Rabbi
Doniel Staum, LMSW
Doniel Staum, LMSW
Rabbi,
Kehillat NewHempstead
Kehillat New
Social
Worker, Yeshiva Bais Hachinuch/Ashar
Worker, Yeshiva Bais Hachinuch/Ashar
STAM
TORAH
TORAH
PARSHAS
TETZAVEH/PURIM 5773
TETZAVEH/PURIM 5773
“FRAGRANT
CONNECTION”
CONNECTION”
Rabbi Aryeh Zev Ginzberg,
Rabbi of the Chofetz Chaim Torah Center in Long Island, related the following
incredible story: The son of one of his congregants went to learn in Eretz
Yisrael, and decided to enroll in a Hesder Yeshiva, which combines Torah study
with military service. He joined the Israeli army and achieved a position of
leadership in the Israeli Defense Forces.
Rabbi of the Chofetz Chaim Torah Center in Long Island, related the following
incredible story: The son of one of his congregants went to learn in Eretz
Yisrael, and decided to enroll in a Hesder Yeshiva, which combines Torah study
with military service. He joined the Israeli army and achieved a position of
leadership in the Israeli Defense Forces.
In the summer of 2005,
during the Gaza Disengagement, the army had to forcibly remove Jewish settlers
who refused to leave. This American soldier was very distraught about the
assignment, but, as a solider he followed orders and participated in the forced
evacuation.
during the Gaza Disengagement, the army had to forcibly remove Jewish settlers
who refused to leave. This American soldier was very distraught about the
assignment, but, as a solider he followed orders and participated in the forced
evacuation.
When his unit arrived at one of the
settlements, his job was to ensure that the
settlers boarded the buses to be evacuated. He worked in tandem with the Rabbi
of the settlement. The settlers gathered in the town’s synagogue where the
Rabbi spoke, followed by the soldier. They all wept together, and then they all
filed out of the shul and boarded the bus.
settlements, his job was to ensure that the
settlers boarded the buses to be evacuated. He worked in tandem with the Rabbi
of the settlement. The settlers gathered in the town’s synagogue where the
Rabbi spoke, followed by the soldier. They all wept together, and then they all
filed out of the shul and boarded the bus.
Before the bus left, this
soldier took out a siddur from his backpack, dug a hole, and buried it there.
When the Rabbi asked him why he was doing so, he replied that perhaps at some
point in the future someone will return and may find the siddur, and will
realize that they had left begrudgingly, and that they left their hearts and
prayers behind.
soldier took out a siddur from his backpack, dug a hole, and buried it there.
When the Rabbi asked him why he was doing so, he replied that perhaps at some
point in the future someone will return and may find the siddur, and will
realize that they had left begrudgingly, and that they left their hearts and
prayers behind.
Eleven months later, in the summer of 2006, Gilad Shalit was captured by Hamas militants
in Gaza. When Israel decided to reinvade Gaza in an attempt to find him, the
unit of that American soldier was sent back into Gaza, to set up a base of
operations.
in Gaza. When Israel decided to reinvade Gaza in an attempt to find him, the
unit of that American soldier was sent back into Gaza, to set up a base of
operations.
They entered Gaza under
the cover of darkness and although they did not know exactly where they were,
they set up camp in a deserted area.
the cover of darkness and although they did not know exactly where they were,
they set up camp in a deserted area.
The next morning, the
soldier looked around, disoriented, not recognizing anything. Everything had
been destroyed. Still he knelt down on the ground and started digging. To his
shock he found the siddur he had buried.
soldier looked around, disoriented, not recognizing anything. Everything had
been destroyed. Still he knelt down on the ground and started digging. To his
shock he found the siddur he had buried.
He was shaken by the
experience and called his father in America to recount to him the uncanny story.
He asked his father to ask his Rabbi to interpret the significance of what had
occurred.
experience and called his father in America to recount to him the uncanny story.
He asked his father to ask his Rabbi to interpret the significance of what had
occurred.
Rabbi Ginsberg himself was
mystified by the story and arranged for the soldier to have a private meeting
with Rav Chaim Kanievsky shlita.
mystified by the story and arranged for the soldier to have a private meeting
with Rav Chaim Kanievsky shlita.
