chances of so many things falling into place then he/she would be foolish to conclude that it was a coincidence. Seeing through nature and through coincidences is what the Megillah is all about. In fact the word Megillah comes from the word “megaleh” which means to reveal and the name Ester comes from the word “nistar” which means hidden; hence Megillat Ester literally means revealing that which is hidden! Incidentally this is why the baalei musarim say that everyone should write a megilla of their own life. The reason for this is that if we look at different events of our lives independently then we can not see the hand of Hashem at work, however, once we look at the picture as a whole then we can see that none of it was by chance and that everything that happened in our lives was to lead us in the particular direction that Hashem wants us to be in. Hence it is the Megillah that reveals the hand of Hashem.
With this in mind we can perhaps understand on a deeper level the Halacha which requires us to hear EVERY word of the Megillah; if a person misses even one word he has not fulfilled his obligation. This teaches us the very important lesson that we must not overlook anything that happens in our own lives. Even trivial things which at the time seem to be totally meaningless and coincidental could very well play a major role in how our lives turn out. This is the lesson of the Megillah: to reveal the hand of Hashem in our everyday lives where, if looked at in segments of time, Hashem is very hard to find.
Friday, February 26, 2010
Friday, February 19, 2010
Trumah for non-Kohanim too
You shall make two Kruvim of gold (Shemos 25:18). The Torah instructs us to form kruvim or cherubim, which we will now translate as merely 'winged celestial beings" (Answers.com)
The well known description of the kruvim (at least in our parsha) are two figures in the form of young children (Rashi). When the Jewish People were doing the will of God, they kruvim would face each other (and embrace one another-?) When the opposite happened, the kruvim would turn away from each other.
However, in Berishis, when Adam and Chava were commanded to leave Gan Eden, two other kruvim chased them out and henceforth guarded the entrance to Gan Eden. Rashi describes these kruvim as Malachi Chavala, destructive angels.
In the stories of Yosef and his brothers, an ish (lit. man) appears in the field and tells Yosef that his brothers have gone to Dosan. Earlier on in Sefer Berishis. Rashi comments that this person was really the angel Gabriel. Yaakov decides to venture back across the river to pick up small vessels he left at home. Famously, he encounters an ish and 'fights' with him until dawn. Rashi there says that this ish was the heavenly angel representing esav.
The question is how are we and Rashi- to know when to translate kruvim as destructive angels or as angelic forms of children? the wrod "ish" as an evil angel (of esav) or as a helpful angel (gavriel)? Where is the discrepency?
The Otzros HaTorah quotes Rabbi Moshe Mordechai Epstein as follows: It is really quite simple. The kruvim serve a functional, positive purpose- indicating where we stand with God. That is how we know they have the form of sweet children. The kruvim in Gan Eden, albeit they were carrying out God's command (as everything ultimately does), were more 'destrcutive' in nature. They were asked to banish people from some place and they also carried swords.
The "ish" by Yosef was fulfilling a positive mission. Although, when Yosef found his brothers they actually sold him into slavery, but this ultimately brought about the redemption. [OK, but it also brought us into slavery first...that is a valid question.] The ish that fought with Yaakov, did just that- he was fighting! So he must be an evil angel.
{Not to demean anyone, but I am not think sure everything here fits perfectly, becuase, again I am pretty sure the kruvim by Gan Eden were just doing their job. Do angels have free choice to act inappropriately, anyway?}
Either way. the lesson is that if we are here to do positive things, we will be described favorably. If we are here to 'push people away', then we will be cast in a negative light.
(Yes, you guessed it, this was once again from Rav Rosner's shiur. Also, Rav Epstein only addressed the kruvim 'problem'; Rav Rosner added in the ish 'problem'.)
Good shabbos, Yaakov.
The well known description of the kruvim (at least in our parsha) are two figures in the form of young children (Rashi). When the Jewish People were doing the will of God, they kruvim would face each other (and embrace one another-?) When the opposite happened, the kruvim would turn away from each other.
