בקשה ושאלה - Purim 5773

Let us move on to a Purim thought. B'derech Drush there is a GRA. The GRA is going on a word that is found in Tehillim 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). You can request things with the word Shoel or the word Bakasha. We find in the Megillah interestingly that Esther in her discussion with Achashveirosh at the Mishteh Hayayin uses both expressions. She says in 5:7 (וַתַּעַן אֶסְתֵּר, וַתֹּאמַר: שְׁאֵלָתִי, וּבַקָּשָׁתִי). Later Esther says in 7:3 ( וַתַּעַן אֶסְתֵּר הַמַּלְכָּה, וַתֹּאמַר--אִם-מָצָאתִי חֵן בְּעֵינֶיךָ הַמֶּלֶךְ, וְאִם-עַל-הַמֶּלֶךְ טוֹב: תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Achashveirosh in his reply says in 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ; וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). Two things Sheaila and Bakasha. What is the difference?

Says the GRA Shoel is one who borrows. We say that when a person borrows an item Kol Hana'a Shelo all the benefit is his and that is why he is Chayuv even in Onsin. When you are Shoel you ask for something for yourself, for your personal request, for your personal wants, for your personal needs. When someone requests something for himself that is called a Shoel. When someone requests things for other people even if he is included but he requests things for others that is called a Bakasha as it says in Maseches Bava Kamma 92a (21 lines from the bottom) (כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). This is from the Rashi in Beraishis 21:1 (וַירוָר פָּקַד אֶת-שָׂרָה) (סמך פרשה זו לכאן ללמדך שכל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה). One who asks for mercy for his friend he himself is answered first. Excellent! He himself is answered first.

Bakasha when he asks he asks for others. Getting back to the Megillah, it is very beautiful. Achashveirosh's reply is expressed as is found as 7:2 (מַה-שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה, וְתִנָּתֵן לָךְ) what is your request for yourself and it will be given (לָך) to you. (וּמַה-בַּקָּשָׁתֵךְ עַד-חֲצִי הַמַּלְכוּת, וְתֵעָשׂ). What is your Bakasha for others and I will make sure it gets done (וְתֵעָשׂ). The reply of Esther is in 7:3 (תִּנָּתֶן-לִי נַפְשִׁי בִּשְׁאֵלָתִי, וְעַמִּי בְּבַקָּשָׁתִי). Give me my life because of my request and my people because of my Bakasha. For myself is Nafshi Bish'ailasi, however, Ami is Bakashasi. An absolutely beautiful UpTeitch of words which is typical of the GRA.

However, this GRA is brought with an added Kneitch. I believe it is Rav Brevda's own addition to this Yesod of the GRA and what he says is the following. We have in Tehillim in 27:4 (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּשׁ). There is one thing that I request from Hashem that I request. What does that mean? (אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר) there are things that I want (B'lashon Sh'ila) that I want for myself from Hashem. (אוֹתָהּ אֲבַקֵּש) I am not going to ask for my own good I am going to ask for it for the greater good. (שִׁבְתִּי בְּבֵית-יְָרוָר, כָּל-יְמֵי חַיַּי). People want a lot of things. People want new cars, people want lots of money, people want food to eat. That is She'aila. Instead of asking for yourself always try to ask for others, especially for K'vod Hashechina. Try to ask for the Kavod Hashechina. If you want to be a Talmid Chochom request that there should be more Torah in the world and that you should be Zoche to be part of that additional Torah in the world. אַחַת, שָׁאַלְתִּי מֵאֵת-יְרוָר אוֹתָהּ אֲבַקֵּש)).

The Maharal explains that the Yesod of Davening is to request for Kavod Hashechina, to request for the greater Kavod of Klal Yisrael. That is really the Yesod of all Davening.

The Nefesh Hachaim says a similar thing in his explanation of Tefilla. Where do we have the gall to Daven and to Daven for things? He explains that Kavod Yisrael is Kavod Hashechina.

So Al Kol Panim we have here both a Mussar Vort an understanding of how to Daven and a technical Vort an understanding of the word She'aila and the word Bakasha. And as is typical of these things if we take these Vertlach to other places you will find that it fits in numerous places.

