Parshas Ki Sisa-Purim

Sometimes 90% Is Enough. Sometimes We Need More!

 

“If Your Majesty will do me the favor, if it please Your Majesty to grant my wish and accede to my request—let Your Majesty and Haman come to the feast which I will prepare for them; and tomorrow I will do Your Majesty’s bidding.” (Megillas Esther 5:8)

One evening, a man named Rafael came to see Rav Shimshon Pincus. With tears steaming down his face, Rafael told Rabbi Pincus what was troubling him. Rav Pincus thought for a moment and told Rafael to return at 2 o’clock in the morning. Rafael was puzzled by the strange request, but he was willing to do anything to get his tefillos answered. When Rafael returned, Rabbi Pincus took him outside to his car. They drove to a deserted place where it was pitch black. Rabbi Pincus told Rafael that he was going to leave him alone and would return in half an hour. Rabbi Pincus told him that he would be alone with Hashem. He should daven to Hashem for his needs. Rafael davened. When Rabbi Pincus returned, he said to Rafael, “I see that you davened, but where are your tears?” With that, Rabbi Pincus said that he was going to leave and return in another half an hour. Rafael realized that only Hashem could help him. Rafael concentrated hard, davening and crying. Suddenly he felt very close to Hashem. When Rabbi Pincus returned, Rafael did not even hear the car. He was so busy concentrating and crying to Hashem.  Rabbi Pincus noticed Rafael’s sweat pouring down his face, intermingled with tears. “This is true tefillah”, Rabbi Pincus said. “I am confident that your tefillos will be answered.” Some time later, Rafael’s tefillos were indeed answered! (Living Emunah For Children by Rabbi David Ashear)

 

“If it seems good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Megillas Esther 5:4). Queens Esther invited Haman as the only guest to a private party that she was throwing for her husband, King Achashverosh. What motivated Esther to invite Haman?

 

The Talmud (Megillah 15B) lists twelve possible reasons. The following are some of the reasons: Rabbi Meir says that Esther invited him in order that he be near her, at all times. She wanted to prevent Haman from acting against Achashverosh when he would discover that the king would be angry at him. Rabbi Necḥemya says that she did this so that the Jewish people would not say, “We have a sister in the king’s house”, and consequently neglect their prayers for divine mercy. Rabbi Yossi says that she acted in this manner, so that Haman would always be on hand for her, as that would enable her to find an opportunity to cause him to stumble before the king. Rabbi Shimon ben Menasiya said that Esther said to herself, ‘Perhaps Hashem will take notice that all are supporting Haman, and nobody is supporting the Jewish people, and He will perform a miracle for us.’ Rabbi Yehoshua ben Korcḥa says that she said to herself, ‘I will act kindly toward him and thereby bring the king to suspect that we are having a relationship’. She did so in order that both Haman and she be killed. Essentially, Esther was willing to be killed together with Haman in order that the decree be annulled. Rabban Gamliel says that Achashverosh was a fickle king. Esther hoped that if Achashverosh would see Haman on multiple occasions, eventually Achashverosh would change his opinion of Haman. Rabban Gamliel says in the name of Rabbi Eliezer HaModai that Esther wanted to make Achashverosh jealous of Haman. She also wanted to make the other ministers jealous of him. In this way, she hoped to bring about his downfall. Rabba says that Esther invited Haman to her banquet to fulfill that which is stated, “Pride goes before destruction” (Proverbs 16:18), which indicates that to destroy the wicked, one must first bring them to pride. The Gemara relates that Rabba bar Avuha once met the Prophet Eliyahu and asked which of the 12 reasons was correct. What was the true reason behind inviting Haman to the party? Eliyahu answered that Esther was motivated by all the reasons previously mentioned.

 

Rabbi Nechemya’s reason was so that the Jewish people should not feel that they had a “sister” in the king’s house and consequently neglect their prayers for divine mercy. According to Rabbi Nechemya, Esther wanted the Jewish People to think that she was betraying them and joining Haman. They would no longer be able to rely on her to save them from Haman’s decree and they would intensify their tefillos, realizing that only Hashem can save them.

