While I generally do not like to attribute much meaning to natural events, as they occur regardless of timing and regardless of any meaning, I would like to point this out.
Last night/this morning there was a full lunar eclipse. I find it timely and appropriate to consider this message. Purim is a time where we commemorate the miracle of salvation from an evil decree. The miracle took place in a completely "natural" style, with Hashem's hand in the matter hidden from general view. One needs to look deeper into the megilla and into the events to discern Hashem's part in the events.
The lunar eclipse was timely. On Purim itself we saw the moon disappear. One had to look harded in order to see it. And then the moon came re-appeared.
Just like the moon became hidden by a course of natural events, so too did Hashem's presence in Shushan, and so too often in our daily lives. We have to look beyond the surface of events. We have to look beyond the "natural" events. And the time will come when, just like the moon re-appeared, so too will the clarity of seeing Hashem's presence in our lives.
Showing posts with label Purim. Show all posts
Showing posts with label Purim. Show all posts
Sunday, March 4, 2007
Thursday, March 1, 2007
subjective history lesson
Purim - Megillat Esther
The midrash on Megillat Esther tells over a very interesting conversation that took place.
Haman was pestering Ahashverosh to let him destroy the Jews. Finally Ahashverosh considers it and calls a meeting of all his wise men and advisers and asks for their professional opinion whether it is feasible or not.
The wise men go into a lengthy response of why it is not possible. They say, the world was created for the Torah which is studied by the Jews. The Jews are the closest nation to God, even called His children. If you destroy the Jews, you are getting personal with God and He will not allow it to happen and will bring his wrath down upon you. Look at history at anyone who has tried to destroy the jews and what has happened to them. Pharoah was destroyed, Sanherev and his army were wiped out...
Haman jumps in and says it can be done. God is old and can no longer respond the way he used to. he points out Nebuchadnezzar who only 60 or so years prior had burned down the beis hamikdash and exiled the jews.
Haman is persuasive and they all agree. They wrk out some details and Haman is selected to lead the campaign against the Jews.
The midrash continues with Haman's rationale. Haman goes through history describing how bad the Jews were and how they must be destroyed. I will review it briefly. He says how Pharoah took the Jews in so kindly and the jews repaid him with nothing but trouble. they kept insisting on leaving and when he let them they took all the valuables of Egypt. Then Pharaoh decided to chase them to get his money back and ended up getting pushed into the sea. After all the good Pharoah did for them, this is how they treated him!
Haman continues describing the different nations that Israel battled with in the desert and how the Jews were cruel for no reason and started wars and destroyed nations for no reason. Then they go into Israel and wipe out all the inhabitants and steal the land. He continues through Jewish history and the various kings and talks about how they all were vicious and cruel and fought with nations for no reason and destroyed them. He gets to Nebuchadnezzar who destroyed the beis hamikdash because the Jews stopped listening to their God and he says and now they live among us and they have kept their old, ugly traditions. They continue to taunt us and our gods. Now we have to destroy them... etc..
Look how a person can deceive himself to see what he wants to see. Haman points out all these events and at the same time where he can see clearly, and even says so at times, that the God of the Jews helped them be so successful, he still refuses to look at it objectively and realize that Hashem caused all their successes.
He still, despite having walked through all of Israel's history and their successes, thinks that it is not God protecting the Jews and that he will be able to overcome them.
This is the story of the megilla and of Purim. One has to look deeper than face value, Only then can you realize that Hashem is behind the scenes pulling the strings. If you only look at face value, you can fail to see the truth behind all the events and continue to delude yourself..
The midrash on Megillat Esther tells over a very interesting conversation that took place.
Haman was pestering Ahashverosh to let him destroy the Jews. Finally Ahashverosh considers it and calls a meeting of all his wise men and advisers and asks for their professional opinion whether it is feasible or not.
The wise men go into a lengthy response of why it is not possible. They say, the world was created for the Torah which is studied by the Jews. The Jews are the closest nation to God, even called His children. If you destroy the Jews, you are getting personal with God and He will not allow it to happen and will bring his wrath down upon you. Look at history at anyone who has tried to destroy the jews and what has happened to them. Pharoah was destroyed, Sanherev and his army were wiped out...
Haman jumps in and says it can be done. God is old and can no longer respond the way he used to. he points out Nebuchadnezzar who only 60 or so years prior had burned down the beis hamikdash and exiled the jews.
Haman is persuasive and they all agree. They wrk out some details and Haman is selected to lead the campaign against the Jews.