Rav Chaim asked him what
he did when he found out that he would have to evict the settlers. The solder
replied that he had begged his commanding officers to abandon their plans, and he
davened fervently that the evacuation be aborted. Rav Chaim then asked him what
he did when he found out that he would have to proceed with the evacuation. The
soldier replied that once he was told they were going ahead with it, he stopped
davening for it not to happen.
he did when he found out that he would have to evict the settlers. The solder
replied that he had begged his commanding officers to abandon their plans, and he
davened fervently that the evacuation be aborted. Rav Chaim then asked him what
he did when he found out that he would have to proceed with the evacuation. The
soldier replied that once he was told they were going ahead with it, he stopped
davening for it not to happen.
Rav Chaim replied that
Hashem was sending him a message that one should never stop davening! “You
buried the siddur because you felt it was futile to continue to pray. G-d returned
it to you so you should realize that it’s never too late, or too hopeless, to
pray.”
Hashem was sending him a message that one should never stop davening! “You
buried the siddur because you felt it was futile to continue to pray. G-d returned
it to you so you should realize that it’s never too late, or too hopeless, to
pray.”
When the
Megillah introduces Mordechai, it relates the names of his ancestors as well, “Mordechai
the son of Yair, the son of Shimi, the son ofKish ”[1].
Megillah introduces Mordechai, it relates the names of his ancestors as well, “Mordechai
the son of Yair, the son of Shimi, the son of
The gemara[2]
explains that each name refers to another facet of the greatness of Mordechai’s
power of prayer –““ben Yair” – he lit up the eyes of the Jews through
his prayers, “ben Shimi” – G-d hearkened to his petitions, and “ben
Kish” – he knocked on the doors of Mercy.”
explains that each name refers to another facet of the greatness of Mordechai’s
power of prayer –““ben Yair” – he lit up the eyes of the Jews through
his prayers, “ben Shimi” – G-d hearkened to his petitions, and “ben
Kish” – he knocked on the doors of Mercy.”
The Vilna Gaon
explains that of a person’s four primary senses – sight, hearing, smell, and
speech, three of them are necessary for Torah study. One sees the text, listens
to the lessons of his teachers, and uses his power of speech to teach others.
explains that of a person’s four primary senses – sight, hearing, smell, and
speech, three of them are necessary for Torah study. One sees the text, listens
to the lessons of his teachers, and uses his power of speech to teach others.
The sense of
smell however, has no connection to Torah study. Rather, it is related to the Divine
Service in theTemple .
The Torah continually refers to the aromatic scent of the offerings as, “reiach
nicho’ach l’Hashem – pleasant smell to G-d”. In our time, when we no longer
have that Service, prayer takes its place.
smell however, has no connection to Torah study. Rather, it is related to the Divine
Service in the
The Torah continually refers to the aromatic scent of the offerings as, “reiach
nicho’ach l’Hashem – pleasant smell to G-d”. In our time, when we no longer
have that Service, prayer takes its place.
The gemara[3]
asks where there is a ‘hint’ to Mordechai in the Torah. The gemara answers that
he is alluded to in the Torah’s listing of the spices used to create the
anointing oil[4].
The first of the spices is called “mar deror – pure myrrh”, which Targum
translates into Aramaic as “mara dachya”, which sounds like Mordechai.
asks where there is a ‘hint’ to Mordechai in the Torah. The gemara answers that
he is alluded to in the Torah’s listing of the spices used to create the
anointing oil[4].
The first of the spices is called “mar deror – pure myrrh”, which Targum
translates into Aramaic as “mara dachya”, which sounds like Mordechai.
The Vilna Gaon
explains that the Torah is alluding to the fact that, in a sense, Mordechai is
the choicest of all of the spices. Mordechai’s greatest strength was his power
of prayer which corresponds to the sense of smell. In fact, the reason the gemara
lists three of his ancestors whose names symbolize his strength of prayer, was
to demonstrate his usage of all of his senses in prayer: He lit up their eyes (giving them, hope
and encouragement) through prayer, G-d heard his prayers, and through verbalizing
his prayers it had the power to ‘knock on the celestial doors’. His very name
and essence symbolize that his prayers were the epitome of a “pleasant smell to
G-d”
explains that the Torah is alluding to the fact that, in a sense, Mordechai is
the choicest of all of the spices. Mordechai’s greatest strength was his power
of prayer which corresponds to the sense of smell. In fact, the reason the gemara
lists three of his ancestors whose names symbolize his strength of prayer, was
to demonstrate his usage of all of his senses in prayer: He lit up their eyes (giving them, hope
and encouragement) through prayer, G-d heard his prayers, and through verbalizing
his prayers it had the power to ‘knock on the celestial doors’. His very name
and essence symbolize that his prayers were the epitome of a “pleasant smell to
G-d”
Rabbi Moshe Shapiro shlita explains that the
word ketores is related to the Aramaic word “kitra – knot”.
