2/27/25
[Purim Vorts] Let’s start with Parshas Shekalim–Did Haman have bad body odor?
Welcome to the 15th season of Purim Vorts!! There’s always more to learn, more to share, more to enjoy.
I typically start sending the Divrei Torah on the first night of Adar, but this year that will be Friday night, so that simply won’t work. So, we’ll back things up a little and get started early! I can’t wait any longer. Let’s get started!
Wishing everyone a good Shabbos, and a Simchadiga Chodesh!
Josh
Parshas Shekalim
During non-leap years, like this year, Purim falls out during the week of Parshas Ki Sisa–just two weeks away. We also lein the beginning of Parshas Ki Sisa another time close to Purim–as Parashas Shekalim, which is this Shabbos! (Yes, we’ll use THREE Sifrei Torah this Shabbos, because it’s also Rosh Chodesh!)
Ki Sisa contains the mitzvah of donating a half-shekel annually in order to finance the communal expenses for the Beis HaMikdash. The donations had to be made prior to the month of Nissan, and would typically begin on Rosh Chodesh Adar. We commemorate this mitzvah in a couple of ways.
One way is that we give Tzedakah to represent the Machatzis (half) HaShekel that we would have given to the Beis HaMikdash. In modern times, we donate half of the common currency. And because the word “Teruma” (donation) is used three times in the Parsha, we have the custom to give three such coins. (This is not to be confused with the Mitzvah of Matanos L’evyonim given on Purim.)
The second way we commemorate the mitzvah of Machatzis HaShekel is by reading Parshas Shekalim in shul. Either we read this Parsha on Rosh Chodesh Adar when it coincides with Shabbos, as it does this year, or we read it on the Shabbos prior to Rosh Chodesh Adar. But if we are going to be giving money to represent the Machatzis HaShekel, why do we also read that section from the Torah?
The Mishneh Berura tells us that by reading the Pesukim of Parshas Shekalim, it is as if we have actually performed the Mitzvah as originally enacted. This follows the concept learned from the Pasuk in Hoshea (14:3) which says, “U’neshalma farim sefaseinu” (and our lips will replace the bulls). Meaning, in a situation when it’s impossible for us to bring a Korban, our recitation of the Pesukim of the Torah which outline that offering stands in place of our actually offering up that Korban. Similarly, by reading Parshas Shekalim, it’s akin to having brought our Shekalim to the Beis Hamikdash for donation there. Of course, we also make the monetary donation as well.
The Gemara (Megillah 13b) tells us that Hashem instituted the Mitzvah of Machatzis HaShekel long before the story of Purim so that we would accrue merit to overcome the 10,000 Shekalim that Haman would offer Achashveirosh for the right to annihilate us. This is also one of the connections that Purim has with Parshas Ki Sisa, and is one of the reasons that Purim often falls in the week of Parshas Ki Sisa.
Additionally, Parshas Ki Sisa includes a description of the Ketores (incense) that was offered in the Beis HaMikdash. One of the ingredients in the Ketores is called Chelbana and it has an awful smell. However, once mixed with the other ingredients in the Ketores, its smell is overwhelmed by the pleasant fragrances of the other ingredients. The Gematriah of Chelbana is the same as the Gematriah of Haman (pee yoo). This hints to us that there is a comparison to be made between the nullification of the Chelbana within the greater pleasantness of the spices within the Ketores similar to the nullification of the evil Haman by the greater good of Mordechai, Esther, and the rest of the Jewish people who were fasting and praying at that time. We’ll get into this concept more as we get closer to Purim.
[Inside Purim, p.87 & OU’s Halacha Yomis newsletter]
3/1/25
[Purim Vorts] Not just anyone
“Vayehi bimei Achashveirosh…hamoleich meiHodu v’ad Kush”
And it came to pass in the days of Achashveirosh…who ruled from India as far as Kush
(1:1)
The Midrash in Esther Rabbah tells us that within this first Pasuk the Megillah tells us both the problem and the solution. R. Yonasan Eibeshutz tells us that we can understand this statement from the Medrash based on the Pasuk in Eicha (5:8), “Slaves ruled over us, there was no one to redeem us from their hands.” How so?
The Gemara (Gittin 56b) teaches us that, “All who persecute Israel become powerful.” This means that before an enemy of the Jews is punished by Hashem, He builds them up. This seems counterintuitive. Why would Hashem build up our enemies only to turn around and crush them? The answer is that in order for Hashem to even give credence to a threat against us, it must be a real threat. If a wimpy ruler of a weak nation were to threaten us, such a laughable situation isn’t even worthy of a response. However, there are times when an aggressor is strong enough to necessitate a response, but isn’t strong enough to warrant a response from the Master of the universe. So, Hashem builds up the enemy into a more sizable and respectable foe of the Jewish people, and only then does he squash them like the insignificant bugs that they are.
That’s why the Pasuk in Eichah says, “Slaves ruled over us.” It’s at times when we’re being controlled by weak enemies that “there was no one to redeem us from their hands.” Hashem doesn’t intervene when the enemy is laughable.
And this was the case at the very beginning of Achashveirosh’s rule. The Gemara (Megillah 11a) tells us that he was actually unworthy of ruling any nation! So, it’s easy to understand how, at that time, he was a relatively minor threat towards Klal Yisrael. It was only because he sought to cause real problems for Klal Yisrael that he was granted additional nations to add to his empire. The fact that, at this point, Achashveirosh was now the ruler from Hodu to Kush was a sure sign that Hashem had His sight set on him. Only now was he an enemy worthy of a proper response from Hashem.
[Sefer Talelei Oros: The Megillah Anthology, p. 17]
3/2/25
[Purim Vorts] Totally inconceivable!