However, in Berishis, when Adam and Chava were commanded to leave Gan Eden, two other kruvim chased them out and henceforth guarded the entrance to Gan Eden. Rashi describes these kruvim as Malachi Chavala, destructive angels.
In the stories of Yosef and his brothers, an ish (lit. man) appears in the field and tells Yosef that his brothers have gone to Dosan. Earlier on in Sefer Berishis. Rashi comments that this person was really the angel Gabriel. Yaakov decides to venture back across the river to pick up small vessels he left at home. Famously, he encounters an ish and 'fights' with him until dawn. Rashi there says that this ish was the heavenly angel representing esav.
The question is how are we and Rashi- to know when to translate kruvim as destructive angels or as angelic forms of children? the wrod "ish" as an evil angel (of esav) or as a helpful angel (gavriel)? Where is the discrepency?
The Otzros HaTorah quotes Rabbi Moshe Mordechai Epstein as follows: It is really quite simple. The kruvim serve a functional, positive purpose- indicating where we stand with God. That is how we know they have the form of sweet children. The kruvim in Gan Eden, albeit they were carrying out God's command (as everything ultimately does), were more 'destrcutive' in nature. They were asked to banish people from some place and they also carried swords.
The "ish" by Yosef was fulfilling a positive mission. Although, when Yosef found his brothers they actually sold him into slavery, but this ultimately brought about the redemption. [OK, but it also brought us into slavery first...that is a valid question.] The ish that fought with Yaakov, did just that- he was fighting! So he must be an evil angel.
{Not to demean anyone, but I am not think sure everything here fits perfectly, becuase, again I am pretty sure the kruvim by Gan Eden were just doing their job. Do angels have free choice to act inappropriately, anyway?}
Either way. the lesson is that if we are here to do positive things, we will be described favorably. If we are here to 'push people away', then we will be cast in a negative light.
(Yes, you guessed it, this was once again from Rav Rosner's shiur. Also, Rav Epstein only addressed the kruvim 'problem'; Rav Rosner added in the ish 'problem'.)
Good shabbos, Yaakov.
Thursday, February 11, 2010
Even more Mishpatim Rules!
Parshas mishpatim
In this weeks Parsha, the famous words of “N’aaseh V’nishma” are said by the Jewish nation. The Mey Hashiloach (the izbitzer rebbe) poses the following question and idea. Why is it that we said the word N’aaseh before Nishma? In truth, no one in the world understands the true depth of the torah, its mitzvos and the reasoning behind them, because if someone really did understand them he would never have to do the actions of the mitzvah but rather he would just sit back and have the direct connection and concentration toward Hashem about why He is doing this. However, since we don’t have full concentration Hashem gave us the “hands-on” actions of the mitzvah, to actually feel the mitzvah we are doing, and in Shamayim, we will understand the reason for why we did this. There is a mashal, that a father finds a treasure box and tells his son to grab it, the son then asked his father. What’s in it? The father replies don’t worry just take it! So too here, Hashem gave us the torah and right away we said N’aaseh we will do! And in Shamayim, Nishma -we will understand. This is why the words of N’aaseh V’nishma are written in Parshas mishpatim, just in case someone will say “ehh why do I need to know about someone’s ox hitting another or selling someone as a slave etc.?!?” Therefore the torah is teaching us- N’aaseh V’nishma, there will be mitzvos that we understand completely such as not to steal, or to love your fellow neighbor just as you love yourself, and as well, there will be mitzvos that are harder to grasp such as the reason for shatnez or why we shake a lulav on succos, however we must always remember “N’aaseh” we will do because we know Hashem loves each and everyone of us and “Nishma” iy’h in shamayim we will understand.