When G-d created Adam HaRishon and breathed life into his nostrils, the point
of contact – the knot – between body and life-giving breath was through the source
of the sense of smell.[5]
word ketores is related to the Aramaic word “kitra – knot”.
When G-d created Adam HaRishon and breathed life into his nostrils, the point
of contact – the knot – between body and life-giving breath was through the source
of the sense of smell.[5]
The greatness of Mordechai was his deep
inextricable connection with G-d. He was not daunted or intimidated by social
pressure or demands. His primary concern was always about his responsibility as
a Jew. His greatest fear was jeopardizing that divine-bond.
inextricable connection with G-d. He was not daunted or intimidated by social
pressure or demands. His primary concern was always about his responsibility as
a Jew. His greatest fear was jeopardizing that divine-bond.
Esther was also known as Hadassa. The hadas is
the myrtle branch taken with the lulav on Succos. It is known for its pleasant
aroma[6].
the myrtle branch taken with the lulav on Succos. It is known for its pleasant
aroma[6].
Rabbi Moshe Shapiro explains that the hadas
grows in the shape of a braid. It is symbolic of the braid, or knot, between G-d
and His people. Esther too was extremely committed above all to maintaining
that sense of connection with G-d, and was therefore a fitting wife for
Mordechai[7].
grows in the shape of a braid. It is symbolic of the braid, or knot, between G-d
and His people. Esther too was extremely committed above all to maintaining
that sense of connection with G-d, and was therefore a fitting wife for
Mordechai[7].
Our sense of smell is our most
powerful sense, even though we often neglect it in comparison with our usage of
our other senses, such as sight and hearing. Dr. Daniel Amen[8] notes that the olfactory
system – responsible for our sense of smell – is the only one of the five
sensory systems that goes directly from the sensory organ to the place where it
is processed in the brain. The other senses however, travel to a ‘relay
station’ before they are sent to their distinctive parts in the brain. Because
smell goes directly to the Limbic System where it is ‘sensed’, it is
understandable why smells have such a profound impact on our emotional state[9].
powerful sense, even though we often neglect it in comparison with our usage of
our other senses, such as sight and hearing. Dr. Daniel Amen[8] notes that the olfactory
system – responsible for our sense of smell – is the only one of the five
sensory systems that goes directly from the sensory organ to the place where it
is processed in the brain. The other senses however, travel to a ‘relay
station’ before they are sent to their distinctive parts in the brain. Because
smell goes directly to the Limbic System where it is ‘sensed’, it is
understandable why smells have such a profound impact on our emotional state[9].
The Limbic System is also
involved in bonding and social connectedness, as well as motivation and drive.
involved in bonding and social connectedness, as well as motivation and drive.
During the
period prior to the miracle of Purim the Jewish nation underwent national
depression. When they were exiled from Eretz Yisroel and the Bais Hamikdash was
destroyed by Nebuchadnezzar, they thought they had been banished perpetually.
They began to view themselves as just another nation, and no longer saw
themselves as special and elite. When Nebuchadnezzar erected an idol of his
likeness the Jews saw no reason why they shouldn’t bow to it with all of the
other national representatives. When Achashveirosh made his feast, the Jews of
Shushan saw no reason not to attend with all of the other citizens of Shushan.
period prior to the miracle of Purim the Jewish nation underwent national
depression. When they were exiled from Eretz Yisroel and the Bais Hamikdash was
destroyed by Nebuchadnezzar, they thought they had been banished perpetually.
They began to view themselves as just another nation, and no longer saw
themselves as special and elite. When Nebuchadnezzar erected an idol of his
likeness the Jews saw no reason why they shouldn’t bow to it with all of the
other national representatives. When Achashveirosh made his feast, the Jews of
Shushan saw no reason not to attend with all of the other citizens of Shushan.