“Hamoleich meiHodu v’ad Kush”
Who ruled from India as far as Kush
(1:1)
There are two sources from which we learn that Klal Yisrael will never cease to exist. There’s a Pasuk in Yirmiyahu (46:28) which says, “But you, I will not destroy.” The Maharitz Doshinsky explains this Pasuk to mean that regardless of how much suffering Klal Yisroel endures, we will always survive. Similarly, the Gemara (Baba Basra 115b) teaches that “we have a tradition that none of the twelve tribes will ever disappear completely.”
Achashveirosh hated the Jews and wanted to destroy our nation. However, the problem was that he was too greedy. His plan to kill all of us was an impossibility. The pasuk tells us that he ruled the entirety of the known world, “meiHodu v’ad Kush.” Because of the reassurances we already learned from Yirmiyahu and the Gemara quoted above, we know that this could not happen. That being the case, he was already destined for failure before he had even made his first move. The end of the story in the Megillah was already hinted to before the first Pasuk even ended!
[Sefer Talelei Oros: The Megillah Anthology, p. 18]
3/3/25
[Purim Vorts] An unnecessary need to impress
“Bayamim haheim kisheves haMelech Achashveirosh al kisei malchuso”
In those days as King Achashveirosh sat on his kingdom’s throne
(1:2)
R. Eliezer Ashkenazi explains that the words, “In those days,” refers to the time when Achashveirosh started to (truly) rule over his huge empire. He was beyond the days of having control of just Persia, and was now the ruler over 127 countries!
It isn’t unusual for kings who are weak to make an extra effort at impressing their subjects in an attempt to project an image of power and control. They will often show off their wealth and possessions in order to give an impression of being greater than they really are. This is unlike kings who truly have total control over their subjects and their kingdom. True rulers don’t typically feel the need to impress and wow others. They usually are confident in their positions and don’t feel the pressure to throw such a lavish party simply to impress others.
With this understanding, it seems pretty odd that Achashveirosh, king of the entire known world, would feel the need to throw a gala with the goal of impressing everyone. We were in the time of “Bayamim haheim,” the time that he truly had full power. He was the ultimate authority in all the land! At this time, did he really need to convince people that he was so great?
Apparently, the answer was, “Yes,” despite the seemingly unnecessary nature of this to probably most other rulers in such a position. However, it’s relatively easy for us to figure out why this took place. Having such a party to wow and impress everyone wasn’t something that Achashveirosh actually thought up on his own. Rather, this was an idea planted in his mind by Hashem. This was the first step in the plan to bring about the salvation of Klal Yisroel. The next steps included other seemingly ludicrous decisions, like demanding that Vashti parade herself before the King’s guests without a thread of dignity (literally), and then having her deposed for having refused to comply with such a ridiculous demand.
The decision to throw a royal party meant to impress his guests was clearly a nonsensical decision for a king who should have felt confident in his power. In order to demonstrate that this decision was orchestrated by Hashem, our Pasuk tells us that this all happened, “Bayamim haheim,” in those days when Achashveirosh clearly had power and control as demonstrated by his sitting “Al kisei malchuso,” on his throne from which he ruled the 127 nations of the world. And this unnecessary and illogical party was part of Hashem’s orchestration of our salvation.
[Sefer Talelei Oros: The Megillah Anthology, p. 24]
3/4/25
I've got two Vorts for you tonight!
They are both short, and they focus on the same phrase.
Let's go for it!
[Purim Vorts] Clear your schedules
“Yamim rabbim shimonim u’mi’as yom”
Many days, one hundred and eighty days
(1:4)
The famous question is asked about the seemingly repetitious nature of this Pasuk. Why mention both–that the party lasted a long time, and also mention the precise number of days?
The Maharal comments that the Pasuk is conveying that the entire 180 days of the party ran consecutively.
The Sfas Emes has an insight that is absolutely wild! It’s one thing to try to imagine a party that lasted 180 days, especially if you consider the Maharal’s opinion that the party never ceased over those 180 days. But the Sfas Emes adds that everyone arrived on the first day, and no one left until the party ended “Yamim rabbim” later, at its conclusion!
[Sefer Talelei Oros: The Megillah Anthology, p. 36]
[Purim Vorts] He was starry eyed
“Yamim rabbim shimonim u’mi’as yom”
Many days, one hundred and eighty days
(1:4)
The way the Megillah expressed the time frame is quite wordy. Why quantify the length of the party as “many days” and as “180 days” instead of being more concise and saying simply “six months?”
The Megillas S’tarim relates something quite interesting. It tells us that Achashveirosh received a report from his astrologers that he would continue to rule his empire for many years. Because of this favorable report, Achashveirosh wanted to acknowledge his astrologers when he celebrated. It further explains that the stellar formations that the astrologers study in the heavens appear in a semi-circle, containing 180 degrees. So, in recognition of the great news he got from the astrologers, he decided that his party should last specifically 180 days (not necessarily 6 months).
[Sefer Talelei Oros: The Megillah Anthology, p. 37]
3/5/25
[Purim Vorts] No La-Z-Boys
“Chur karpas us’cheles achuz b’chavlei boots v’argaman”
With fine white cotton and blue held on the beds by cords of fine linen and purple wool
(1:6)
From the details of this Pasuk, relates the Megillas S’tarim, we can see that Achashveirosh’s sole purpose of his 180-day party was to cause the Jews to sin in one of many ways.
There were no chairs at the party–there were only beds. This itself was an attempt to promote sin. The beds were very ornate, and they included bed posts on which people could recline or lean against. Strung between the bed posts hung fancy fabric cords which they could also lean on. We know that there is a prohibition in the Torah of wearing Sha’atnez (mixtures of wool and linen). We can see from our Pasuk that the bed posts were upholstered with Sha’atnez (which might have been problematic depending on how plush they were). The Pasuk also notes that the cords that hung from the bed posts were also made of Sha’atnez. Since there were no chairs, it was very likely that people would make use of the bedposts or cords to get comfortable.