The Dual Purpose Of Exile - Bechukosai 5771

When we read the Tochacha or the words of the Neviim Achronim we understand that going into Galus was a punishment. It is something which comes because Klal Yisrael is not deserving. Devarim 29:27 says (וַיִּתְּשֵׁם יְ רוָר מֵעַל אַדְמָתָם, בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל; וַיַּשְׁלִכֵם אֶל-אֶרֶץ אַחֶרֶת, כַּיּוֹם הַזֶּה). Hakadosh Baruch Hu ripped Klal Yisrael off of its land in anger. Anger sounds like a punishment. Where as we say in this week’s Parsha 26:33 (וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם) that I will scatter you amongst the nations. It certainly sounds like a punishment.

That doesn’t fit with the Baalei Machshava and in general in Torah She’bal Peh. That the Galus itself is purposeful and there is something to be accomplished in the Galus. As the Gemara says in Maseches Pesachim 87b (17 lines from the bottom) (ואמר ר"א לא הגלה הקדוש ברוך הוא את ישראל לבין האומות אלא כדי שיתוספו עליהם גרים שנאמר (הושע ב) וזרעתיה לי בארץ כלום אדם זורע סאה אלא להכניס כמה כורין ור' יוחנן אמר מהכא (הושע ב) ורחמתי את לא רוחמה). Klal Yisrael went to Galus to collect the holy souls among the nations of the world.

As Rav Tzaddok explains in Resisai Laila 84, it doesn’t only mean (גרים) people who convert, but even concepts or energy among the Umos Haolam. We go into Galus sort of to collect these things. The proof to that is that in the Bris Bain Habesarim Avraham Avinu is already foretold about the 4 Galuyos. According to this way of looking at Galus the Galus is purposeful and it is here for constructive reasons and not just a punishment.

That doesn’t fit well with the language of Torah She’b’chsav. For this we turn to Rav Schwab in the Halilukas of Pesukai D’zimra. He explains that Torah She’b’chsav is Middas Hadin and Torah She’bal Peh works with Middas Harachamim.

So to say in the Chumash it says in Parshas Mishpatim 21:24 (עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן, יָד תַּחַת יָד, רֶגֶל תַּחַת רָגֶל). An eye for an eye a tooth for a tooth. The Torah She’bal Peh says that is Middas Hadin which is what a person truly deserves, however, there is Middas Harachamim mixed in and therefore it is enough to pay.

In Parshas Ki Sai’tzai it says in 25:12 (וְקַצֹּתָה, אֶת-כַּפָּהּ) a punishment of cutting off a hand, and again the Torah She’b’chsav says cut off the hand while Torah She’bal Peh mixes it with Middas Harachamim and says to pay instead of cutting off a hand.

We find so too with the sins of Gedolei Olam of Klal Yisrael. Where the words of the Chumash say that Reuvain did one Aveira and the Torah She’bal Peh says no it is not quite the way it happened. So too with all of the Aveiras of the Gedolei Yisrael. The Torah She’b’chsav expresses it with Middas Hadin and Torah She’bal Peh is constantly a mixture of Middas Harachamim.

With this Rav Schwab explains that we say in Tehillim 149:8- 9 (לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים; וְנִכְבְּדֵיהֶם, בְּכַבְלֵי בַרְזֶל לַעֲשׂוֹת בָּהֶם, מִשְׁפָּט כָּתוּב-- הָדָר הוּא, לְכָל-חֲסִידָיו:
הַלְלוּ- כָּהּ) That Hakadosh Baruch Hu will punish the Umos Haolam with (מִשְׁפָּט כָּתוּב) the written judgment. What is the difference if the judgment is written or not? He explains that the punishment there is with the Middas Hadin. That is called (מִשְׁפָּט כָּתוּב) the written judgment.

We find similarly by Amaleik in Shemos 17:14 (כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר) that the erasing of Amaleik has to be written in the Sefer. That is with Middas Hadin. So that The Torah She’bal Peh is the mixture of Din and Rachamim and Torah She’b’chsav expresses it with Middas Hadin.