The celebration
of Purim is rooted in the realization that our uniqueness and eliteness
as the Jewish people is eternal, and is not endemic to any particular time or
place. Even in the harrowing divine obscurity of exile, we can rest assured
that G-d always maintains a deep vested interest in us, and is always with us.
Our connection is eternal!
of Purim is rooted in the realization that our uniqueness and eliteness
as the Jewish people is eternal, and is not endemic to any particular time or
place. Even in the harrowing divine obscurity of exile, we can rest assured
that G-d always maintains a deep vested interest in us, and is always with us.
Our connection is eternal!
Above all, it
was that sense of connection that Mordechai and Esther reawakened within an
almost despondent nation. They guided the nation to cry out to G-d in
passionate heartfelt supplication and prayer, successfully storming the gates
of the heavenly Bastille, as it were, annulling the evil decree.
was that sense of connection that Mordechai and Esther reawakened within an
almost despondent nation. They guided the nation to cry out to G-d in
passionate heartfelt supplication and prayer, successfully storming the gates
of the heavenly Bastille, as it were, annulling the evil decree.
Mordechai and
Esther are hinted to in the Torah with references to the sense of smell,
because they were able to awaken the nation to the profound power of prayer.
Prayer is the greatest means of connection, and that connection is symbolized
by the nostalgic power of smell.
Esther are hinted to in the Torah with references to the sense of smell,
because they were able to awaken the nation to the profound power of prayer.
Prayer is the greatest means of connection, and that connection is symbolized
by the nostalgic power of smell.
In the introduction to his commentary Ohr Chadash,
Maharal explains that the miracle of Purim transpired because G-d hearkened to
their prayers. He adds that there was no
other redemption in history where the Jewish people were in such danger and
they cried out to G-d, and He heard their prayers like at the time of Purim.
Maharal explains that the miracle of Purim transpired because G-d hearkened to
their prayers. He adds that there was no
other redemption in history where the Jewish people were in such danger and
they cried out to G-d, and He heard their prayers like at the time of Purim.
This theme is highlighted in Shoshanas Yaakov[10],
where we declare that we read the Megillah “… to make known that all who hope
in You will not be shamed; nor ever be humiliated, those taking refuge in you.”
where we declare that we read the Megillah “… to make known that all who hope
in You will not be shamed; nor ever be humiliated, those taking refuge in you.”
Chasam Sofer notes that prayers on Purim are so
powerful that G-d answers any heartfelt prayer on this special day, even if one
doesn’t deserve it.[11]
powerful that G-d answers any heartfelt prayer on this special day, even if one
doesn’t deserve it.[11]
In Parshas Terumah the
Torah details the construction of the Mishkan and its vessels. Parshas Tetzaveh
then details the intricate manner in which the Priestly vestments were made, as
well as the Kohanim’s induction ceremony. There is one exception. At the end of
Parshas Tetzaveh, the Torah details the construction of the inner/golden Altar,
upon which the ketores was offered.
Torah details the construction of the Mishkan and its vessels. Parshas Tetzaveh
then details the intricate manner in which the Priestly vestments were made, as
well as the Kohanim’s induction ceremony. There is one exception. At the end of
Parshas Tetzaveh, the Torah details the construction of the inner/golden Altar,
upon which the ketores was offered.
S’forno explains that
the purpose of the divine Avodah generally, was to establish a dwelling place
for the shechina in the physical world. The ketores,
however, was offered in honor of the fact that the shechina rested
on the Mishkan. In other words, it was offered solely to give honor to G-d.
Because it served a unique role, it is mentioned separately from all of the
other vessels.
the purpose of the divine Avodah generally, was to establish a dwelling place
for the shechina in the physical world. The ketores,
however, was offered in honor of the fact that the shechina rested
on the Mishkan. In other words, it was offered solely to give honor to G-d.
Because it served a unique role, it is mentioned separately from all of the
other vessels.
Much of what we do as
Torah Jews is to fulfill our responsibilities. But there is an added level of
service wherein we do things beyond the call of duty, simply to give honor to
G-d.
Torah Jews is to fulfill our responsibilities. But there is an added level of
service wherein we do things beyond the call of duty, simply to give honor to
G-d.
