yeshiva university • purim to-go • adar 5771 - YU Torah Online

8YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Richard M Joel, President, Yeshiva UniversityRabbi Kenneth Brander, The David Mitzner Dean, Center for the Jewish FutureRabbi Robert Shur, General EditorRabbi Michael Dubitsky, EditorCopyright © 2011All rights reserved by Yeshiva UniversityYeshiva University Center for the Jewish Future500 West 185 th Street, Suite 413, New York, NY 10033office@yutorah.org • 212.960.5400 x 5313This publication contains words of Torah. Please treat it with appropriate respect.For sponsorship opportunities, please contact Sarah Emerson Helfand, director of theWest Coast Region of Yeshiva University, at 646.246.5332or semerson@yu.edu.9YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Message from President Richard M. JoelIt is with great pleasure that Yeshiva University partners with the Los Angeles community tobring you this remarkable Shabbat. Throughout the weekend, in every corner of the community,you will have the opportunity to hear exceptional Torah from some of the leading roshei yeshivaand scholars at Yeshiva University. For me, what is even more significant than the impact of thisweekend, is the ongoing synergy between Los Angeles and Yeshiva. I delight in knowing that ourrabbis and educators fill the ranks of your shuls and schools; that so many of your childrenemerge from Yeshiva as serious Jews and leaders; that our Center for the Jewish Future deliversto your community meaningful learning and programming that advance our shared values; thatour Institute for University-School Partnership sustains your day schools and yeshivas andimproves student outcomes in measurable ways – the list goes on and on. Together wechampion an integrated life through which we can impact the Jewish community and humanityin ways wondrous.At Yeshiva University, we nurture the leaders of tomorrow. The dual curriculum, ourexceptional roshei yeshiva and faculty, the myriad leadership opportunities and the Torahenvironment in which our students live coalesce to create a whole student. Our undergraduatecampuses hum with the constant energy of a student body taking the reins of the Jewish future. Iinvite all our friends in Los Angeles to participate in any and all of our programming in thecommunity and to experience firsthand the dynamism that is Yeshiva University.On a personal note, I am grateful for the collaboration and dedication of our esteemed hostcommittee - Rabbi Moshe Benzaquen, Rabbi Asher Brander, Rabbi Alan Kalinsky, Rabbi YosefKanefsky Rabbi Daniel Korobkin Rabbi Yaakov Krause, Rabbi Elazar Muskin, Rabbi DovidRevah, Rabbi Jonathan Rosenberg, and Rabbi Kalman Topp - a group whom individually andcollectively represent the best of our people.I am also delighted to introduce Sarah Emerson Helfand, who will serve as YU’s inaugural WestCoast Regional Director. Sarah represents our significant commitment to deepening theconnections between Los Angeles and Yeshiva. It is our hope that as you come to know us moreintimately, you will become owners and sacred partners in advancing all that we do – all that wemust do – to shape the Jewish future we want for our children.Warmest regards,Richard M. JoelPresident, Yeshiva University10YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Table of ContentsPurim 2011/5771News from Yeshiva UniversityCJF Missions Take Students to Israel, Ukraine, North and South America. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 5Don’t Write Off the Next GenerationRabbi Kenneth Brander . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 7YUConnects Celebrates 50 th Engagement. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 8Einstein-Montefiore Doctors Give Life-Changing Heart Surgery to Haitian Teen. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 9Showing Their Appreciation, RIETS Alumni Sponsor Day of Learning. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 10Women’s Leadership Fellowship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 11Divrei Torah for PurimRemember to ForgetRabbi Norman Lamm . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 12When is a Bar Mitzvah in a Leap Year?Rabbi Mordechai Willig. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 15A Life of GivingRabbi Reuven Brand . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 18Why Don't We Recite Hallel on Purim?Rabbi Joshua Flug . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 22Making Scents of PurimRabbi Yoni Levin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 27Purim and Pesach: Two Holidays, One ThemeMrs. Shira Schechter. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 31Purim: The Other Day of RestRabbi Tzvi Sinensky. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Page 3711YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Yeshiva University Los Angeles Shabbaton SpeakersRichard M. JoelPresident,Yeshiva UniversityRabbi Hershel SchachterRosh Yeshiva,Rabbi Isaac ElchananTheological SeminaryRabbi Kenneth BranderThe David Mitzner Dean,Yeshiva University Centerfor the Jewish FutureRabbi Lawrence HajioffJudaic Studies Faculty,Stern College for WomenMrs. Yael LeibowitzJudaic Studies Faculty,Stern College for WomenDr. Rona NovickDirector, DoctoralProgram, Azrieli GraduateSchool of JewishEducationRabbi Eli BaruchSchulmanRosh Yeshiva,Rabbi Isaac ElchananTheological SeminaryRabbi Zvi SobolofskyRosh Yeshiva,Rabbi Isaac ElchananTheological SeminaryDr. Efrat SobolofskyDirector, YUConnects,Center for the JewishFutureFor more information on YU Speakers, visit www.yu.edu/speakersCJF MISSIONS TAKE STUDENTS TO ISRAEL, UKRAINE, NORTH AND SOUTH AMERICAThe Nicaraguan village of Boca de la Montana appearsremote and desolate in an image captured from space by asatellite; hardly the place for a hard-earned vacation. Butmore than a dozen Yeshiva University students accompaniedby Rabbi Yosef Blau, mashgiach ruchani [spiritual advisor] ofYU-affiliated Rabbi Isaac Elchanan Theological Seminary(RIETS), visited Nicaragua during their winter break to helplay the foundation for a new library there. YU students wereintroduced to the community two years ago when theyworked on the construction of the road and bridge to theschool complex.“I think it’s an important part of our student’s education,that they interact with others and take responsibility,” RabbiBlau said. “The intellectual experience in school, while theessence of what we are, does not automatically translate tolife. This is a way of translating the values that we learn intoactual experiences and doing so while contributing and notjust watching.”Student and Rabbi Blau, right, shovel dirt to be used in mixingcement for village library.