The midrash continues with Haman's rationale. Haman goes through history describing how bad the Jews were and how they must be destroyed. I will review it briefly. He says how Pharoah took the Jews in so kindly and the jews repaid him with nothing but trouble. they kept insisting on leaving and when he let them they took all the valuables of Egypt. Then Pharaoh decided to chase them to get his money back and ended up getting pushed into the sea. After all the good Pharoah did for them, this is how they treated him!
Haman continues describing the different nations that Israel battled with in the desert and how the Jews were cruel for no reason and started wars and destroyed nations for no reason. Then they go into Israel and wipe out all the inhabitants and steal the land. He continues through Jewish history and the various kings and talks about how they all were vicious and cruel and fought with nations for no reason and destroyed them. He gets to Nebuchadnezzar who destroyed the beis hamikdash because the Jews stopped listening to their God and he says and now they live among us and they have kept their old, ugly traditions. They continue to taunt us and our gods. Now we have to destroy them... etc..
Look how a person can deceive himself to see what he wants to see. Haman points out all these events and at the same time where he can see clearly, and even says so at times, that the God of the Jews helped them be so successful, he still refuses to look at it objectively and realize that Hashem caused all their successes.
He still, despite having walked through all of Israel's history and their successes, thinks that it is not God protecting the Jews and that he will be able to overcome them.
This is the story of the megilla and of Purim. One has to look deeper than face value, Only then can you realize that Hashem is behind the scenes pulling the strings. If you only look at face value, you can fail to see the truth behind all the events and continue to delude yourself..
the source of victory
Purim
In the Torah reading of Purim morning, we read about the initial battle between Amalek and the Israelites. We read about how when Moshe's hands were uplifted, the Jews would be victorious in battle and when his hands were down resting the Israelites would falter in battle.
The mishna and gemara ask about this how can it be that Moshe's hands were decisive in the success of the battle - what did his hands have to do with it? The gemara answers that it was not really Moshe's hands, rather they were the catalysts. When his hands were raised, the jews looked up. When they looked up, aside from seeing his hands, they saw the heavens beyond and remember Hashem and to daven to Hashem that they should be successful. When Moshe's hands were down, they continued to fight but had nothing to make them think about Hashem, so they would falter.
The emuna in Hashem that was increased at the moment is what effected victory, while the lack of emuna when they were not thinking of Hashem, rather possibly of their own strengths, is what effected failure in battle.
This is, in essence, the whole story of Purim as well. In the whole megilla we do not find Hashem's name. This is because the Purim story happened as a hidden miracle. That is also the symbolism of the name "Esther" which means hidden. her name was really Haddasa as the megilla tells us, but it refers to her as Esther because that was the essence of the miracles she was involved in while saving the Jewish people.
Because everything happened in a hidden way, it required pure emuna in Hashem. Without the emuna, Hashem might not have obliged and performed all these miracles. Without emuna, a person would have given up right away. Haman was very powerful - how can we fight against his decrees?
Only with emuna did they have the strength and conviction to go on and ensure salvation for the Jewish people.
In the Torah reading of Purim morning, we read about the initial battle between Amalek and the Israelites. We read about how when Moshe's hands were uplifted, the Jews would be victorious in battle and when his hands were down resting the Israelites would falter in battle.
The mishna and gemara ask about this how can it be that Moshe's hands were decisive in the success of the battle - what did his hands have to do with it? The gemara answers that it was not really Moshe's hands, rather they were the catalysts. When his hands were raised, the jews looked up. When they looked up, aside from seeing his hands, they saw the heavens beyond and remember Hashem and to daven to Hashem that they should be successful. When Moshe's hands were down, they continued to fight but had nothing to make them think about Hashem, so they would falter.
The emuna in Hashem that was increased at the moment is what effected victory, while the lack of emuna when they were not thinking of Hashem, rather possibly of their own strengths, is what effected failure in battle.
This is, in essence, the whole story of Purim as well. In the whole megilla we do not find Hashem's name. This is because the Purim story happened as a hidden miracle. That is also the symbolism of the name "Esther" which means hidden. her name was really Haddasa as the megilla tells us, but it refers to her as Esther because that was the essence of the miracles she was involved in while saving the Jewish people.
Because everything happened in a hidden way, it required pure emuna in Hashem. Without the emuna, Hashem might not have obliged and performed all these miracles. Without emuna, a person would have given up right away. Haman was very powerful - how can we fight against his decrees?
Only with emuna did they have the strength and conviction to go on and ensure salvation for the Jewish people.
Wednesday, February 28, 2007
is blowing up Haman b'serugin?
Purim
The Mishna in Masechet Megilla (17a) says that one who reads the megilla b'serugin u'misnamnem - with pauses and while dozing off, has fulfilled his obligation. The gemara discusses this and while it might not be the best way, you are yotzei your mitzva if it happened.