Gut Shabbos
Tzachi Popowitz B’shem R’ Zucker
In this weeks Parsha, the famous words of “N’aaseh V’nishma” are said by the Jewish nation. The Mey Hashiloach (the izbitzer rebbe) poses the following question and idea. Why is it that we said the word N’aaseh before Nishma? In truth, no one in the world understands the true depth of the torah, its mitzvos and the reasoning behind them, because if someone really did understand them he would never have to do the actions of the mitzvah but rather he would just sit back and have the direct connection and concentration toward Hashem about why He is doing this. However, since we don’t have full concentration Hashem gave us the “hands-on” actions of the mitzvah, to actually feel the mitzvah we are doing, and in Shamayim, we will understand the reason for why we did this. There is a mashal, that a father finds a treasure box and tells his son to grab it, the son then asked his father. What’s in it? The father replies don’t worry just take it! So too here, Hashem gave us the torah and right away we said N’aaseh we will do! And in Shamayim, Nishma -we will understand. This is why the words of N’aaseh V’nishma are written in Parshas mishpatim, just in case someone will say “ehh why do I need to know about someone’s ox hitting another or selling someone as a slave etc.?!?” Therefore the torah is teaching us- N’aaseh V’nishma, there will be mitzvos that we understand completely such as not to steal, or to love your fellow neighbor just as you love yourself, and as well, there will be mitzvos that are harder to grasp such as the reason for shatnez or why we shake a lulav on succos, however we must always remember “N’aaseh” we will do because we know Hashem loves each and everyone of us and “Nishma” iy’h in shamayim we will understand.
Gut Shabbos
Tzachi Popowitz B’shem R’ Zucker
Mishpatim Rules!
The parsha commences by discussing the scenario of a Jewish man who becomes a slave to another Jewish man. The laws state that a master must treat his slave right; masters must provide food, clothing and shelter for slaves. In addition, the Torah commands that the master must also provide these things for the slave's wife and children(, even though they do not do any work for him!) Rashi in Devarim (14:14) adds that masters must give generous parting gifts to their slaves, as well. (I think I remember a source that says that additionally, a matsermust give his Jewish slave the best food he has.)
Why did the Torah begin its discussion of civil laws specifically with the topic of Jewish slaves? There are many other laws it could have began with.
Rav Zalman Sorotzkin explains that this is actually the opportune time to discuss slavery laws and rights. The Jewish People have just emerged from the pangs of slavery (at the hands of the Egyptians) and now have dominion over themselves. The Jewish People know intimately what affliction by a master to his slave is. One might think that, as human nature goes, once people become free they forget the pain that came with slavery. More than that- the very fact that they endured pain and hardship might push them to translate that to others, to vent their frustrations out on people they suddenly have control over. Says the Torah, please do not adopt that attitude. Rather, remember that you yourselves just a short time ago- suffered at the hands others. Thus, be sensitive to a fellow Jew who due to unfortunate circumstances (he is impoverished) must sell himself for hire.
I felt this phenomenon. Many times I attempted a shot in a (league) basketball game and the shot was blocked, or I felt that I was fouled, but no call was made. In the heat of 'battle', my passion dictated that right away, on the defensive end, I would attempt to do the same thing done to me! I would definitely not let the opposing team not allow an easy shot. If I could help it- I would either go for the block or a hard foul.
Of course, these actions are negative; they smack of nekama/revenge. (Even though one does not retaliate against his opponent, per 'se) After all, any master today might need to become a slave tomorrow. [The truth is, there are many possible lessons that can be gleaned from this insight.]
The same point made is made by Mrs. Nechama Leibowitz later in the parsha. The Pasukim warn us to not oppress a ger/convert, because the entire Jewish People were themselves converts. How so? When we were in Egypt, we were not considered a Jewish nation, in the fullest sense. Only after God took us out and gave us the Torah, did we transform into the Jewish nation we are today. From this point, Mrs. Leibowitz makes the same point as before. Human Nature, at least for some people, might tell us to take our anger out on someone else. Since we were treated as outcasts and strangers in Egypt, we might pass on that frustration to 'non-Jewish' converts. The Torah comes vehemently rejects this feeling. Do unto others only that which you would like done to you.
So what would be an appropriate response for Jewish Men to the suffering they felt in Egypt? One might suggest that they join the Jewish Army! Translate the anger, pain, and humiliation of being enslaved for the good. Fight Amalek, fight the Philistines, etc. After all, God approves of us destroying our enemies!
The next time you find yourself incensed at someone who has wronged you, do not become that person to someone else! Join the Israeli army.