The party was set up in such a way so as to cause the Jews to become very comfortable so that they would lower their guard. If things went as planned, the Jews would benefit from the Sha’atnez in a prohibited way as their fear of Hashem decreased, with the eventual goal of immoral behavior not too far behind.
[Sefer Talelei Oros: The Megillah Anthology, p. 40]
3/6/25
[Purim Vorts] Matchy matchy!
“Ish Yehudi haya b’Shushan HaBirah u’shimo Mordechai”
There was a “Yehudi” in Shushan HaBirah and his name was Mordechai
(2:5)
Mordechai is introduced to us in the Megillas as “Ish Yehudi,” (a Yehudi man). Why was he given this introductory title?
The Gemara (Megillah 13a) teaches us that anyone who denies idolatry is called a Yehudi. This concept appears to predate the story of Megillas Esther by quite some time. If we go all the way back to Sefer Bereishis, we find that one of the wives of Eisav was named Ohalivama. Rashi tells us that Eisav changed her name to “Yehudis” in an attempt to trick Yitzchak into thinking that she had left her idolatrous ways. (“Yehudis” is simply the female form of the word “Yehudi.”) Why does the name “Yehudi” refer to someone who does not serve idols? (Rashi doesn’t tell us.)
The name “Yehudis” is spelled Yud-Hei-Vav-Daled-Yud-Saf. R. Yaakov Kamenetsky points out that the first three letters of the name “Yehudis” (Yud-Hei-Vav) are the same as the first three letters of Hashem’s name. The implication is that someone whose name is so similar to the name of Hashem could not possibly be involved in idolatry.
[Sefer Talelei Oros: The Megillah Anthology, p. 109]
Using a little bit of Purimagination, I noticed that if you take the last two letters of “Yehudi,” Daled-Yud, and you slide the Yud backwards and down into the lower left quadrant of the Daled, you have what looks strikingly similar to the letter Heh, which you can use to complete the four letters of Hashem’s name (Yud-Hei-Vav-Hei)!
[-Ed.]
3/8/25
[Purim Vorts] How pleasant
“Ish Yehudi haya b’Shushan HaBirah u’shimo Mordechai”
There was a “Yehudi” in Shushan HaBirah and his name was Mordechai
(2:5)
Rashi has a comment regarding a Gemara in Chullin (139b). He asks where the Torah speaks about the greatness of Mordechai. He answers that when the Torah lays out the details regarding the oil used to annoint the Kohanim and the service vessels for the Mishkan, the ingredients included a veiled reference to Mordechai. The Pasuk (Shemos 30:23) instructs to “Take the b’samim rosh mar d’ror.” Targum translates “Mar d’ror” as “Mara dachya,” the fragrant herb that is free of impurities. Since the name Mordechai sounds very similar to “Mara dachya,” we interpret this as a reference to Mordechai. The Mar d’ror is the foremost spice in the mixture as indicated by the term “Rosh” (top, or, foremost), also a nod to Mordechai’s leadership of the Anshei Kneses Hagedolah (men of the Great Assembly).
Why are the members of the Anshei Kneses Hagedolah compared to spices, with Mordechai being labeled as the foremost spice? The Maharal Diskin offers an explanation to this in the name of R. Chaim Zonnenfeld. Righteous people are compared to spices, because they affect those around them in a way that is similar to spices. Spices emit a fragrance such that things in their vicinity will sometimes take on the fragrance that came from the spice. Likewise, when people come in contact with righteous people, the good deeds of the righteous person could have a positive effect on the nearby people.
The anointing oil is composed of eleven spices, and the spice that alludes to Mordechai is free (“Dror”) of impurity. And because of Morechai’s influence on those around him, Klal Yisroel gained freedom from the evil plans of Haman.
On the other end of the spectrum, there is a spice in the anointing oil called Chelbana (galbanum). It is a foul-smelling spice, and this spice is a reference to Haman. How so, you ask? Well, I’m glad you asked. Let me tell you. Haman gave off a nasty stench to those around him. He negatively affected those who had the misfortune of experiencing the evil funk he gave off. He spoke negatively of Klal Yisroel to such an extent that not only did Achashveirosh have it out for us, but throughout the empire there were many among the nations who were also affected by the evil lies he told. Shall we reinforce this with a bit of Gematriah? Sure! The value of the word “Chelbana” (Ches-8 + Lamed-30 + Beis-2 + Nun-50, Heih-5 = 95) is exactly the same as the value of Haman (Heih-5 + Mem-40 + Nun-50 = 95)!
[Sefer Talelei Oros: The Megillah Anthology, p. 109]
[Purim Vorts] We don’t really like to talk about him
“Mordechai ben Ya’ir ben Shim’i ben Kish ish Yemini”
Mordechai the descendent of Yair the the descendent of Shim’i the the descendent of Kish a Yemini
(2:5)
The Megillah mentions Mordechai’s lineage, but the word “Ben” (son of) isn’t to be taken literally. According to the Megillas S’tarim, it should actually be understood to mean, “the descendent of.” He points out that aside from Yair being Mordechai’s father, Yair was not actually the son of Shim’i. In fact, there were many generations between them. The same is true regarding the generations between Shim’i and Keesh. If the Megillah was detailing the lineage of Mordechai’s family, why were some people listed while others were omitted?
Shim’i was mentioned because Mordechai was specifically destined to come from him. Chazal tell us that Dovid HaMelech was going to kill Shim’i, but he held back because Mordechai would come from him. That being the case, why don’t we mention King Sha’ul who also was in Mordechai’s lineage? Wouldn’t it be noteworthy to include a king among the earlier generations from Mordechai’s family?