I have the following question: What is considered a pause that changes your mitzva from l'chatchila to b'dieved? Are the natural pauses and the pauses for the banging of Haman's name, considered pauses or are they part of the megilla? If the banging is a problem that means we are mostly yotzei the mitzva only b'dieved.
I personally feel those pauses for banging are considered l'tzorech of the reading and are not a hefsek rendering the reading b'dieved. However it might be dependant on how long the banging continues and how long the pause is. Maybe shuls needs to be makpid on short pauses of just a few seconds..
I posed the question to a Rabbi last night and he did not have an answer. He is not sure if something that might be considered l'tzorech of the reading changes the status, and he said there are different levels of l'tzorech,so the question would be how l'tzorech is it really.
What do you think?
The Mishna in Masechet Megilla (17a) says that one who reads the megilla b'serugin u'misnamnem - with pauses and while dozing off, has fulfilled his obligation. The gemara discusses this and while it might not be the best way, you are yotzei your mitzva if it happened.
I have the following question: What is considered a pause that changes your mitzva from l'chatchila to b'dieved? Are the natural pauses and the pauses for the banging of Haman's name, considered pauses or are they part of the megilla? If the banging is a problem that means we are mostly yotzei the mitzva only b'dieved.
I personally feel those pauses for banging are considered l'tzorech of the reading and are not a hefsek rendering the reading b'dieved. However it might be dependant on how long the banging continues and how long the pause is. Maybe shuls needs to be makpid on short pauses of just a few seconds..
I posed the question to a Rabbi last night and he did not have an answer. He is not sure if something that might be considered l'tzorech of the reading changes the status, and he said there are different levels of l'tzorech,so the question would be how l'tzorech is it really.
What do you think?
Thursday, February 22, 2007
why the 13th?
Megillat Esther
Haman selected the 13th of Adar as the date to decree the uprising of the people against the Jews.
In 3:7 we find the lots cast and falling on Adar. Nothing is mentioned about any sepcific day in Adar.
In 3:12 we find Ahashverosh signing the decree on the 13th of Nissan and sending out his messengers to announce it.
In 3:13 we find, "וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים, אֶל-כָּל-מְדִינוֹת הַמֶּלֶךְ--לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת-כָּל-הַיְּהוּדִים מִנַּעַר וְעַד-זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד, בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים-עָשָׂר הוּא-חֹדֶשׁ אֲדָר; וּשְׁלָלָם, לָבוֹז." - And letters were sent by posts into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.
Suddenly the 13th of Adar became the day for the extermination of the Jews (notice also, as per my previous post about 7 Adar, that the passuk in which is announced the date of the eventual uprising on the 13th of Nissan is in passuk 13).
How did that day get selected? Was it simply 12 full months from the day the letter was signed? For a suspicious Haman would it not have been better for him to insist on the date selected be the 7th of Adar, since he was so concerned about the bad luck time period of the Jews?
Haman selected the 13th of Adar as the date to decree the uprising of the people against the Jews.
In 3:7 we find the lots cast and falling on Adar. Nothing is mentioned about any sepcific day in Adar.
In 3:12 we find Ahashverosh signing the decree on the 13th of Nissan and sending out his messengers to announce it.
In 3:13 we find, "וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים, אֶל-כָּל-מְדִינוֹת הַמֶּלֶךְ--לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת-כָּל-הַיְּהוּדִים מִנַּעַר וְעַד-זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד, בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים-עָשָׂר הוּא-חֹדֶשׁ אֲדָר; וּשְׁלָלָם, לָבוֹז." - And letters were sent by posts into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey.
Suddenly the 13th of Adar became the day for the extermination of the Jews (notice also, as per my previous post about 7 Adar, that the passuk in which is announced the date of the eventual uprising on the 13th of Nissan is in passuk 13).
How did that day get selected? Was it simply 12 full months from the day the letter was signed? For a suspicious Haman would it not have been better for him to insist on the date selected be the 7th of Adar, since he was so concerned about the bad luck time period of the Jews?
the 7th
Megillat Esther
This probably means nothing, but I find it interesting to consider.
Haman is throwing lots to select a date for the destruction of the Jews. He figures the lottery will fall out on a time that is naturally bad for the Jews. It falls out on the 12 month, the month of Adar. Haman is happy, we are told in the midrash, because he realized that in the month of Adar we find the death of Moshe Rabbeinu on the 7th of Adar. That obviously means the month of Adar is bad luck for the Jews.