With this we can understand that the Tochacha and all of the Nivuos regarding the Galus are written with Middas Hadin. There is no Sheker in it. It is that Klal Yisrael deserves this as a punishment. So the Ribbono Shel Olam doesn’t do anything to Klal Yisrael unless there is Middas Rachamim mixed in as well.

Jews in Booths - Vayishlach 5771

33:16 – 17 The Posuk says after the confrontation with Eisav (טז  וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ, שֵׂעִירָה יז  וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת; וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת) that afterwards Eisav went to Sai’ir and Yaakov went to a place called Sukkos. This seems to be an incidental part of Yaakov’s life that he went to a place called Sukkos. Yet we find that Yaakov is somehow identified with this place called Sukkos.

We know that the Sholosh Regalim are K’negged the 3 Avos. Pesach is K’negged Avraham as we find at the beginning of Parshas Vayeira. Yitchok who is Gevura is related to Shavuos. Yaakov is identified by Sukkos. The fact that this incident took place in Sukkos seems to be incidental and certainly needs explanation. 

In the Sefer Yismach Yisrael there is a beautiful explanation of the confrontation between Eisav and Yaakov and the fact that it ends (יז  וְיַעֲקֹב נָסַע סֻכֹּתָה). The Yismach Yisrael brings a Tanna D’vei Eliyahu Zuta, a B’raissa in Perek 19. Essentially, it says that Eisav and Yaakov divided the existence of Olam Hazeh and Olam Habah.  Eisav chose the benefits and pleasures of Olam Hazeh and Yaakov the Schar of Olam Habah. Yaakov was willing to forgo the pleasures of Olam Hazeh for the benefit of Olam Habah. That is what he has given to us, Klal Yisrael his descendents.

For that reason says the Tanna D’vei Eliyahu, every time Yaakov or his descendents begin to have success in the pursuit of Olam Hazeh or begin to seek pleasures of Olam Hazeh, there is a confrontation with Eisav or his descendents.  

Here too, Yaakov comes as a wealthy man and Eisav confronts Yaakov and says 33:8 (וַיֹּאמֶר, מִי לְךָ כָּל-הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי) where do you get all of this, I thought Olam Hazeh is mine?

The response of Yaakov and it also has to be the response of the generations is a response that Olam Hazeh is a Tafeil, a means of serving Hakadosh Baruch Hu and getting to Olam Habah. The pursuit of Olam Hazeh as long as it is a pursuit of a nice car for the good feeling that it is a nice car, as long as the pursuit of money for the sake of being wealthy, as long as it is a pursuit of building a home of nice fancy windows and fancy homes, that is Eisav’s Cheilek in this world. We are intruding on Eisav and living the life of Eisav. To the extent that we are pursuing the benefits of Olam Hazeh as a means of serving Hashem, to the extent that we use the pleasures to bring us to a Matziv Haruach to serve Hakadosh Baruch Hu better, that is fine. The condition is that the pleasures of this world have to be a Tafeil. They have to be secondary. 

At the end of the confrontation (יז  וְיַעֲקֹב נָסַע סֻכֹּתָה) there is a Remez in the fact that he goes to Sukkos. The idea that the Sukka is a temporary hut. All of Olam Hazeh to Yaakov, all the material pursuits whatever he had, his wealth, was only a temporary thing. It is a means of going to Olam Habah. Indeed the Posuk says (וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת), for the human beings he built homes. For his flock and cattle he built Sukkos (וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת). Why is he naming the place based on a building that was built for the animals? The Sukkos is the source of the naming of the city, however, since the human beings lived in a Bayis the city should have been called Batim? Why is the city named Sukkos after what he put the animals (i.e. money) into?

The Teretz is that is the whole point. All of Yaakov’s material pursuits were Sukkos. In fact, throughout Tanach and even in the Siddur we find the word Sukkos meaning Olam Hazeh for Klal Yisrael. The Posuk in Amos 9:11 ( בַּיּוֹם הַהוּא, אָקִים אֶת-סֻכַּת דָּוִיד הַנֹּפֶלֶת; וְגָדַרְתִּי אֶת-פִּרְצֵיהֶן, וַהֲרִסֹתָיו אָקִים, וּבְנִיתִיהָ, כִּימֵי עוֹלָם). Even the Malchus Bais Dovid is a Sukka, a temporary thing, a means to an end.

