PARSHAS KI SISA – THE SHINE OF MOSHE’S FACE WAS RADIANT

            

       
The inspiring ideas of this beautiful Torah thought in Shemos Ki Sisa (34:
29-35), where Moshe Rabbinu received the Divine radiance is found in the
drashas of the Casam Sofar brought from the Yalkut Reuvani and additional
kidushim by one of the Rosh Hayashivot before the 2nd World War.   In-order to give us a greater appreciation
of the preciousness of the thought for the general reader, I have expanded and
elaborated on them .  

        
There is a fascinating Midrash that informs us of one of the explanations
of how Moshe Rabbinu received the illuminating Divine radiance. When Moshe
finished writing the entire Sefer Torah, as he moved his hand back to his right
side as the ink pen (kulmus) came close to his forehead the holiness of the
remaining few drops (dio) gave Moshe the shine of the Divine radiance.

             Since Hashem knows preciously how
many atoms are needed to create the universe and exactly how much ink is
necessary to write a Sefer Torah, it is asked why were there a few drops left
over on the ink quill?

             Even though this Midrash tells how
Moshe received the shine on his forehead but there is still to ask what Moshe
did to deserve this Divine radiance lights?  An possible answer to this question is found
in the Midrash which informs us that upon hearing that he, Moshe, was to write
about himself that he was ‘the humblest man on the face of earth’ (Bamidbar -Beha’aloscha
12:3), Moshe requested of H. to extract this pasuk from. Even though H.
understood that Moshe didn’t want such a praiseworthy accolade written about
him, the Creator, no doubt, answered him that there are seventy reasons for
everything in the Torah and therefore it was necessary to write this pasuk but
in deference to Moshe’s request the word for humblest – anav – could be written
without a yud (and still maintain its full purpose within the Torah). The
implication thereby being that if the word 
anav is missing (kaser) a letter, the Torah is merely expressing the
fact of Moshe’s status without indicating an aspect of arrogance in his own
writing of these words. Therefore every Sefer Torah is thus written without a yud
in the word anav, however the pronunciation – Crea – of the word is as if it
were written with a yud.

                   We find another place in the
Torah where Moshe would want to modify a word in the Torah. The third Sefer in
the Chumash is named and starts out with the word – ‘Viekra’ – ‘And He called…’
(Vayikra 1:1) This was the Creator’s calling to Moshe from the Tent of Meeting.
In all Sefer Torahs that alef of the word Viekra is written small. The Sages
explain that here also Moshe, no doubt  requested of G-d that the word ‘called’ – ‘Viekra’
– be written without an alef, thereby indicting a lesser degree of Moshe’s
importance in being called at the Tent of Meeting, but Hashem said there are
seventy reasons for each thing in the Torah and this word needs an alef at the
end but out of deference for your sincere humility, the alef can forever be
written small.

            With this informative information
we can now put the seemingly disparate pieces together into a beautiful mosaic
of rich Torah haskafa. The amount of ink saved by writing the Sefer Torah
without a yud and with only a small alef was the exact amount of dio remaining
on the kalmus of Moshe Rabbinu. Since these drops were ‘left over’ because of
Moshe’s sincere effort to maintain his sincere humility, Hashem used
specifically these drops of dio to anoint Moshe’s –metach- forehead as a sign
of greatness and honor of the shine of the Divine radiance. This then helps to
explain a statement of the Sages: “That one who – barach – flees  away from – coved – honor, – coved – honor will
– rodaf – pursue after him.” Moshe, our Shepard, teacher and leader, deflected
at every opportunity the receiving of coved and thereby merited having – coved
– greatness and honor imbue him with the shine of the Divine radiance.  

                  May we merit to learn to
emulate this attribute of sincere humility thereby meriting the final geula
soon in our days.

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PURIM – THE TIME TO SEE BEYOND THE MASK

      

               On your way to (Pesach) Passover,
don’t  pass over Purim.  Ah Purim, how we all appreciate you even
though you tantalize us,  mystify us
and  laugh with us as we struggle to understand
you.   Like Yom Kippur, you help us to
reach a destination called forgiveness but what a difference in the trip.  You allow us to atone for our sins with
merriment and with eating and with drinking– a lot of drinking.    On Yom Kippur we abstain. On Yom Kippur we
remove our shoes, while you get us to put on an extra pair of clown shoes. On
Yom Kippur we refrain from anointing ourselves while you allow us to us smear
our faces and bodies with extra creams and cosmetics. On Yom Kippur we stay
awake and focused while you – Purim – lead us to take an extra drink and or a
little extra sleep.  How does this happen?