(Adapted from a shiur by Rav Shalom Rosner)
Good Shabbos.
Yaakov
Why did the Torah begin its discussion of civil laws specifically with the topic of Jewish slaves? There are many other laws it could have began with.
Rav Zalman Sorotzkin explains that this is actually the opportune time to discuss slavery laws and rights. The Jewish People have just emerged from the pangs of slavery (at the hands of the Egyptians) and now have dominion over themselves. The Jewish People know intimately what affliction by a master to his slave is. One might think that, as human nature goes, once people become free they forget the pain that came with slavery. More than that- the very fact that they endured pain and hardship might push them to translate that to others, to vent their frustrations out on people they suddenly have control over. Says the Torah, please do not adopt that attitude. Rather, remember that you yourselves just a short time ago- suffered at the hands others. Thus, be sensitive to a fellow Jew who due to unfortunate circumstances (he is impoverished) must sell himself for hire.
I felt this phenomenon. Many times I attempted a shot in a (league) basketball game and the shot was blocked, or I felt that I was fouled, but no call was made. In the heat of 'battle', my passion dictated that right away, on the defensive end, I would attempt to do the same thing done to me! I would definitely not let the opposing team not allow an easy shot. If I could help it- I would either go for the block or a hard foul.
Of course, these actions are negative; they smack of nekama/revenge. (Even though one does not retaliate against his opponent, per 'se) After all, any master today might need to become a slave tomorrow. [The truth is, there are many possible lessons that can be gleaned from this insight.]
The same point made is made by Mrs. Nechama Leibowitz later in the parsha. The Pasukim warn us to not oppress a ger/convert, because the entire Jewish People were themselves converts. How so? When we were in Egypt, we were not considered a Jewish nation, in the fullest sense. Only after God took us out and gave us the Torah, did we transform into the Jewish nation we are today. From this point, Mrs. Leibowitz makes the same point as before. Human Nature, at least for some people, might tell us to take our anger out on someone else. Since we were treated as outcasts and strangers in Egypt, we might pass on that frustration to 'non-Jewish' converts. The Torah comes vehemently rejects this feeling. Do unto others only that which you would like done to you.
So what would be an appropriate response for Jewish Men to the suffering they felt in Egypt? One might suggest that they join the Jewish Army! Translate the anger, pain, and humiliation of being enslaved for the good. Fight Amalek, fight the Philistines, etc. After all, God approves of us destroying our enemies!
The next time you find yourself incensed at someone who has wronged you, do not become that person to someone else! Join the Israeli army.
(Adapted from a shiur by Rav Shalom Rosner)
Good Shabbos.
Yaakov
Thursday, February 4, 2010
The miracles heard 'round the world...
Rashi quotes the medrash that explains why Yisro decided to convert to Judaism pointing to the splitting of the sea and the war with Amalek. The seeming problem with this is that the WHOLE WORLD heard about these miracles yet only Yisro converted. If the reasoning given for his conversion was these very public miracles then there should have been a massive conversion throughout the globe!
So why didnt it happen?
As I was waiting in Brooklyn for my glasses to be prepared I saw the following answer in a sefer that had been lying on the counter.
There is a fundamental difference in the types of listening that took place. True the whole world heard about the miracles but they were not listening! Yisro however was listening for growth
When Yisro heard about what happened he immediately asked himself, "What am I supposed to take from this?" This question prompted him to change his ENTIRE life.
The point here is that there are messages that constantly bombard us. Everywhere we look are oppurtunities for change and growth. The question is are we listening for growth or are we just listening?
So why didnt it happen?
As I was waiting in Brooklyn for my glasses to be prepared I saw the following answer in a sefer that had been lying on the counter.
There is a fundamental difference in the types of listening that took place. True the whole world heard about the miracles but they were not listening! Yisro however was listening for growth
When Yisro heard about what happened he immediately asked himself, "What am I supposed to take from this?" This question prompted him to change his ENTIRE life.
The point here is that there are messages that constantly bombard us. Everywhere we look are oppurtunities for change and growth. The question is are we listening for growth or are we just listening?