Or in Tehillim 76:3 ( וַיְהִי בְשָׁלֵם סוּכּוֹ;    וּמְעוֹנָתוֹ בְצִיּוֹן).  (SEE MY NOTES ON THIS PASSUK - ER) We talk about the Sukka of Klal Yisrael in the Siddur by Maariv (וּפְרוש עָלֵינוּ סֻכַּת שְׁלומֶךָ). All of our pursuits of Olam Hazeh are seen as temporary and this is the legacy of Yaakov. This is why Yaakov’s name is known by the Yom Tov of Sukkos where this lesson is found. If so (וְיַעֲקֹב נָסַע סֻכֹּתָה) is a major event with which the entire confrontation with Eisav comes to an end.

Heart In The East - Vayeitzei 5772

Eretz Yisrael is called the place that Einei Elokecha Ba Mairaishis Shana Ad Acharis Shana, that Hakadosh Baruch Hu’s eyes are Kavayachul on Eretz Yisrael and we too if our hearts are towards Eretz Yisrael it is as if we are there.

The Gemara in Maseches Kesuvos 75a (9 lines from the bottom) Darshuns the Posuk from Tehillim 87:5 ((תהילים פז) ולציון יאמר איש ואיש יולד בה והוא יכוננה עליון א"ר מיישא בר בריה דר' יהושע בן לוי אחד הנולד בה ואחד המצפה לראותה). The Posuk in Tehillim says regarding Tzion regarding Yerushalayim that the Goyim say all you are born there so the Gemara Darshuns not only one who is born there but someone who has in his heart a strong desire to be there and see Yerushalayim it is as if he was born there and is a citizen of Yerushalayim. Rashi says that (ולציון יאמר. משום דאיירי בה רבי מיישא נקיט לה ולציון יאמר איש ואיש יולד בה לעתיד לבא כשיתקיים מקרא שכתוב והביאו את כל אחיכם מנחה לה' וגו' כל מקום שימצאו שם ישראל יאמרו העמים זהו מבני ציון זה יולד בה נביאנו שם). Rashi says that in later days the Goyim will look at Yidden and whoever wants to be in Eretz Yisrael, whoever has a (Teshuka) a desire will be called Bnei Tzion. So this is the idea that where a person has his heart set, in a certain sense it is as if he is there.

Here too, Yaakov Avinu was now heading back to Eretz Yisroel and his heart mind was on Eretz Yisrael. He was eager to return even from a distance. At that moment the Malachim returned to him the Malachim of Eretz Yisrael came to him K’ilu (as if) he was actually there

Bli Neder - Vayeitzei 5772

We find that when Yaakov sleeps at Har Hamoriah 28:20 (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר: אִם-יִהְיֶה אֱלֹקים עִמָּדִי, וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, וְנָתַן-לִי לֶחֶם לֶאֱכֹל, וּבֶגֶד לִלְבֹּשׁ). That he makes a Neder that if Hakadosh Baruch Hu is with him 28:22 (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹקים; וְכֹל אֲשֶׁר תִּתֶּן-לִי, עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ) and this stone, which I have set up for a pillar, shall be Hashem’s house.

Rav Schorr in the Ohr Gedalyahu in Parshas Mattos writes an important Yesod. He says that there is a rule that any concept which is original in the Torah has its Chashivus, has its importance by the first place where it is mentioned.  This is a concept that Rav Schorr mentions in numerous places in the name of Rav Tzaddok. Nedarim, taking an oath, is mentioned here for the very first time. (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר).

And in line with Rav Tzaddok’s thought, the point Rav Schorr makes is that the purpose of the Parsha of Nedarim, the idea that there is a Parsha in the Torah regarding oaths, regarding swearing, regarding making promises, is because the purpose of the oath is for it to be done in the way that Yaakov did it. For it to be done in a manner that causes a person to be a Zariz in serving Hashem. It causes a person to be reminded and be reinforced in his commitment to serve Hakadosh Baruch Hu. That is the purpose of a Neder. As you know we don’t take oaths lightly, so the idea of taking an oath as a matter of business or the like is something we avoid. So where is the Parsha of Nedarim as a positive idea? Where is the thought of taking an oath as something constructive? (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר) When it is done in the manner that Yaakov Avinu does it here. This is the Yesod.