The problem was that Sha’ul made a grave miscalculation which resulted in the entire story of Megillas Esther taking place. Sha’ul took pity on King Agag when he was killing out the nation of Amalek. Instead of killing Agag immediately, he delayed his execution long enough to allow Agag to sire a child, which allowed the nation of Amalek to continue. From that miscalculation came Haman, which led us to the deadly situation Mordechai and the Jews found themselves in. Mentioning Sha’ul within Mordechai’s lineage would have been more detrimental than beneficial to Mordechai’s family name, and possibly to his standing within Klal Yisroel. So, really this Pasuk is merely the highlights (without the lowlights) of his ancestry.
[Sefer Talelei Oros: The Megillah Anthology, p. 114]
3/9/25
[Purim Vorts] He gave the job to who?
“Achar hadevarim ha’eileh gidal HaMelech Achashveirosh es Haman…vayasem es kis’o mei’al kol hasareem asher ito”
It came to pass after these things that the King Achashveirosh promoted Haman…and he set his seat above all the ministers who were with him
(3:1)
The Medrash Shmuel points out that, yet again, we can see the Hashgacha Pratis (Divine providence) because of the highly unlikely events that took place.
The words “After these things” is a reference to what took place after Mordechai saved Achashveirosh’s life. Achashveirosh decided there was a need to add another minister to his cabinet. Logic dictates that someone committed to the King, like Mordechai, the man who had provided intel that saved the King’s life, would have been his first choice. Not only did that not happen, but he gave the position to Haman, a known enemy of Mordechai!
Additionally, the speed at which Haman rose through the ranks to reach this position was highly unusual. We find that when Vashti refused Achashveirosh’s demand to present herself to his party, he conferred with his closest advisors. The Gra points out that Pasuk 1:14 lists the King’s advisors with Haman (aka, “Memuchan”) named last. This is because, at that time, he was the lowest of the seven advisors. Yet, not long thereafter he was promoted to second-in-charge, as it states in our Pasuk that Achashveirosh set Haman’s chair higher than those of all the other ministers.
We are keenly aware that the mode of our salvation from the evil decree of annihilation was outside of the realms of norm. What our Pasuk demonstrates is that Haman’s rise to power was also out of the norm. It should have been Mordechai who was promoted, not Haman! And Haman’s rise to power was (super) fast-tracked over such an incredibly short period of time!
Clearly, there was a Higher Power that was putting all of the right pieces into place to facilitate our salvation.
[Sefer Talelei Oros: The Megillah Anthology, p. 153]
[Purim Vorts] His fear of Heaven was legitimate
“Vayehi k’amram eilav yom v’yom v’lo shama aleihem va’ya’gidu l’Haman”
And it came to pass after they said this to him day after day, without his listening, they went and told Haman”
(3:4)
Mordechai was staunch in his absolute refusal to bow to Haman. That being the case, why did Haman’s servants bother to ask Mordechai on a daily basis to explain himself?
The Maharitz Doshinsky offers some insight. He says that originally Haman’s servants thought that Mordechai was simply jealous of Haman. They assumed that, like Haman, Mordechai must also have a burning desire for honor, and because of his jealousy, he was simply incapable of submitting to Haman. If so, then it was possible that at a future time Mordechai’s feelings might change. It’s possible that at any moment, Mordechai might correct this character flaw, change his mind, and decide to show respect to Haman. After all, they had seen how someone like Achashveirosh could change direction 180 degrees with almost no warning! If a king could change his mind, then surely Mordechai could change his mind to follow the instruction of the King!
However, this thinking could not have been further from the truth! The impetus behind Mordechai’s refusal was not personal jealousy. It was purely rooted in his fear of Hashem. As the Pasuk in Tehillim (19:10) says, “Fear of Heaven is pure, standing forever.” Those whose decisions are based on fear of Heaven are on solid ground. They have nothing to be worried about. And they can maintain their devout stance without ever needing to change.
After some time, Haman’s servants recognized that they were not going to convince Mordechai to throw in the towel. They didn’t have the influence necessary to persuade Mordechai to bow to Haman. So they reported to Haman that Mordechai refused to bow claiming that fear of Heaven meant more to him than the royal edict. It appeared that his refusal to bow was not a character flaw. But they added that unless Haman challenged Mordechai directly, they couldn’t be certain if his claim was true.
Our Pasuk tells us that they told Haman this because they wanted to see if his (Mordechai’s) words would stand (ie, was legitimate) having told them that he wouldn’t bow because he was a Jew. And a Jew, with motivation based on fear of Heaven, is standing on a rock solid foundation.
[Sefer Talelei Oros: The Megillah Anthology, p. 162]
3/10/25
[Purim Vorts] Could it possibly be so?
“Vayagidu l’Haman…Vayar Haman…vayimaleih Haman cheimah”
And they told Haman…And Haman saw…and Haman was filled with rage
(3:4-5)
It seems odd that the Megillah feels the need to tell us that Haman was told that Mordechai wouldn’t bow to him. Did he really need someone to tell him this?
The Vilna Gaon informs us that, yes, he actually needed to be told. Haman was so arrogant that he would walk through the streets with his nose literally up in the air. He wasn’t looking down or even level. So, he didn’t notice that Mordechai wasn’t bowing in his presence. That’s why the next Pasuk tells us that Haman saw that Mordechai wasn’t bowing to him. Haman actually went out specifically to see what Mordechai would do. Haman considered the possibility that his servants had made a mistake and that Mordechai actually was bowing when he walked by. Could it really be that he, the great Haman, would walk by and someone would have the audacity to not show proper respect to him?
So he went to where Mordechai was. If Mordechai was, in fact, not bowing, maybe it was because Mordechai saw that Haman wasn’t looking at the people in the street. But now that Haman was looking specifically for, and at, Mordechai, certainly he would show proper respect.
But, low and behold, Mordechai and Haman made eye contact, and yet Mordechai still did not bow. He budged not an inch. The Chutzpah experienced by Haman made him blow a gasket. So the Pasuk ends telling us that, “Haman was filled with rage” at this new, and shocking, awareness!