As a side point, the gemara tells us that he did not realize that Moshe was also born in Adar, so the month of Adar is good for the Jews.
The passuk in the megilla just tells us that it fell out on the 12th month which is Adar. I find it interesting that the passuk that this is written in is passuk 7 (chapter 3). In passuk 7 we have the lots falling out on Adar, and Haman is thinking about the 7th of Adar.
This probably means nothing, but I find it interesting to consider.
Haman is throwing lots to select a date for the destruction of the Jews. He figures the lottery will fall out on a time that is naturally bad for the Jews. It falls out on the 12 month, the month of Adar. Haman is happy, we are told in the midrash, because he realized that in the month of Adar we find the death of Moshe Rabbeinu on the 7th of Adar. That obviously means the month of Adar is bad luck for the Jews.
As a side point, the gemara tells us that he did not realize that Moshe was also born in Adar, so the month of Adar is good for the Jews.
The passuk in the megilla just tells us that it fell out on the 12th month which is Adar. I find it interesting that the passuk that this is written in is passuk 7 (chapter 3). In passuk 7 we have the lots falling out on Adar, and Haman is thinking about the 7th of Adar.
the vow of silence
Megillat Esther
Mordechai told Esther to keep her nationality and ethnicity secret. When she is fist selected in the original roundup she kept it secret. We are told in 2:10, "לא הגידה אסתר את עמה ואת מולדתה כי מרדכי צוה עליה אשר לא תגיד".
Rashi tells us that Mordechai insisted she keep it secret in the hope that Ahashverosh would reject her thinking she was from a lowly family. If she announced her royal lineage (she was from the line of King Saul) there was more chance that Ahashverosh would want to select her, as it validates his kingship to a certain extent...
After Ahashverosh selects Esther (despite her silence), we are again told that Esther still did not reveal her nationality. In 2:20 it says, "אין אסתר מגדת מולדתה ואת עמה כאשר צוה עליה מרדכי...". This second time we are offered no explanation as to why Mordechai insisted she still keep quiet about it.
Why was it so important for her to keep quiet? When he saw that she was selected anyways, meaning the silence on the matter did not help, why did Mordechai insist she keep up the charade? What difference would it make now that they were already married?
Mordechai told Esther to keep her nationality and ethnicity secret. When she is fist selected in the original roundup she kept it secret. We are told in 2:10, "לא הגידה אסתר את עמה ואת מולדתה כי מרדכי צוה עליה אשר לא תגיד".
Rashi tells us that Mordechai insisted she keep it secret in the hope that Ahashverosh would reject her thinking she was from a lowly family. If she announced her royal lineage (she was from the line of King Saul) there was more chance that Ahashverosh would want to select her, as it validates his kingship to a certain extent...
After Ahashverosh selects Esther (despite her silence), we are again told that Esther still did not reveal her nationality. In 2:20 it says, "אין אסתר מגדת מולדתה ואת עמה כאשר צוה עליה מרדכי...". This second time we are offered no explanation as to why Mordechai insisted she still keep quiet about it.
Why was it so important for her to keep quiet? When he saw that she was selected anyways, meaning the silence on the matter did not help, why did Mordechai insist she keep up the charade? What difference would it make now that they were already married?
who was Esther?
Megillat Esther
Ahasverosh is searching for a new queen. He has his guys round up all the pretty women in the neighborhood and prepare them for a beauty contest of sorts. The winner would be anointed queen and all the runners-up would be relegated to the second women's house as part of the general harem.
We find Esther being taken and preparing herself to meet Ahashverosh. It finally is her turn to appear before the king. In 2:15 it tells us, "ובהגיע תור אסתר בת אביחיל דוד מרדכי..." - when it came the turn for Esther the daughter of Avichayil, uncle of Mordechai...
Why describe for us now all of her lineage? Previously when it first introduced Esther it did not tell us she was the daughter of Avichayil. Why now, after we already are familiar with Esther, does it feel necessary to introduce us to her lineage, when before it did not?
Ahasverosh is searching for a new queen. He has his guys round up all the pretty women in the neighborhood and prepare them for a beauty contest of sorts. The winner would be anointed queen and all the runners-up would be relegated to the second women's house as part of the general harem.
We find Esther being taken and preparing herself to meet Ahashverosh. It finally is her turn to appear before the king. In 2:15 it tells us, "ובהגיע תור אסתר בת אביחיל דוד מרדכי..." - when it came the turn for Esther the daughter of Avichayil, uncle of Mordechai...
Why describe for us now all of her lineage? Previously when it first introduced Esther it did not tell us she was the daughter of Avichayil. Why now, after we already are familiar with Esther, does it feel necessary to introduce us to her lineage, when before it did not?