Rav Schorr adds that based on this we can understand this which we find in Tehillim 132:2 (אֲשֶׁר נִשְׁבַּע, לַירוָר; נָדַר, לַאֲבִיר יַעֲקֹב). When Dovid takes an oath he says I swore to Hashem, I took a Neder to the Lord of Yaakov Avinu. It doesn’t say L’avir Avrohom or L’avir Yitzchok, it says to the Lord of Yaakov Avinu. Why Yaakov? Because Yaakov started with making Nedarim and his Neder is an example of a Neder for a good reason.

If you look at Tehillim 132 it continues. When it says that Dovid Hamelech swore, what did Dovid swear, what oath did he take? 132:3 – 132:5 (ג אִם-אָבֹא, בְּאֹהֶל בֵּיתִי; אִם-אֶעֱלֶה, עַל-עֶרֶשׂ יְצוּעָי ד אִם אֶתֵּן שְׁנַת לְעֵינָי; לְעַפְעַפַּי תְּנוּמָה ה עַד-אֶמְצָא מָקוֹם, לַירוָר; מִשְׁכָּנוֹת, לַאֲבִיר יַעֲקֹב). He swore that he would have no rest until he found and acquired the place of the Bais Hamikdash. That Neder fits well with the Neder of Yaakov. Yaakov swore that if Hakadosh Baruch Hu would bring him back safely (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹקים). He swore to establish a house of Hashem and it fits beautifully that the next Neder the Neder that Dovid Hamelech mentions is also done in the same concept.

Rav Schorr adds more. He says that Parshas Mattos comes out during the 3 weeks and the Parsha of Nedarim doesn’t seem to have a connection with the 3 weeks but according to this it is good. The Parsha of Nedarim was made originally and again in the time of Dovid to establish a Beis Hamikdash and during the 3 weeks when we mourn the Beis Hamikdash it is very fitting that we should be reminded of this Parsha of Nedarim.

We find also that Dovid Hamelech said Nishbati V’akayeima Lishmor Mishp’tei Tzidkecha, I swore and will keep to observe the Mitzvos. Again this idea, the purpose of the Parsha of Nedarim is how we find it here. It is a bit difficult to know how to put this into practice. We are afraid to make Nedarim to take an oath even for a Dvar Mitzvah and rightfully so. So what does that leave us with, what can we do? One wonders, if I make a Neder but I say Bli Neder. If I promise to do something but I say Bli Neder because I am afraid that I may not keep it. Does that have any meaning at all?  

It is interesting, if I recall correctly, there is a letter in the first volume of the Kovetz Teshuvas from Rav Elyashiv where Rav Elyashiv and his son in law Rav Chaim Kanievsky disagree on the point, they are talking there about Kabbalos Taanis, about accepting a Tannis for the following day. Rav Chaim Kanievsky apparently holds that one can do so Bli Neder and Rav Elyashiv says that it is meaningless.

I believe that Rav Reuvein Grozovsky in the Chiddushei Reb Reuvein in Nedarim at the end of Siman 1 says that this is actually dependent on a Machlokes Rishonim. Be that as it may at least according to some Rishonim we have an idea of promising to do something with a Bli Neder. In other words, taking a Kabbalah on ourselves, it is not really an oath but it is a Kabbalah to do something. If we succeed and fulfill that Kabbalah it does have extra meaning. Perhaps, this is a Mehalech (an approach) for us to try to use this Parsha.

A Voluntary Todah - Emor 5772

22:29 ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ). The Posuk talks about bringing the Zevach Todah. Of course the Korban Todah is a Korban of thanksgiving to HKB”H. (לִרְצֹנְכֶם, תִּזְבָּחו), what does the Posuk say. When you bring a Korban Todah to Hashem, (לִרְצֹנְכֶם, תִּזְבָּחו), bring it Lirtzonchem, bring it willingly. What is the idea?