 

Obviously, it pained Esther to make the Jews feel this way but she understood that only tefillah would save them and this action would serve to cause them to intensify their tefillah.

Why would Esther’s actions make a difference in their intensity of tefillah? Did the Jews think that Esther would be able to help them? The decree against them was already sealed by the king’s signet ring. The Queen was powerless- she wasn’t even permitted to see her husband without his explicit permission. In fact, the Megillah tells us that when Esther did go to Achashverosh unannounced, attempting to save the Jews, Achashverosh flew into a rage. He felt, how dare she come without permission! He was about to have her killed for this “crime”. Esther was only saved through a miracle. The Talmud (Megillah 15B) says that three ministering angels joined her at that time. One raised her neck, so that she could stand erect, free of shame, one strung a cord of divine grace around her, endowing her with charm and beauty, and one stretched the king’s scepter. The lowering of the scepter showed that the king was permitting Esther to come, thus saving her life.

The Jewish People were probably aware of this law that the queen did not even have permission to see the king. They realized that Esther was powerless to help them. They understood that only Hashem could help them, and that they needed to daven with intensity. So why did Esther have to cause herself and the Jewish People unnecessary pain by pretending to join Haman?

The answer is that the Jewish People certainly understood, on an intellectual level, that they were in perilous danger and that Esther was unable to help them. However, on an emotional level, to some slight degree they felt that since Esther was in the palace, they did not have to fear. This feeling was totally illogical, but to some small degree it existed. It gave them a false sense of security This slight feeling was enough to weaken the Jews’ tefillah slightly, so that they did not daven with totally complete hearts.

Therefore, Esther devised this plan. She wanted the Jews to totally lose hope that she would save them. Esther understood the great importance of every extra little bit of heartfelt prayer. She understood that the extra little bit could mean the difference between success and failure. That higher level tefillah, with even just 1% more intensity, could be the tefillah that Hashem would respond to. A tefillah with even 1% less heartfelt concentration may not have been enough to pierce the heavens. Esther wanted their prayers and repentance to be as powerful as possible, so that Hashem would annul the decree against them.

There is so much that we need to daven for. We each have our personal needs as well as the needs of Jews all around the world. When we daven to Hashem we should try to focus with as much intensity and concentration as possible. Sometimes that higher level of concentration is needed for our tefillos to pierce the heavens.

Based on a dvar Torah by Rabbi Henach Leibowitz zt”l

 

Parshas Ki Sisa

The Power Of 13!

“Hashem passed before him [Moshe], and proclaimed: “Hashem, Hashem, Almighty, merciful and gracious, slow to anger, and abounding in kindness and truth.” (Shmos 34:6)

There is an old joke about an ocean liner filled with passengers. The boat started to sink. One of the passengers prayed to G-D to save him. G-D responded, “Do you know how long it took Me to get all of these passengers on this boat?” G-D brought all these passengers together to this boat because they all deserved to be punished.

Moshe Rabbeinu davened to Hashem to forgive Bnei Yisroel for participating in the sin of the Golden Calf (Some commentators say that the only ones who sinned were the erev rav, the mixed multitude of other nations, who joined the Jewish people when they left Egypt. Others say that it was only 3,000 Jews; only 1 in 1,000 sinned. The sin of the rest of the Jewish People was that they did not stop what was happening). Hashem forgave the Jews. Moshe realized that this was a time of goodwill between Hashem and Bnei Yisroel. Therefore, Moshe took the opportunity and asked Hashem, “Please grant me a vision of Your Glory.”  (Shmos 33:18)

Hashem answered in the affirmative. Rashi (33:19) explains Hashem responded that the time had arrived for Moshe to see some of Hashem’s Glory. So, Hashem taught Moshe the 13 Attributes of Hashem’s Mercy, a prayer asking Him for mercy. Until that time, one would pray and ask Hashem for mercy in the merit of our avos, our forefathers. Even if the merits of the avos would become exhausted, Hashem would listen to the prayer of the 13 Attributes of Mercy.  