             Maybe we can find an answer using  your mitzvah of drinking wine –everything
becomes clearer with a little wine and even clearer with more wine  . . . 
Let’s see, where was I ? Oh yes, Drinking can easily bring a person to
frivolity and nonsense, yet you, Purim, are (mehapech) the opposite,  you make a switch and the wine we drink takes
us up the spiritual ladder towards purity and strivings towards kiddusha.

You’re really
clever.  You  fool our (yetzer hora) negative inclination
by giving  it just what it wants lots of
wine and maybe even some more and then all of a sudden, it can’t connive or
deceive any more because (nichnas yayin yotzei sod) once wine goes in, on this
unique holy day, then the inner yearnings of our pure Jewish soul come out. 

You put masks on
us to strip our masks away. All of a sudden we may realize that our regular,
ordinary, middle of the road conduct is really the result of our inner battle
between these two forces. Now we get a chance to glimpse at our dark side and
through the special loftiness of this day can actually laugh at it, with that laughter freeing us from its negative influence hopefully
not just for this day, but forever.

When we see beyond
the mask, we learn how not to judge. Throughout the year we may be guilty of
too quickly evaluating and judging others on a very shallow level. On Purim
when a (adel) sweet person puts on a scary mask, we are not frightened because
we know that behind the mask is a precious soul.  So, too, in the real world, every Jew has
good points which we should focus on and therefore not be so quick to judge
anyone superficially.

               Ah Purim, you don’t have us
simply ask (mechila) forgiveness, of our friends, you tell us to say it with
presents.  How so? We give two gifts to
at least one friend and minimally one gift to each of two poor people. One of
the great Rabbis makes an observation asking why are we obligated to give at
least double to a friend and only minimally one gift to each of the poor?  He answers that the poor gratefully accept whatever
we offer, but we might have offended our friends over the course of the year
and they may continue to harbor resentment. On Purim we are commanded to make a
special effort to repair these breaches in all relationships especially those
which have weakened. Therefore we should  “redouble” our efforts with sincere gifts and
send a clear message to both close friends and  estranged acquaintances  that we are sincerely interested in healing the
past and rebuilding the future together. Also we give them gifts that don’t
need preparation – ie. ready to eat – to hint to them that they do not have to
make any – preparations – changes in themselves – in order for us to accept
them as they are.

            On Purim, the poor can make us
rich.  One reason we are only minimally
required to give one gift to each of at least two needy people is because as
long as we don’t see the poor as our friends we ourselves are spiritually poor,
however, if we see every Jew, including the needy, as our friends, then we will
generously lavish them with gifts thereby taking them out of their physical poverty
and ourselves our of our spiritual poverty.

       Ah Purim, leave us with one more gift,
leave us with your special smile which inspires our hearts as we prepare for
the next stage of our journey that being the wonderful Pesach transformation.

      

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Rx PRESCRIPTION : PURIM – ME-HAPECH HU

 
                               PURIM MOOD ENHANCING PRESCRIPTION               

               DOSAGE: Twenty four hour spiritual
“infusion” that keeps us elevated for the whole year.

           SUPERNAL “INGREDIENTS” :
The four essential sacred “compounds” are Mikra Megillah, Shelach Manos,
Matanos Le-Evonim and Seudas Purim along with either  just enough “high octane fluid” or a short
snooze in order  to activate the  ad d’lo yada benefits.

            SOME OF THE IMMEDIATE
RESULTS OF THIS UPLIFTING “REMEDY”: Guaranteed to “turn around” –mehapech hu – and
transform any and all worries, woes and negative moods into joy, happiness and
contentment.

“PRECAUTIONS” THROUGHOUT THE PURIM CELEBRATION: 

1) The first “dose” of the reading of the Megillah
at night is to be “administered” on an “empty stomach” with total concentration
for best “absorption”.

             2) Keeping a smile on
your face is very contagious.

 3)   In order cut down excess “weight”, “trim”
your pocketbook down as much as possible by giving generously.   