Rav Pam cited the Rashash in Maseches Menachos 80 who has the following Chakira. There are two types of Korbanos. There are Korbanos that are Chiyuvi, obligatory Korbanos which you can only bring when there is an obligation. For example, a Korban Chatos can only be brought when there is an obligation to bring the Chatos. There are other Korbanos such as a Shelamim which can be brought voluntarily and it doesn’t have to be an obligation. Of course under certain circumstances there is an obligation to bring a Shelamim, however, in other times it can be a Nedava, a straight out donation with no obligation at all.

The Rashash wonders whether the Korban Todah falls under the first category that is it is only brought when there is an obligation to bring the Korban Todah. We know that one has to bring a Korban Todah when he goes through a time of danger and he is saved, such as recovering from an illness or being captured. Or, can it also be brought as a Nedava voluntarily whenever a person wants. This is the Chakirah of the Rashash.

Rav Pam and this is printed in the Rav Pam Hagaddah on page 152 cited a Har Tzvi who brings a Raya (a proof) that a Todah can be brought voluntarily as well. With that knowledge, we turn back to the Posuk and Rav Pam explained as follows. ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ).There are times that you bring a Korban Todah. Essentially the obligation to bring a Korban Todah is at those times that today we have an obligation to say Birchas Hagomel. When we have gone through a danger and have been saved. At that time there is an obligation to bring a Todah. The Torah tells us don’t wait until you bring a Todah because you have gone through a difficulty and have been saved from it. The Korban Todah is an expression of thanks to HKB”H, and brings one close to HKB”H. Go and do it on your own. Bring a Korban Todah without the need to go through a time of danger. Bring a Korban Todah, express your thanks before it is a time of urgent need. That is the Posuk that Dovid Hamelech says that is found in Tehillim 116:17 (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה), to you I will bring a Korban offering. If you would be obligated to bring it it would not be a Chiddush for Dovid to fulfill his obligation. (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה) is a Posuk in which Dovid says I will bring the Todah on my own, (לִרְצֹנְכֶם, תִּזְבָּחו). Bring it willingly which means voluntarily. A beautiful thought on this Lirtzonchem Tizbachu.

 

In The Doorway - Tzav 5771

8:3 (וְאֵת כָּל-הָעֵדָה, הַקְהֵל, אֶל-פֶּתַח, אֹהֶל מוֹעֵד) We have at the end of the Parsha the story of the Yimei Hamiluim, of the Kohanim being installed during the seven days of Miluim. We have Kohanim in the Mishkan. There at the beginning of that Parsha the Ribbono Shel Olam tells Moshe gather all the people to the entranceway of the Ohel Moed. Rashi says (הקהל אל פתח אהל מועד: זה אחד מן המקומות שהחזיק מועט את המרובה) that this is miraculous that the opening of the Ohel Moed could hold all of the people. This is an incredible miracle.

The question though is why was it important that the people be gathered at the entranceway to the Ohel Moed. That is something that certainly needs explanation. I would like to take a Vort elsewhere and connect it here. Before I explain this I want to mention that we find this in a number of places in the Torah an idea of people gathering or people standing Dafka at Pesach Ohel Moed.

We find in Parshas Vayeira 18:1 (וְהוּא יֹשֵׁב פֶּתַח-הָאֹהֶל) that Avrohom Avinu is sitting Pesach Oholo when Hakadosh Baruch Hu comes to visit him. The Poshut Pshat is that he was sitting there at the door looking for wayfarers that were walking by. It is still interesting that when the Ribbono Shel Olam came to visit him that he would be sitting at the entranceway of his home.

The place however where the strangest expression is found numerous times is in Megillas Esther. We find in the Megillah many times that Mordechai Yosheiv Bish’ar Hamelech. We find it in places that have nothing to do with the story. We find for example when Mordechai overhears Bigsan and Seresh. Mordechai is standing by the Shar of the King and Bigsan and Seresh get angry. This is found in 2:21 (בַּיָּמִים הָהֵם, וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר-הַמֶּלֶךְ; קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי-סָרִיסֵי הַמֶּלֶךְ, מִשֹּׁמְרֵי הַסַּף, וַיְבַקְשׁוּ לִשְׁלֹחַ יָד, בַּמֶּלֶךְ אֲחַשְׁוֵרֹשׁ).