Tuesday, February 20, 2007
How hard is it to count to 70?
(this post is cross-posted at Torah Thoughts and at DafNotes)
We recently learned in daf yomi the calculations, and miscalculations, of the 70 years of exile after the destruction of the first Beis Hamikdash and prior to the rebuilding of the second Beis Hamikdash.
One would think that 70 years is not too difficult to keep track of, especially when you are living within the thick of it. However, we see Ahashverosh miscounted the 70 years. So did other people. Nobody knew from when to begin the count of 70, therefore everybody's count was skewed and nobody had the correct target date. It was only after the rebuilding of the Beis Hamikdash began that we could look back and say we know when the count of 70 years of exile began.
The same is true in the upcoming parsha regarding the creation of the golden calf. The Jews knew Moshe was going to be on Mt. Sinai for 40 days. How hard is it to count 40 days? Yet they miscounted and that led them to making the mistake of creating the golden calf.
We have many dates and calculations throughout tanach and Jewish history. Great Rabbis have calculated with varying conclusions the dates of the coming of Moshiah, the end of the world, the redemption, etc. These dates come and go. We then question how the great Rabbis could be wrong and lose faith (sometimes) or simply become cynical when hearing such things. We have to realize that we never know where to begin the count, and therefore our counts and calculations are always wrong. It is only in hindsight we can look back and say where the count began.
The gemara says the world will only last 6000 years. That is pretty good reason to start getting nervous. We are now in the year 5767 (of the Jewish calendar). That only leaves 233 years left to go before armageddon!
But considering the fact that pretty much every count in the Torah and Jewish history was found to be miscalculated, we have to consider that we have no idea when the count of 6000 years begins. Did the 6000 years begin from the first day of creation? Maybe from Avraham recognizing monotheism? Maybe from matan Torah? Maybe from the jewish nation entering Eretz Yisroel? Or maybe from multitudes of other placemarks in jewish history. We have no idea when the count begins, and will only know after it actually happens.
I think it was the Rambam who said not to bother calculating the coming of the mashiah, as doing so only causes people to lose faith when the predicted event does not happen. Instead of worrying about specific dates and calculations that will almost definitely be wrong anyways, we should heed the advice of the great masters and be "mefashfesh b'maasav" - look at our ways and correct our actions and try to prepare in that way for the days of Mashiah.
We recently learned in daf yomi the calculations, and miscalculations, of the 70 years of exile after the destruction of the first Beis Hamikdash and prior to the rebuilding of the second Beis Hamikdash.
One would think that 70 years is not too difficult to keep track of, especially when you are living within the thick of it. However, we see Ahashverosh miscounted the 70 years. So did other people. Nobody knew from when to begin the count of 70, therefore everybody's count was skewed and nobody had the correct target date. It was only after the rebuilding of the Beis Hamikdash began that we could look back and say we know when the count of 70 years of exile began.
The same is true in the upcoming parsha regarding the creation of the golden calf. The Jews knew Moshe was going to be on Mt. Sinai for 40 days. How hard is it to count 40 days? Yet they miscounted and that led them to making the mistake of creating the golden calf.
We have many dates and calculations throughout tanach and Jewish history. Great Rabbis have calculated with varying conclusions the dates of the coming of Moshiah, the end of the world, the redemption, etc. These dates come and go. We then question how the great Rabbis could be wrong and lose faith (sometimes) or simply become cynical when hearing such things. We have to realize that we never know where to begin the count, and therefore our counts and calculations are always wrong. It is only in hindsight we can look back and say where the count began.
The gemara says the world will only last 6000 years. That is pretty good reason to start getting nervous. We are now in the year 5767 (of the Jewish calendar). That only leaves 233 years left to go before armageddon!
But considering the fact that pretty much every count in the Torah and Jewish history was found to be miscalculated, we have to consider that we have no idea when the count of 6000 years begins. Did the 6000 years begin from the first day of creation? Maybe from Avraham recognizing monotheism? Maybe from matan Torah? Maybe from the jewish nation entering Eretz Yisroel? Or maybe from multitudes of other placemarks in jewish history. We have no idea when the count begins, and will only know after it actually happens.
I think it was the Rambam who said not to bother calculating the coming of the mashiah, as doing so only causes people to lose faith when the predicted event does not happen. Instead of worrying about specific dates and calculations that will almost definitely be wrong anyways, we should heed the advice of the great masters and be "mefashfesh b'maasav" - look at our ways and correct our actions and try to prepare in that way for the days of Mashiah.
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