Today's Learning Bava Batra 2:3-4 Sponsored by O.C. 308:49-51 Alan & Paula Goldman Zevachim 56 in memory of Yerushalmi-- Sam W. Goldman A"H Gittin 22 The Meth family in honor of Miri's birthday Hamaayan/The Torah Spring edited by Shlomo Katz Tetzaveh-Purim Vol. X, No. 20 (457), 11 Adar 5756, March 2, 1996 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 65. Ibn Ezra writes that this psalm was composed by King David in honor of the Aron Hakodesh (the Holy Ark), or possibly (Ibn Ezra writes) it was composed in honor of the Temple. The psalm associated with Purim is chapter 22. David wrote this psalm prophetically when he realized that he too contributed to the Purim miracle. This came about because David forgave Shimi ben Gera, who deserved capital punishment for blaspheming the king (see Shmuel II 16:5-13). This is the same Shimi who is mentioned in Megilat Esther (2:5) as an ancestor of Mordechai and Esther. Chazal say that this psalm was on Esther's lips as she approached Achashveirosh's throne room without an invitation. At that moment, she felt G-d's presence leave her, and she called out (verse 2): "My G-d, my G-d, why have You forsaken me?" From verse 3, "I call out by day and You do not answer; by night there is no respite for me," the gemara (Megillah 4a) derives the law that the megillah should be read once on Purim night and again in the morning. ************************************ The following commentary relates to the chapter of Tehilim associated with our parashah (see page 1). "Who calms the roar of the seas, the roar of their waves and the multitude of nations." (65:8) The greatest of G-d's miracles, says Rav Yechezkel Levenstein zatz'l (in the name of Rav Yaakov Emden zatz'l), is the continued existence of the Jewish people. We saw during the Holocaust how the Poles, the Ukrainians, and other nations of the world willingly came forward to help the Nazis; it is only because of G-d's constant protection that we endure. Hashem "calms the roar of the seas and the multitude of nations." The first phrase means that He controls nature so that the beach holds back the seas, and the world is not destroyed [even our world, which is undoubtedly more depraved than Noach's generation which was destroyed in the flood]. The second phrase means that He holds back the nations who otherwise would destroy us. (Ohr Yechezkel: Emunah p.138) ************************************ "They shall take the gold, the turquoise, purple, and scarlet wool, and twisted linen with a woven design." (Sh'mot 28:5) Sforno writes that this is an instruction that the mere carrying of the materials should be done with the same lofty intentions and the actual manufacture of the priestly garments. Rav Yaakov Yitzchak Ruderman zatz'l explains this requirement as follows: The gemara (Bava Metzia 85b) relates that when Rabbi Chanina and Rabbi Chiya once debated, the former said, "Would you argue with me, who, if the Torah were forgotten, could reconstruct the whole thing through my intellect?" Rabbi Chiya responded, "Would you argue with me, who has taken steps to ensure that the Torah will never be forgotten?" What steps had Rabbi Chiya taken? the gemara asks. He had planted flax, harvested the flax, made nets out of the flax, trapped deer, fed the meat to orphans, made scrolls out of the skins, written the Torah on the scrolls, and taught it to the orphans. Why, asks Rav Ruderman, didn't Rabbi Chiya just buy the necessary materials? Why did he trouble himself in this way? The answer is that the success of a religious endeavor is inextricably tied to the intentions with which it is done. This applies even to the mundane preparations for that endeavor. (Sichot Levi) ************************************ Purim [Ed. Note: The following thoughts are presented in the spirit of Purim -- not, as it might appear, after the spirits of Purim. Read this at your own risk, if you have nothing better to do.] "On that day, King Achashveirosh gave to Queen Esther the home of Haman, the enemy of the Jews. . ." (8:1) "For Haman ben Hamdata the Agigite, the enemy of all of the Jews. . ." (9:24) Why does one verse refer to Haman as the "enemy of the Jews" and the other verse refers to him as the "enemy of all of the Jews"? Chazal teach us that one should say only some of a person's praise to his face, but not all of it. In Haman's warped mind, his greatest distinction was undoubtedly his hatred of the Jews. The first verse refers to the day on which Haman was hung on the gallows which he built for Mordechai in the courtyard of his (Haman's) house (Esther 6:9). This was the very same house which Achashveirosh was now giving to Esther. With Haman hanging in the yard, it would not be right to say all of his praise (i.e., that he was the enemy of all of the Jews) to his face. Thus he is called only the "enemy of the Jews." The second verse takes place later, and probably somewhere else. Thus Haman's complete praise can be mentioned. As everyone knows, it is customary to drink a lot on Purim. But does anyone really know why? Here are some answers that you won't find in any Torah work (and for good reason): 1. The aspiring queens of Persia prepared to meet Achashveirosh by bathing in many perfumed soaps. Obviously this created lots of "suds." 2. The miracle of Purim lifted the "spirits" of the downtrodden Jews. 3. This custom reminds us to "distill" the essence of the Purim story from the many midrashim. 4. Because throughout the two feasts with the wicked Achashveirosh and Haman, Esther comported in a "Regal" fashion. 5. Shushan is in southern Persia and its citizens always welcomed guests into "Southern Comfort." [Ed. note: Don't say we didn't warn you!] Haman, may his name be blotted out died 16 Nissan 3405 (355 B.C.E.) Haman (may his name be blotted out) was born somewhere in the Middle East -- some say in India. He was the son of Hamedata the Agigite, son of Sarach, son of Buza, son of Aflatus, son of Deyosef, son of Deyosim, son of Prom, son of Madei, son of Bulakan, son of Intimros, son of Haridom, son of Shegar, son of Negar, son of Parmashta, son of Vyzata, son of Agag, son of Sumkei, son of Amalek, son of the concubine of Elifaz, the eldest son of Esav. (This is not a joke; this genealogy is found in the midrash called Targum Sheni.) Chazal say that Agag "merited" to be the ancestor of Haman (may his name be blotted out) because he prayed sincerely that his evil lineage should not be wiped out. Haman (may his name be blotted out) and Mordechai knew each other long before the Purim story. When the Jews began rebuilding the Temple (18 years before the second Temple was successfully built), the gentiles challenged the Jews right to do so. Haman (may his name be blotted out) and Mordechai were chosen to travel to Persia to litigate before the king. They were sent off with equal rations, but while Mordechai ate conservatively, Haman (may his name be blotted out) quickly finished his food. Faced with death from starvation, Haman (may his name be blotted out) sold himself as a slave to Mordechai, writing the contract on the bottom of Mordechai's shoe. (Aggadat Esther) Haman (may his name be blotted out) used to wear an idol on a necklace. This is one of the reasons that Mordechai would not bow to him. The midrash says that Haman (may his name be blotted out) was so desperate for Mordechai's attention that he used to stand in the street next to Mordechai and pretend to be engaged in animated conversation. Mordechai, however, ignored him. The rest, as they say, is history. ************************************ Donations to Hamaayan are tax-deductible (if you still want to give one).