[Sefer Talelei Oros: The Megillah Anthology, p. 163]
[Purim Vorts] He’s really not way out there
“Vayagidu l’Haman”
And they told Haman
(3:4)
R. Shlomo Kluger, in Ma’amar Mordechai, says that Haman was fully aware that Mordechai had not been bowing to him. He didn’t need anyone to inform him of this. But this didn’t bother Haman at first. But why, you ask, did this not bother Haman? I’m so glad you asked!
Consider what typically happens when an important official walks into a room and there is a normal person in the room. We would assume that the person would stand in honor of the important official. And if the person would not show honor to the official, the official would get angry. However, if the person in the room is not normal, if he’s eccentric or strange, he might not stand to show honor for the official. In a case like this, the official probably would not feel offended or get angry.
Haman probably assumed that Mordechai was just eccentric, so why would he care if a weirdo didn’t show him honor? However, Haman’s servants noticed that Mordechai showed honor to other ministers. Our Pasuke says, “Vayagidu l”Haman,” the servants reported to Haman about Mordechai’s behavior, and only at that point did Haman get angry. That’s why the next Pasuk says that Haman saw, “Ki ein Mordechai korei’ah u’mishtachaveh LO,” that Mordechai did not bow or prostrate himself TO HIM.” Haman was incensed that Mordechai’s refusal to bow was exclusive only to him! The fact that Mordechai’s refusal to show respect was specific to only Haman is why Haman was filled with rage.
[Sefer Talelei Oros: The Megillah Anthology, p. 164]
3/11/25
[Purim Vorts] It was too risky to not take action
“U’Mordechai yada eis kol asher na’asa vayikra Mordechai es bigadav”
And Mordechai knew of all that had been done and Mordechai tore his garments
(4:1)
Our Pasuk tells us that “Mordechai knew of all that had been done,” and he immediately “tore his garments,” put on sackcloth and ashes, and cried out loudly and bitterly. Rashi tells us that Mordechai’s awareness of everything came to him in a dream. If you look closely at this Pasuk, there is, seemingly, an extra word present. What is the word “Kol” (all/everything) doing there? Wouldn’t the Pasuk have been fine without that word? Since it’s there, it must be there for a reason. So, what is the word “Kol” adding to the Pasuk?
When the Pasuk tells us that Mordechai knew of everything, it’s not just that he was aware of what had taken place until that time. (For example, Mordechai had become aware of the scheme between Haman and Achashveirosh that facilitated Haman sending the proclamation of Jewish annihilation even though he hadn’t been present when it took place.) Rather, he was aware of everything that pertained to the current plight of the Jews–including how the situation would be resolved. His vision included that the Jews would survive the ordeal with Haman and Achashveirosh! Based on that, R. Avraham Broyda asks why Mordechai was so upset with what was going on to the extent that he tore his clothes, donned sackcloth and ashes, and even cried out loud bitterly? He knew that they would live happily ever after. Shouldn’t that have been enough to allay his fears?
The Gemara (Nedarim 8a) teaches us that if a person dreams that he is put into Niduy (excommunication), he should go to a (real) Beis Din (court) to have the Niduy annulled. And even if in his dream he saw that his Niduy was annulled by a Beis Din, he should still have the (real) Beis Din annul the Niduy that he dreamt of. This is based on a Gemara (Brachos 55a) which quotes R. Yochanan in the name of R. Shimon bar Yochai saying that it’s impossible to have a dream that doesn’t include some nonsense. The Gemara also brings another statement by R. Berechya which says regarding dreams that portend future events, that even though some of it may come true, not all of it will come true.
Based on that Gemara, Mordechai figured that there must be at least something in his dream that was either nonsense or would not come true. If his awareness of what had taken place was accurate, but the salvation of the Jews was nonsense, then he absolutely needed to take action without a moment to lose!
[Sefer Talelei Oros: The Megillah Anthology, p. 205 & Megillah 55a]
[Purim Vorts] It wasn’t meant to be about him
“Vayikra Mordechai es bigadav vayilbash sak va’eifer vayeitzei bisoch ha’ir vayiz’ak za’aka gedola u’mara. Vayavo ad lifnei sha’ar haMelech”
And Mordechai rent his garments and put on sackcloth and ashes, and he went out into the city and cried out a loud and bitter cry. And he came as far as before the King’s gate
(4:1-2)
Based on the content of these two Pesukim, the Vilna Gaon tells us that for the sake of his people, Mordechai was not embarrassed to cry out in public in the city streets, even in the street that was directly in front of the royal palace.
The Torah Or observes that we see in Mordechai a depiction of what Chazal teach in the Gemara (Eiruvin 13b) that “When someone flees from honor, honor will chase him.” How so?
First we see that Mordechai reduced himself to wearing sackcloth, ashes, and wailing in anguish very publicly. He was not ashamed of his appearance. This is not behavior typical of someone who is aiming to achieve fame and recognition.
Later in the Megillah, Mordechai is rewarded by the King with a personal parade while he wore the King’s clothing and while he rode the King’s horse. He even had a crier before him bringing attention to the fact that the King wished to honor this person in this glorified manner.
This appears to be exactly what the Gemara in Eiruvin was describing! Mordechai did things that normally would have reduced his chances of fame, yet Achashveirosh felt compelled to honor him in the most regal manner possible.