Purim is a celebration
of ‘connection’. The greatest danger Amalek proposes is to employ feelings of
disconnect, spiritual isolation and distance. Since prayer is the greatest
means of connection, Purim is an especially propitious time for heartfelt
prayer.
of ‘connection’. The greatest danger Amalek proposes is to employ feelings of
disconnect, spiritual isolation and distance. Since prayer is the greatest
means of connection, Purim is an especially propitious time for heartfelt
prayer.
Amongst all of our
personal prayers, we should pray for the restoration of G-d’s Glory, with the
ultimate destruction of Amalek and evil, when we will merit a time of perpetual
joy, when the bliss of Purim will never end.
personal prayers, we should pray for the restoration of G-d’s Glory, with the
ultimate destruction of Amalek and evil, when we will merit a time of perpetual
joy, when the bliss of Purim will never end.
“A pleasant smell
to G-d”
to G-d”
“to make known that all who hope in You
will not be shamed”
will not be shamed”
[5] It is
for this reason that the distinction between life and death is detected by the
odor that is given off. The aroma of a newborn baby is filled with life, with
freshness, while the odor of a deceased human body is putrid.
for this reason that the distinction between life and death is detected by the
odor that is given off. The aroma of a newborn baby is filled with life, with
freshness, while the odor of a deceased human body is putrid.
[6]
The gemora (succah 45b) states that one who takes the lulav along
with the hadas on Succos is as if he built an altar and
offered upon it a sacrifice. The gemara succah 35b notes that the hadas is
also referred to as a hoshana (salvation).
The gemora (succah 45b) states that one who takes the lulav along
with the hadas on Succos is as if he built an altar and
offered upon it a sacrifice. The gemara succah 35b notes that the hadas is
also referred to as a hoshana (salvation).
[7] The Vilna Gaon explains that when Esther approached
Achashveirosh to beseech him for the life of her people, although in a physical
sense she was standing before him, in reality she was far, far away. She was
focused on the place of the Holy of Holies and she stood there, in front of her
king, Hashem, and was speaking only to him. When Achashveirosh queried, “Who is
the man who has plotted such despicable evil?” She attempted to point towards
Achashveirosh. Miraculously, an angel redirected her hand. She was so focused
on her bond with G-d, that she was not at all cognizant of where her physical
self was situated. She saw with clarity that life lay in the direction of
Hashem, and not in her plea to Achashveirosh. Her bond with Hashem was total
and complete.
Achashveirosh to beseech him for the life of her people, although in a physical
sense she was standing before him, in reality she was far, far away. She was
focused on the place of the Holy of Holies and she stood there, in front of her
king, Hashem, and was speaking only to him. When Achashveirosh queried, “Who is
the man who has plotted such despicable evil?” She attempted to point towards
Achashveirosh. Miraculously, an angel redirected her hand. She was so focused
on her bond with G-d, that she was not at all cognizant of where her physical
self was situated. She saw with clarity that life lay in the direction of
Hashem, and not in her plea to Achashveirosh. Her bond with Hashem was total
and complete.
[9] The
multi-billion dollar perfume and deodorant industry is based on the fact that
beautiful smells evoke pleasant feelings, which draw people towards their
source. Unpleasant smells repel people, like almost nothing else.
multi-billion dollar perfume and deodorant industry is based on the fact that
beautiful smells evoke pleasant feelings, which draw people towards their
source. Unpleasant smells repel people, like almost nothing else.
[10] the
classic liturgical song that is recited publicly in the synagogue after the
reading of the Megillah on both Purim night and day
classic liturgical song that is recited publicly in the synagogue after the
reading of the Megillah on both Purim night and day
[11] He bases this
idea on the Ritva in his commentary to Megillah 7a, who quotes Yerushalmi which
explains regarding the fulfillment of the obligation to give matanos
la’evyonim, gifts to the poor, on Purim, that “kol ha’posheit yado leetol
yitnu lo – we give to anyone who extends his hand to receive”. On Purim we
give to everyone who asks, without first checking to see if they truly are
poor.
idea on the Ritva in his commentary to Megillah 7a, who quotes Yerushalmi which
explains regarding the fulfillment of the obligation to give matanos
la’evyonim, gifts to the poor, on Purim, that “kol ha’posheit yado leetol
yitnu lo – we give to anyone who extends his hand to receive”. On Purim we
give to everyone who asks, without first checking to see if they truly are
poor.