Two of the Attributes of Mercy are that Hashem is “Abundant in Kindness and in Truth” (34:6). What is the meaning of these traits? Rabbi Baruch HaLevi Epstein zt”l says in sefer Torah Temima that “Truth” is that Hashem is exacting in judgement. His trait of “Kindness” is when Hashem sees that strict judgement is too difficult, Hashem lessens it by going beyond the letter of the law and incorporating the trait of “Kindness”.

The Da’as Zekanim says, “and Abundant in Goodness” means that Hashem tips the scales so that the merits prevail if a person’s merits and demerits are equally balanced.

Rabbeinu Bachya compares it to a king. There are situations in which a king must exert his full authority and employ the harshest measures of justice.  On the other hand, there are situations when a king should not insist on the application of absolute justice, but should temper justice with mercy. This is what King Shlomo said,” (Proverbs 20:28) “Mercy and truth preserve the king; he upholds his throne by loving kindness.” A judicious application of these two attributes ensures the stability of the king’s throne.

The Brisker Rav, Rav Yitzchak Zev Soloveitchik zt”l, goes a step further in explaining the connection of “truth” to mercy. A judge of flesh and blood is only concerned with the evidence that is presented. Did the evidence prove the guilt of the defendant, or did it prove his innocence? On the other hand, Hashem judges differently. It is not only the evidence against the accused that is taken into consideration. It is also how the verdict would affect the defendant’s loved ones. How would a guilty verdict negatively impact the defendant’s wife, his children, his parents, or even his friends? Hashem takes this all into account and adjusts the sentence accordingly.  If the sentence is carried out in a way which does negatively affect others, causing them suffering, that is only because, on some level, they are also guilty and deserving of pain, albeit to a lesser degree. If they are totally innocent, then the defendant would be punished less severely, so as not to cause them undo suffering.  This is Hashem’s attribute of “Truth”. Hashem takes into account, all the ramifications of the sentence. The sentence is then fine-tuned to fit exactly the degree of guilt of each affected person.

The Talmud (Sanhedrin 108B) says that the Mabul, the Flood in the time of Noach, was delayed for 7 days. Hashem did not want to interrupt the 7 days of mourning for the tzadik, Mesushelach, who had just passed away. Rabbi Eliezer Shach zt”l points out that all the inhabitants of the world were about to be punished severely for their terrible behavior. Yet, the punishment was put on a temporary hold to afford Mesushelach the proper respect. The massive Divine decree was temporarily halted to do justice to Mesushelach. This illustrates the attribute of Truth and justice being tempered by kindness.

 

Hashem is ever so loving!

Even when punishing a sinner, Hashem takes into consideration

all the people who will be affected by the sinner’s punishment.

If they don’t deserve to feel pain,

then Hashem will lessen the punishment of the sinner.

 

(based on a dvar Torah in Sefer Talelei Oros by Rabbi Yissachar Dov Rubin)

 

Parshas Ki Sisa

The Snake Protected His House!

 

“…no man will desire your land when you go up to appear before Hashem, three times a year.” (Shmos 34:24)

Three times a year, all Jewish males were given the mitzvah of aliya la’regel, to travel to the Beis HaMikdash in Yerushalayim. Rashi says that the purpose was to thank Hashem for His bounty.  Who would remain to protect their property when they would go to Yerushalayim? Hashem said (Shmos 34:24) not to worry. No one would take their land. The Ibn Ezra explains that since the Jews were doing His will, Hashem would undoubtedly guard their land from their enemies. The Talmud (Pesachim 8B) says, “Your cow shall graze in the meadow and no beast will harm it, and your rooster shall peck in the garbage dump and no marten [a weasel-like animal] shall harm it”.

The Midrash (Shir Hashirim Rabbah 7:2) quotes a few stories about this.