[Sefer Talelei Oros: The Megillah Anthology, p. 209]
3/12/25
[Purim Vorts] First things first
“Vayavo ad lifnei sha’ar haMelech ki ein lavo el sha’ar haMelech bilvush sak”
And he came as far before the King’s gate, for entering the king’s gate in sackcloth was not done
(4:2)
The previous Pasuk told us that Mordechai found out (through a dream) the circumstances that lead to the decree of annihilation against the Jews, and he immediately tore his clothes, donned sackcloth and ashes, and started wailing publicly over the situation. In the very next Pasuk (our Pasuk quoted above), Mordechai came to the palace to engage with Esther. But he couldn’t actually enter the palace because of the way he was dressed. Hang on… If Mordechai felt that it was so important to speak with Esther about the Jew’s dire situation, didn’t he cause an undo delay by tearing his clothing and putting on sackcloth? Mordechai wasn’t unfamiliar with royal protocol. He was fully aware that he would be refused entry into the palace in his current state of disheveledness. And two Pesukim later Esther sent Mordechai fresh clothes to change into. Didn’t Mordechai anticipate that he would be refused entry? And isn’t it likely that he also anticipated that Esther would send him a change of clothes so that he could be admitted? Isn’t it likely that he knew that all of this was going to happen, and that it would delay his meeting with Esther? It seems that it would have made more sense for him to race to the palace as soon as he became aware of the new intel while he was still dressed normally, have the conversation with Esther, and only afterward tear his clothing and put on sackcloth to lament the situation. What was he thinking?!?!
R. Eliezer Ashkenazi (in Lekach Tov) informs us that very simply, the answer is that Mordechai was thinking about what he needed to do to have the best chance of effectuating a change. True, strategizing with Queen Esther was a Hishtadlus (mundane effort) that he needed to make. However, Mordechai was also well aware that his strongest weapon against Haman and the royal decree was the power of Tefillah! Prayer before anything else is the method we follow. Before discussing with Esther that Klal Yisroel needed her to risk her life to approach the King uninvited, he davened to Hashem.
We find in Bereishis (32:10-13) a precedent for davening before taking action. As Yaakov is planning for the arrival of Eisav, he sends a gift to Eisav in the hopes that it will help placate his estranged brother. However, before actually preparing the gift and sending it, Yaakov takes the time to daven to Hashem in the hopes that doing so will help him survive the upcoming scary situation.
Mordechai knew that he needed to talk with Esther to agree on a plan. But he also knew that the first effort made needed to be prayer.
[Sefer Talelei Oros: The Megillah Anthology, p. 210]
A minor wrinkle in the example is that Yaakov actually split his family into two camps prior to davening. So, seemingly, he did something before he turned to prayer.
I want to suggest that perhaps the act of splitting the family into two camps ended up including prayer. Meaning, the Tefilah recorded in the Pesukim was to be saved from Eisav, and by mentioning that he had split his family into two camps, that helped illustrate the critical nature of the situation. He then sent the gift as a method of Hishtadlus, which Eisav could focus on while possibly changing his intentions to a safe outcome. While going through the actions of splitting his family into two camps for the express purpose of hoping that at least half of his family would survive, you have to imagine that there was a whole lot of tears and prayer taking place even before Yaakov’s formal Tefilah to Hashem that’s recorded in the Pesukim. If we consider that the splitting of the family probably included an aspect of prayer, then Tefillah really did come first.
[-Ed., Lefi aniyas da’ati]
[Purim Vorts] Imo anochi b’tzara
“Vayavo ad lifnei sha’ar haMelech”
And he came as far before the King’s gate
(4:2)
Mordechai came to the palace to speak to Esther about the dire straits that the Jews were now in. It was pretty clear that this was an extreme situation. But Mordechai couldn’t actually enter the palace because of his appearance (wearing sackcloth and ashes). And on top of that, Mordechai refused the clean change of clothes that Esther sent to him. This meant that the only way for him to communicate with Esther was by way of a messenger. The lives of their people were at stake. Wouldn’t a face-to-face meeting be more productive than having their messages shuttled back-and-forth by Hasach (her messenger)? And when you consider that he was about to try to apply pressure on Esther to take the biggest risk of her life, couldn’t Mordechai have been more persuasive if they had met in person?
Actually, says R. Zalman Sorotzkin (in Maileets Yosher), Mordechai calculated that wearing sackcloth and ashes was exactly what he needed to do at that very moment. He was the leader of the Jewish people. He needed to demonstrate to everyone else that he was in anguish over the situation to the extent that it looked like he was in a state of mourning! Can you imagine the social outcry if the media would have reported that Mordechai had been caught swapping out his torn clothing for fancy shmancy clothing despite the despondence that everyone else was feeling? Even if it wouldn’t have gotten to the point of canceling him, they would have, at least, felt even more helpless than before (if that was even possible) seemingly seeing their leader fuss over his attire.
Mordechai knew that it was important to show Klal Yisroel that he was concerned for the safety of his fellow Jews. From the moment he learned of the decree and continuing even when he approached the palace to plead with the Queen to intercede on their behalf, he recognized that the message that he needed to project was that they were all in this together.
[Sefer Talelei Oros: The Megillah Anthology, p. 211]
3/13/25
[Purim Vorts] Self-improvement was his priority at that moment
“Vatishlach bigadim l’halbish es Mordechai”
And she sent garments to clothe Mordechai
(4:4)
When Esther was informed that Mordechai had arrived outside the palace wearing torn clothing and sackcloth, she immediately sent him a fresh set of clothing to change into. The Maharal asks what Esther was thinking. Did she really think it was laundry day at Mordechai’s house and he had nothing else to wear?
In actuality, Esther’s reason for providing Mordechai with clean clothing was not just so he could come into the palace to speak with her. In fact, Esther was frightened because of the decree to such an extent that she wanted to send Mordechai to speak with Achashveirosh immediately. In fact, she didn’t even want him to waste time going home to change.
However, Mordechai wouldn’t hear of it. He had not torn his clothing and put on sackcloth simply to make an impression on Esther or to motivate the Jews to take action. Rather, Mordechai did this to humble himself as a way of facilitating his own personal Teshuvah (repentance, or returning to Hashem). He recognized that a sudden decree of annihilation against the Jews must have been a response to some failure on their part. Hashem was distancing Himself (or hiding his face) from Klal Yisroel for a reason. So, Mordechai was in the process of trying to get closer to Hashem, trying to work on his own character improvement to help rectify the situation.