The
Chasam Sofer writes that just as we are not particular if the people to whom we
give charity on Purim are truly deserving, and whoever extends his hand gets
helped, so, too, does G-d listen to all our prayers on this special day.
Chasam Sofer writes that just as we are not particular if the people to whom we
give charity on Purim are truly deserving, and whoever extends his hand gets
helped, so, too, does G-d listen to all our prayers on this special day.
“RABBI’S MUSINGS (& AMUSINGS)”
Erev Shabbos Kodesh Parshas Tetzaveh/Zachor
12 Adar 5773/February 22, 2013
Cleaning ladies – don’t even get me started! Once, or maybe twice a week she is welcomed into my house, to decide where everything should go and how things should be arranged. Invariably, when I come home after she’s cleaned, while the house looks pretty clean, it’s usually because she decided to discard half of our stuff.
Later that night, I’m sure to find some of my son’s clothing in my drawer (sometimes my daughter’s stuff too), our dresser has been completely rearranged, and heaven knows where my clothes are. Magazines I’m in the middle of are discarded, and things left out disappear forever. Our cleaning lady must have heard me complaining about her last week, because when I went to turn on the shower it was facing the wrong way, and shpritzed me right in the face.
For a number of years, on the desk of my Yeshiva Bais Hachinuch office, I had what looked like a spilled bottle of red nail polish. The applier was placed strategically atop the fake spill, and it looked real. It was a great conversation starter which is important for a therapist to have, “Umm, your nail polish (?) spilled…”
Then, about three years ago, towards the beginning of a new academic year, I came into my office one morning to find the bottle closed and the fake spill gone. It took some time before I realized that the yeshiva had hired a new janitor who apparently ‘cleaned up’ the mess. Someone should’ve told him that not all messes are meant to be cleaned up!
So why do we have a cleaning lady, you ask? That’s a silly question. This is America; it’s a constitutional obligation. The Bill of Rights dictates that the military cannot sleep in your home, and you have freedom of speech and religion, but it’s contingent on you having a cleaning lady who rearranges your home consistently.
Each week before she comes, I try to hide everything I want to keep so that it doesn’t get ‘cleaned up’. I have even had nightmares about my cleaning lady chasing me with a vacuum cleaner and Windex, yelling at me for leaving my pen on the dresser. When I went to call a therapist to ask for help he told me he couldn’t schedule an appointment because his cleaning lady threw his appointment book in the garbage.
Okay, so I’m exaggerating a little. But there was one time when I really couldn’t fault the cleaning lady for throwing something out. Each night of Chanukah, when I would clean out the used cups of oil and remove the wicks from the night before, I would place the wicks onto a piece of tin foil, so I could burn them as halacha dictates. [I usually burn them with my chometz, and lulav, on Erev Pesach.]
This year, the day after Chanukah ended I came home to find the table and Menorah cleaned off, and all of the wicks gone. I sadly realized that the cleaning lady had thrown them away. This time I had no one to blame but myself. How could I have expected her to think otherwise? Why would there be any inherent specialness in a pile of used wicks?
As Jews we understand that even after certain things become worn out they maintain holiness, and must be disposed of properly. Chazal teach us that because the light of the menorah is symbolic of the eternal light of Torah, the wicks used to light those candles cannot merely be discarded.
It is intriguing that our enemies often have a better understanding of us than we do. The Vilna Gaon explains that Haman wanted, not only to destroy us as a people, but also to destroy our dead bodies, similar to the Nazi crematoriums. Haman recognized that even the physical shell of a Jew is ‘contaminated with Jewishness’.
His decree should help us realize us that every Jew is special and invaluable, just because he/she is a Jew, and there always remains a spark within. A non-Jew does not have a connection to such an idea. If Menorah wicks retain holiness, how much more so the physical body of a Jew! On Purim we celebrate the greatness that resides in every one of us. On Purim we love each other simply because we are part of the same family!
By the way, if you don’t get shalach manos from us, it’s definitely because the cleaning lady took apart the baskets we made and put everything away. We’ll be sure to have you in mind as we eat it.
Shabbat Shalom & Good Shabbos — Freilichen Purim & Purim Sameach to every Jew,
R’ Dani and Chani Staum
720 Union Road • New Hempstead, NY 10977 • (845) 362-2425