PROBABLE AND DEFINITE “SIDE
EFFECTS” : Some people may find themselves irresistibly
drawn to wearing amusing costumes and prancing around,  while everyone will radiate a blissful cheerful
countenance and have a great time.

“CAUTION”:  Beware
that the beneficial “side effects” of matanos l’evyonim and (mishloach manos) will
arouse feelings of deep gratitude to Hashem for this opportunity to share with
others. This will in turn cause even more serious “symptoms” of intense joy and
generosity which can only be “cured” through the “antidote” of sharing with everyone
even a bigger smile and as much as possible.

             HOW TO INCREASE YOUR JOY
 see the good in yourself and others.

                                                                                              
 PURIM SAMEACH

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CONNECTING PARSHAS ZACOR AND HAMAN

                           

               The following is an abridged
version of some of the meaningful ideas of Rav Samson Raphael Hirsch that is wriiten
in his “Collective Writings – pub. For the Rabbi Dr. Joseph Foundation by Feldheim’s
publishers  

          Haman who was a descendant from
Amalak said to King Achashveirosh:     ”There
is a nation scattered and isolated among the nations, in all the provinces of
your realm. Their laws differ from those of every other people…” (Megillas
Ester 3:8).

              Is not Haman’s description of the Jews
before the king, more than two thousand years ago, still valid and accurate?
Indeed, we exist as a people, dispersed and isolated among the nations – yet completely
distinct, governed by our laws.

              The origin, character, purpose and
significance of Jewish law differs from all others. Everywhere else the law is
created and formulated by the people; while the Jewish people were formed by
the Law (Torah).

               Everywhere else the law serves the
people, whereas the Jewish people serve the law.

                Everywhere else law and religion foster
the progress of private and public life, but the private and public goals of
the Jew are achieved only through the fulfillment of the Law.

                Everywhere else both  law and religion are subservient to the social
and cultural needs of men and nations, but we as Jews subordinate our wishes
and desires to the Law.

                   Everywhere else, the law and religion
are two separate entities, however, our religious and social lives are interwoven
and seamless.

                  Everywhere else, religion and the law are
the products of the gradual cultural progress of the nations, whereas our law
was and is absolute and perfectly fitting to guide us throughout all times and
circumstances. From the outset the Torah has been designated as the highest
achievable goal for all generations to come. It is the ideal towards which our
nation strives and it will always remain immutable and unalterable.

             
   Our Torah encompasses all of
life and elevates it into one continuous Divine service. The Law transforms
daily life into a magnificent praise to G-d, where our own homes can be likened
to the temple and our tables to the alter.

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“DE-FEETING” HAMAN / AMALEK

                                      

   
        Purim is the perfect time to invite
guests who think that Judaism is stodgy and restrictive.   As we stomp all over Haman’s name during the
Megilla reading, and then sit down to a meal that’s more liquid then solid, I
most enjoy watching Purim dismantling all of their pre-conceived notions.   I don’t
tell my guests (who are having too much fun to worry about it) that even as we do
something that seems strange or unusual, we are making a powerful statement that
reverberates through time in order to bring the ultimate redemption.

            Stomping Out Haman 

             The custom of stomping at the sound of Haman’s
name begins at the feet, so let us take off our shoes and examine the bottom of
our “soles/souls”.  Most of us have a
live and let live relationship with our feet. 
If they do not bother us, we don’t worry about them.  We don’t usually buy special vitamins or
minerals to enhance their functioning and at best we notice them because we
need them as a place to put our shoes. 

Our feet don’t seem to  “kick up” much of a fuss about this attitude
because they are too busy either standing or walking.  Walking is an amazing process, that we take
for granted, which involves the foot’s ability to be rigid and calloused, yet
flexible and mobile:  taking steps begins
with the foot in a rigid state, the heel 
hitting the ground, it then continues 
with the foot unlocking and flexing so the knee can pass over it.  Our weight is then transferred to the ball of
the foot as we propel ourselves over the toes whereupon the foot again becomes
rigid to provide the momentum for the next step.  Although small in comparison to the body, the
foot is able to support its full weight using muscles, tendons sinews and interestingly
twenty six bones. 