Or we have after Mordechai is led through the city on the King’s horse in 6:12 (וַיָּשָׁב מָרְדֳּכַי, אֶל-שַׁעַר הַמֶּלֶךְ; וְהָמָן נִדְחַף אֶל-בֵּיתוֹ, אָבֵל וַחֲפוּי רֹאשׁ). Or the expression of the King that he said to Haman in 6:10 (וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן, מַהֵר קַח אֶת-הַלְּבוּשׁ וְאֶת-הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ, וַעֲשֵׂה-כֵן לְמָרְדֳּכַי הַיְּהוּדִי, הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ:אַל-תַּפֵּל דָּבָר, מִכֹּל אֲשֶׁר דִּבַּרְתָּ). Or even Haman says this in 5:13 (וְכָל-זֶה, אֵינֶנּוּ שֹׁוֶה לִי:בְּכָל-עֵת, אֲשֶׁר אֲנִי רֹאֶה אֶת-מָרְדֳּכַי הַיְּהוּדִי--יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ). Why is the fact that (מָרְדֳּכַי הַיְּהוּדִי--יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ) mentioned so many times in the Megillah?

I would like to take a different Miforaish and attach it to these places and explain the significance. There is a Vort I have seen Bish’eim the Kedushas Levi in the Likutim in the back on Tehillim.  We say in Hallel a Posuk of course from Tehillim 118:19 – 20 ( פִּתְחוּ-לִי שַׁעֲרֵי-צֶדֶק;אָבֹא-בָם, אוֹדֶה קָהּ). We talk about Hakadosh Baruch Hu opening for us the (שַׁעֲרֵי-צֶדֶק) and we will enter there and praise G-d. (זֶה-הַשַּׁעַר לַירוָר;צַדִּיקִים, יָבֹאוּ בוֹ). We talk about a Shar to Hashem, again about an entranceway. He explains that an entranceway symbolizes a place where a person is not worthy and can’t enter, like for example a Shar to Tzadikim or a place where a King is. You have a person who feels unworthy of entering and nevertheless has a Teshuka (a desire) so he would stand at the entranceway at the gate.

A good Mashul to this would be in Hilchos Mezuzah. We know that a room that is 49 square feet (Daled Al Daled Amos) is Patur from Mezuzah. Yet if you have a vestibule that is entering into your home, if that vestibule is small it should be Patur from a Mezuzah. However, because it is an entranceway to significant rooms, to the house, that room is Chayuv in Mezuzah. So to speak, a Shar could be small but because it is Meshameish (services) that which is beyond it, it takes on significance, a great significance. 

The idea of sitting (בְּשַׁעַר הַמֶּלֶךְ) is always a reference to the Ribbono Shel Olam. The idea of always being a person who is (יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ) or (שַׁעֲרֵי-צֶדֶק) is an idea that a person who feels unworthy of being by the King, unworthy of being counted among the Tzaddikim, nevertheless strives to sit by the gateway to the Tzaddikim. In the entranceway to the room where the King is. In that way, in humility a person can have a connection with the Ribbono Shel Olam. That is what we find here with Mordechai constantly (יוֹשֵׁב, בְּשַׁעַר הַמֶּלֶךְ). Even though that generation was not worthy, Mordechai sat (בְּשַׁעַר הַמֶּלֶךְ) so that he should have a connection to the Borei Olam. Of course he represented Klal Yisrael that Klal Yisrael should have that sort of a connection.    

That is very much the story of the Megillah. A day in which it is not a Yom Tov. We don’t treat it fully as a Yom Tov. Purim is a day in which we are (בְּשַׁעַר הַמֶּלֶךְ). We are sort of outside the Yom Tov. It is not a day of holiness similar to the Sholosh Regalim. It is a day that we stand right before the King. We celebrate K’ilu it is a Yom Tov from a slight distance even though we feel unworthy.