Once, someone went to fulfill the mitzvah of being ola la’regel on one of the Shalosh Regalim (Pesach, Shavuos, and Succos). He had not locked the doors of his house. When he returned, he found a snake entwined in the rings of his doors, protecting his house. Another time, a man forgot to bring his chickens into his house. When he returned, he found cats torn to pieces near the chickens while the chickens remained unharmed.  In another story, two wealthy brothers from Ashkelon had wicked, non-Jewish neighbors. The neighbors waited impatiently for the Jewish brothers to go to Jerusalem so that they could break into their home and rob them. The brothers left early in the morning, before the neighbors became aware that they had gone. The neighbors were surprised as it appeared to them that the brothers did not go. What made them think that? Apparently, Hashem had sent angels in the likeness of the brothers. The angels went in and out of the brothers’ houses, going about their daily routines. Thus, the neighbors thought that the brothers had never left. When the brothers returned from Yerushalayim, they brought gifts for their neighbors. Only then did the neighbors realize the miracle that Hashem had performed for the brothers.

 

The Talmud (Pesachim 8B) quotes Rabbi Ami who learns from this pasuk that any person who has land in his possession is obligated to go to the Beis HaMikdash for the shalosh regalim. However, one who does not have land in his possession is not obligated to go.

Rabbi Yissocher Frand (Rabbi Frand on the Parashah) questions why one, who does not have land in his possession, is not obligated to go to Yerushalayim. “Is this fair? What is the connection between going up three times a year and owning land?”

Rabbi Frand points out that the name used for Hashem in this pasuk is Ado-noi. That name for Hashem is used only twice in the entire Torah. The only other time it is used is also speaking about the mitzvah of aliyah la’regel (Shmos 23:17). Why? The Sforno (Shmos 23:17) says that the title, Adon, Master, is used to indicate that Hashem is the Master of the Land. Using this Sforno, Rabbi Frand explains that the mitzvah of aliyah la’regel is more than celebrating the festivals in the Beis HaMikdash. This mitzvah also emphasizes that everything belongs to Hashem. Therefore, one who goes to Yerushalayim does not have to worry about leaving his property unattended. Because it’s not his property! It is Hashem’s! This message is given to the one who owns land, the one who is rich and thinks that it belongs to him. One who doesn’t own land does not need this message in the same manner.

It is a challenge for all of us, but it is an even bigger challenge for a wealthy person to appreciate that he does not truly own anything; it all belongs to Hashem. He must understand that he is just a custodian of the wealth. Obviously, he can use it for himself. However, his job is to ensure that the wealth is used properly, that it is also given to help others.

One of the richest Jews was a multi-billionaire until he lost $20 billion. He had given a lot of money to many tzedakos. After he lost all his money, his friend asked him how it was possible that he had lost all his money. After all, the Talmud (Taanis 9A) quoting the pasuk of aser ta’aser says that if you give ma’aser money you will be rich. How could such a big giver of tzedakah have lost his money? The formerly rich man told his friend, “Do you think I gave ma’aser properly? I should have been giving billions! That was too great a challenge for me! I regret it and wish that I could have fulfilled the mitzvah properly.”  (Rabbi Yosef Tropper quoting Rabbi Asher Rubenstein zt”l).

Rav Shmuel HaNagid was the treasurer of the sultan in Constantinople, Turkey, 800 years ago. The other ministers, who were Muslims, were jealous of Rav Shmuel. They tried to convince the sultan that Rav Shmuel was dishonest and should not be trusted with the sultan’s money. They finally convinced the sultan to investigate. The sultan asked Rav Shmuel how much money he had. Rav Shmuel replied that he owned 250 golden coins. The sultan was flabbergasted because he knew that Rav Shmuel’s salary was much higher than that. When he challenged Rav Shmuel, Rav Shmuel explained that he had much more money in his vault at home. However, that money was not truly “his” because he could lose it in a moment. Someone could take it from him, or he could die. On the other hand, the 250 golden coins was the sum that he had given to charity. Only that money was truly his and could never be taken away from him. The sultan was so impressed by this answer that he realized that Rav Shmuel was indeed someone who could be trusted (ibid).

All our successes in life are due to Hashem and not because of our shrewdness or brilliance. Everything that we own belongs to Hashem. Hashem graciously gives it to us both for our own use and to benefit others. We are just executors whose job it is to distribute the funds properly. When we can attain this level of belief, it will be easier for us to give more of what we “have” to help others.