The feet are furthest from the head and seem to be
unconnected from all the other organs.  Yet
according to a fairly popular alternative medical practice called reflexology, applying
pressure to designated points on the feet can restore health and well being to
each part of the body for a wide variety of ailments. According to this system,
there are said to be, even more interestingly, 7200 hundred nerve endings in
the feet which connect to zones so that each part of the foot corresponds to
some part or organ of the body.  For
example, the various organs and systems of the body are represented on the sole
of the foot while the big toe relates to the head.  The ball of the foot relates to the lungs
while the heal of the foot relates to the small intestine and bladder are
located towards the heel.  

The feet also seem to be the farthest removed from
that which is holy and pure.  Yet, it
would be very difficult to interact with the world in the fulfillment of many (mitzvoth)
specific good deeds without their assistance.  And it is that interaction with the world that
Purim is so much about as this holiday begins with an awakening from “below”.

Our generation’s place in history lies on that end
of Hashem’s time line that is embedded deeply within a mindset that often
connects itself to self gratification, that is at the bottom end of  the 
fourth of our four  exiles, [1]
yet, we play a “pivotal” role.  Like the
“soles” of the feet, most “souls” today are distant from the achievements of earlier
generations, yet it is our duty to lift ourselves up, “striding” ever forward
bringing the knowledge of Hashem into the here and now – which time is referred
to as the (ikvei) [heels] footsteps of the HaMasiach.  Although this last exile like our heels has
become somewhat calloused it is precisely that quality that gives us the opportunity
to illuminate this epoch in time so that the ultimate redemption can occur.

Interestingly, our feet play a crucial role in
this epic drama. They serve as the liaison between our “souls” and the ground.
By having “our feet on the ground” – ie. in this material world, we are
vulnerable to the nefarious plans of (Haman/Amalak) those who personify evil,
but at the same time this positions give us a solid “foot-hold” in this battle.

Although our physical “soles” are connected to
earthliness, our holy “souls” are unified with the true Source of All.  We therefore literally have the power to “stamp
out” the influence and memory of  Haman  and Amalek with each “step” bringing us closer
to their “de-feat” and the our ultimate redemption.

 Purim
samayach!!!

 

           



[1]
The Ari Hakadosh
teaches that the purpose of the four exiles was to repair the sin of Adam Ha
Rishon, the first man, with each exile corresponding to the various parts of
the Primordial Man. So the Egyptian and Babylonian exiles repaired the head,
the Persia
and Midai, the chest, the Greek exile was the lower part of the body and
finally the exile of Edom
was the feet.

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REDEEMING SOULS – PIDYION NEFOSOS

                               

                The following is an abridged
version of some of the inspiring words of Rav S. R. Hirsch regarding the important
significance of the offering of the half shekel (from his “Collected Writings”
 Feldheim Pub. For the Rabbi Dr. Joseph
Breuer Foundation)

                       As the fifteenth of
Shevat has passed, and we have celebrated the festival of rejuvenation for the
trees, now Parashas Shekalim quickly steps into our midst and brings us the
first greeting of our own rejuvenation.

                        Parashath Shekalim
reminds us that we all belong to the great and holy community of G-d and that
each one has to contribute to this common task.                 Israel is to be the nucleus
around which a rejuvenated and liberated humanity will gather to serve G-d.
Therefore every Jewish heart should desire a Temple for all mankind. It is
through the full and upright collaboration in this holy work that our existence
possesses true meaning.

            The shekel of the sanctuary calls
for united effort: It consists of two halves; it is formed by twenty gerahs,
twice ten, and each individual can contribute only half a shekel. What each of
us can contribute to the work is only a part and the contribution of our brother
must be joined with it together in order to make a whole. But in relationship to
us and our powers and talents it must contain “ten” a whole and complete sum,
the whole of what has been placed within our power. Every individual should
always strive to be imbued with the timeless shekel truth. This truth will
inspire, stimulate and transform Jewish life into an overwhelming demonstration
of dedication to the will of Hashem. Security and life, joyfulness, bliss,
divine protection, happiness and peace – “Shekel-duty” is the wondrous source
from which these blessings will flow.

            Only through such a contribution do
we elevate and consecrate and sanctify our whole earthly pilgrimage, raising
what is transitory in us to the sphere of the eternal, what is human in us to
the Divine. Therefore, every year, before or along with the entry of Adar, this
lesson of the shekel comes afresh before our minds in order to renew in us the
Jewish communal feeling and the consciousness that we all belong to the great
Jewish Sanctuary.

 

 

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