From Mordechai’s perspective, changing out of his sackcloth and into clean clothes was out of the question. At this time, he needed to maintain his effort at self-improvement for his own benefit and the benefit of Klal Yisroel.
[Sefer Talelei Oros: The Megillah Anthology, p. 212]
[Purim Vorts] Only once it was absolutely necessary
“Va’tilbas Esther malchus va’ta’amod bachatzar beis haMelech hapinimis”
And Esther donned royalty and stood in the courtyard of the King’s private chambers
(5:1)
Near the end of the three-day fast, Esther went to speak with Achashveirosh. The Pasuk tells us that she put on royal garments, and then she stood in the King’s courtyard. Presumably, she got dressed in her quarters, so she had to go to the King’s courtyard after getting dressed. Why does the Pasuk gloss over the part about her making, what was undoubtedly, a very difficult walk through the palace?
The Yosef Lekach informs us that, of course, Esther had to talk through the palace to get to the King’s courtyard outside his private chambers. But that happened before the beginning of the narrative of this Perek. Esther was so worried about the dire situation of her nation, that she couldn’t bring herself to dress in such beautiful royal garments while the survival of Klal Yisroel hung in the balance. So, she went to the King’s courtyard dressed in her usual attire. However, once she arrived at the King’s courtyard, she could no longer delay preparing to present herself before the King. Now is the point when our Perek resumes the narrative of the Purim story, and our Pasuk informs us that Esther put on the royal garments.
She had to switch into her royal garments immediately upon arrival to the King’s courtyard because Achashveirosh could see her at any moment, and she needed to be dressed properly for the encounter. Once she completed changing her clothes, she stood, and prepared herself to enter the King’s private chambers.
[Sefer Talelei Oros: The Megillah Anthology, p. 235]
[Purim Vorts] There was no denying who she was
“Va’tilbas Esther malchus”
And Esther donned royalty
(5:1)
The quoted phrase is a little awkward. “And Esther donned royalty.” People don physical things. Royalty is a status–a position–not a physical object. If it’s trying to tell us that she donned royal garments, why is the word “garments” missing? What is the Pasuk really hinting at?
Esther had been the Queen for a while. However, it would seem that she never fully accepted that she had that position. She was conscripted to participate in the “queen pageant” along with many other girls. She had no choice in this and she didn’t want to be there. When it was her turn to be evaluated by Achashveirosh, she went through the motions with nary an effort made. She really, really didn’t want to be there. When she won the contest to be the next Mrs. Ashachveirosh, I’m certain that she didn’t pose for a single paparazzi celebratory photo. This was all happening against her will.
Until this point, she had never embraced (pun unintended) her role of Queen. But now that her nation was at risk of annihilation, she found herself in a position to plead for their lives. She finally accepted that she was Queen and she had a plan to take advantage of her position for the benefit of Klal Yisroel.
R. Shlomo Kluger in Ma’amar Mordechai explains that when a person is forced to do something, that person does not bear the legal responsibility for that deed, and that deed is not considered to be his. Esther’s participation in the “queen pageant” and her appointment as Queen was not her desire, and she did not do anything extra to participate in those proceedings. But now, as related to us in the Gemara (Megillah 15a), Mordechai told her that she must submit herself to Achashveirosh, that she must use her position as the Queen to try to save Klal Yisroel.
So, when the Pasuk tells us that she “donned royalty,” aside from putting on royal garments, the Pasuk is also alluding to Esther accepting upon herself that she was truly Achashveirosh’s queen, and she must interact with him in such a manner. She needed to step into the position of royalty, and she needed to assert herself as the Queen of the empire.
[Sefer Talelei Oros: The Megillah Anthology, p. 236]
[Purim Vorts] She had a support team with her
“Vayehi kir’os haMelech es Esther Hamalka…nas’ah chein b’einav vayoshet haMelech l’Esther es sharvit hazahav asher b’yado”
And it came to pass, when Esther, the Queen, was seen by the King…she found favor in his eyes, and the King extended to Esther the golden scepter that was in his hand
(5:2)
When Esther presented herself uninvited to Achashveirosh, three miracles happened by way of three angels. (1) One angel lifted up Esther’s head. Since this was near the end of the three-day fast, Esther was weak, so her head was drooping. (2) One angel brought down a “thread of kindness” from the heavens and wrapped it around Esther. (3) And one angel stretched Achashveirosh’s scepter so that it would be long enough to reach Esther where she stood.
The Vilna Gaon informs us that we can actually see an allusion to all three of these miracles with a careful examination of our Pasuk. First, the Pasuk could have used a more common phrase of “Ka’asher ra’ah” to express “when he saw.” But instead, the less common word “Kir’os” was used expressing in passive language “when she was seen.” The meaning is that had the angel not lifted Esther’s face, she would not have been seen by Achashveirosh.
Second, the Pasuk typically uses the phrase “Matz’ah chein” to express that a person found favor in another person’s eyes. Here, however, the Pasuk, again, uses a passive form and says, “Nas’ah chein.” Why the preference, again, for the passive voice? As mentioned earlier, this took place near the end of the three-day fast. The fast took such a toll on Esther that she had lost most of her inherent beauty. On her own she was unable to find favor in the King’s eyes. So, the second angel brought down a spiritual “thread of kindness” from heaven, which resulted in Achashveirosh finding favor in her eyes.