Yisro
Why did Yisro merit an entire parsha named after himself?
Rashi explains first off that the name Yisro comes from the root "yeser', which means an addition. The explainaion being that Yisro 'added' a section to the Torah. (His voluntary action was considered his unique contribution to the Torah.) Which section did he 'add'? The section starting from verse 21 in which he gives his son-in-law advice about how to revamp the judicial system at that time. The procedure before Yisro came along was that people would wait in long lines to ask Moshe himself all sorts of questions in Jewish Law. In other words, Moshe was the sole judge of the Jewish People. This unwieldy system was obviously very taxing on Moshe and cumbersome for the people to have to wait on extremely long lines to get their questions answered. His father in law's wise advice was to introduce a tiered system, in which the simplest of questions could be asked to any of 1000 sages. If they could not answer the question, it was sent to a smaller group of 100 judges, and so and so forth until only the most complex questions that no other sage in Israel could answer except for Moshe- went to Moshe. [As a result of Yisro's positive 'addition' to the Torah, the Torah named the whole parsha after him]
Rabbi Shalom Rosner quotes an interesting insight from Rabbi Jacob J. Shachter. A closer look at the parsha reveals that Yisro actually started speaking to Moshe in verse 17. Why did Rashi only quote verse 21 and on as the source of Yisro's contributing remarks?! The answer is that from verse 17 to verse 21, Yisro simply points out the problems with the current scenario of having only one judge. Big deal. Many people probably saw that the system was flawed. From verse 21 and on, however, Yisro begins dispensing advice on what can be done to improve the system. That apparently was Yisro's original idea. Rashi notes only Yisro's advice for improvement, not his critiques.
The lesson we can take from here is that anyone can point out what is wrong with the system, what is too harsh about the rules, why a program did not run smoothly-- and stop there. That requires little effort and wisdom. The people that are truly valued are the ones that take the next step. They offer a suggestion as to how something can be improved, an innovative idea which could change the future. Let us be more than critics who point out the problems. Let us be constructive critics who offer solutions.
Good Shabbos from RIETS
Yaakov
Rashi explains first off that the name Yisro comes from the root "yeser', which means an addition. The explainaion being that Yisro 'added' a section to the Torah. (His voluntary action was considered his unique contribution to the Torah.) Which section did he 'add'? The section starting from verse 21 in which he gives his son-in-law advice about how to revamp the judicial system at that time. The procedure before Yisro came along was that people would wait in long lines to ask Moshe himself all sorts of questions in Jewish Law. In other words, Moshe was the sole judge of the Jewish People. This unwieldy system was obviously very taxing on Moshe and cumbersome for the people to have to wait on extremely long lines to get their questions answered. His father in law's wise advice was to introduce a tiered system, in which the simplest of questions could be asked to any of 1000 sages. If they could not answer the question, it was sent to a smaller group of 100 judges, and so and so forth until only the most complex questions that no other sage in Israel could answer except for Moshe- went to Moshe. [As a result of Yisro's positive 'addition' to the Torah, the Torah named the whole parsha after him]
Rabbi Shalom Rosner quotes an interesting insight from Rabbi Jacob J. Shachter. A closer look at the parsha reveals that Yisro actually started speaking to Moshe in verse 17. Why did Rashi only quote verse 21 and on as the source of Yisro's contributing remarks?! The answer is that from verse 17 to verse 21, Yisro simply points out the problems with the current scenario of having only one judge. Big deal. Many people probably saw that the system was flawed. From verse 21 and on, however, Yisro begins dispensing advice on what can be done to improve the system. That apparently was Yisro's original idea. Rashi notes only Yisro's advice for improvement, not his critiques.
The lesson we can take from here is that anyone can point out what is wrong with the system, what is too harsh about the rules, why a program did not run smoothly-- and stop there. That requires little effort and wisdom. The people that are truly valued are the ones that take the next step. They offer a suggestion as to how something can be improved, an innovative idea which could change the future. Let us be more than critics who point out the problems. Let us be constructive critics who offer solutions.
Good Shabbos from RIETS
Yaakov
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