Lastly, in order for Achashveirosh to indicate that he accepted Esther’s uninvited visit to his private chambers, he needed to stretch out his scepter toward her (and possibly far enough to actually touch her with it). However, our Pasuk describes the scepter as being “B’yado,” in his hand. This could be understood to mean that it was completely in his hand because it was so small. So, the third angel extended the scepter to allow Achashveirosh to reach out to Esther and express a positive acknowledgement and response to her desire to see him.
[Sefer Talelei Oros: The Megillah Anthology, p. 238]
[Purim Vorts] Alka-Seltzer would not have helped
“Balaila ha’hu nadida shi’nas haMelech”
That night, the King’s sleep was disturbed
(6:1)
Typically, when a person eats a hearty meal and drinks wine, it doesn’t take much to fall asleep afterward. To stay awake after such a feast might even be a challenge. In fact, it’s more common for a person to have trouble falling asleep (or staying asleep) if he’s hungry, which Achashveirosh most certainly was not.
But the Manos HaLevi tells us that something unusual took place after Esther’s first party with Achashveirosh and Haman. The King found it difficult, if not impossible, to fall asleep! It’s hard to imagine that after a full day of his royal duties working toward Making Persia Great Again and ending with a sumptuous feast which included fine wine, that he just couldn’t relax enough to fall asleep.
No, he probably didn’t know his sleep number. But that wasn’t the issue. The tides were turning, and the table was being set for a “chance” encounter that would really kick off the salvation of Klal Yisroel.
[Sefer Talelei Oros: The Megillah Anthology, p. 257]
3/14/25
Shabbos is coming. It's almost Shushan Purim. Purim seemed to fly by.
I hope you were able to enjoy yourself. And maybe we grew together through the Divrei Torah shared here and in our homes.
Wishing everyone a wonderful Shabbos, a Freilechen Shushan Purim, and a Chag Kasher v'Sameach as Pesach is just around the corner.
-Josh
[Shushan Purim Vorts] A peculiar taste in bedtime reading
“Nadida shi’nas haMelech vayomer l’havi es Sefer Zichronos”
The King’s sleep was disturbed, and he said to bring the Book of Chronicles
(6:1)
Achashveirosh was having trouble sleeping. Rashi tells us that when a king has trouble sleeping, his attendants will tell him stories or parables until he falls asleep. But that didn’t happen here. He asked his attendants to bring the Book of Chronicles. (I’m sure it’s how everyone pictures it in their minds. Snuggling up by the fire with a warm blanket and a relaxing book…the chronicles of your kingdom. Eh…not quite.)
The Melo HaOmer tells us that this unusual request was one of the miracles of Purim. A king would, logically, not be calmed by reviewing his national records. He would, in fact, be more aroused from hearing about the affairs of his kingdom as he reviews the various incidents that have taken place, and then considers his next political strategy.
But the reason for this peculiar request was that Hashem was orchestrating the salvation of Klal Yisroel. Hashem wanted to remind Achashveirosh that he owed gratitude to Mordechai for having saved his life. And right before Haman was about to appear before the King was the perfect time for the King’s memory of this episode to be refreshed!
[Sefer Talelei Oros: The Megillah Anthology, p. 260]
[Shushan Purim Vorts] Miracles without detection
“Yavo haMelech v’Haman hayom”
Let the King and Haman come today
(5:4)
“Ki chalsah eilav ha’ra’ah”
That he (the King) had the worst evil in mind for him
(7:7)
On Shabbos we praise Hashem for the miracles He performed for us on Purim. In Pesukei d’Zimra we say, “Li’osei niflaos gidolos livado” (to the One who does great wonders on His own, or by Himself). In this case, “Livado” doesn’t mean that Hashem does wonders without the assistance of others. Clearly, Hashem doesn’t need anyone’s assistance! Rather, the meaning here is that Hashem performs wonders without giving anyone any knowledge of them. Meaning, Hashem conceals his deeds and makes them seem natural.
The Yosef Lekach tells us that this is precisely why we don’t see Hashem’s name mentioned explicitly in the Megillah. Only if we look closely can we find a hint to Hashem’s name in various places in the Megillah. Interestingly, we have two instances where we find the initials of Hashem’s name (Yud-Heih-Vav-Heih) related to two related episodes. Once the initials are Roshei Teivos (leading letters), and once they are Sofei Teivos (ending letters).
The first instance is when Esther is inviting Achashveirosh and Haman to her first party. She says, “Yavo HaMelech V’Haman Hayom,” that “the King and Haman should come to her party today.” The Roshei Teivos of these words spell Hashem’s name.
The second instance takes place at Esther’s second party after having revealed her nationality, and after calling out Haman as the evil enemy trying to wipe out her people. Achashveirosh stormed out of the party in a huff, and at this point Haman became absolutely terrified because he saw that “KI chalsaH eilaV ha’ra’aH,” “that he (the King) had the worst evil in mind for him.” In this case, it’s the Sofei Teivos that spell out Hashem’s name.
The Yosef Lekach explains the significance of this arrangement. At the outset, Haman is ecstatic about being invited to Esther’s party to the extent that he brags to his friends and family about it. Haman is feeling about as high as he possibly could be. (Don’t worry. He’ll get strung up even higher later!) This is nothing more than Hashem lifting up Haman in preparation for his TREE-mendous downfall. The letters of Hashem’s name are at the beginning of the words to indicate that Hashem had orchestrated Haman’s beginning, or his elevation, to greatness.
But later things look much worse for Haman. At the second party, we see Hashem’s name again when Haman is terrified because of Achashveirosh’s furry. Haman is now nearing the lowest of lows that a human being can experience as he fears for his life, and Hashem’s name is visible in the words that illustrate his terror of seeing “that the King had the worst evil in mind for him.” The letters of Hashem’s name are at the end of these words to indicate that Hashem had orchestrated Haman’s end, or his downward spiral, towards destruction.
From Haman’s beginning to his end, everything was under the direction of Hashem.
[Sefer Tallilei Oros: The Megillah Anthology, p. 7]