Home,” students engaged Israelis on kibbutzim, in developmenttowns, immigrant villages, towns in Judea and Samariaand religious and secular communities. These compellingexperiences forced students to examine their shared existentialdilemma of loyalty to both a birthplace and a homeland.The trip also introduced the students to “some of thecomplex social issues of the State of Israel,” said RabbiYaakov Neuberger, rosh yeshiva at RIETS. “Specifically, thisgroup was introduced to the issue of the disengagementfrom Gaza in a way that they were not aware of before.These programs are very valuable and should be attended byanyone planning to go into rabbanus [the rabbinate] or chinuch[Jewish education].”Laying bricks for library’s foundation in Nicaragua.Other YU students participated in Jewish Life Coast toCoast—a trip to Richmond, Charleston, Jacksonville andSouth Florida—during which they explored how individualscan become active and make a difference in NorthAmerica’s diverse Jewish communities.“Watching our students engage with the Jewish communityof Richmond was exciting,” said Rabbi KennethBrander, the David Mitzner Dean of Yeshiva University’sCenter for the Jewish Future (CJF). “They interacted withJews of all ages and all backgrounds. In the process ofinspiring the communities they encountered, our studentswere transformed.”Coast-to-Coast and the Nicaragua mission were amongseven experiential learning trips organized this winter by theCJF. Others included a humanitarian mission to Mexico;Project Kharkov, a two-week program aimed at gaining firsthandunderstanding of the welfare challenges and identitycrises facing Ukrainian Jewry; QUEST II, a leadership programthat helped former Gush Katif residents rebuild theirlives in the desert community of Halutza; and “A PlaceCalled Home,” during which students traveled across Israelfor a week, discovering what it means to create a nationalhome for the Jewish people. Throughout “A Place CalledYU students design and lead programs for children of the Martin J.Gottlieb School in Jacksonville, FL.The CJF is grateful to the programming and institutional partnersthat made these missions possible for hundreds of YU students.They include: American Jewish Joint Distribution Committee,American Jewish World Service, the Eckstein Family, Jim JosephFoundation, Jewish National Fund and Repair the World.YU in Los AngelesREGIONAL COUNCILA special thank you to the members of the YU Regional Council — Los Angeles who continue to show support for YU by servingas lay leaders and strengthening YU’s visibility in their hometown. The council, currently in formation, includes: Alex Altberg,Jennifer Altberg, Evan Anziska, Israel Bick, Aryeh Goldberg, Mark Hecht, Ari Hier, Adena Rohatiner, Rafi Rosenkranz, LouShapiro, Avi Steinlauf, Shuli Steinlauf, Shimmy Steinmetz, Jonathan Wernick and Alan Willner.For more information about YU in Los Angeles, contact Sarah Emerson Helfand, West Coast Regional Director, atsemerson@yu.edu.

DON’T WRITE OFF THE NEXT GENERATIONBy Rabbi Kenneth BranderIt comes as no surprise that in a world where many neglectthe importance of community, iPhones, iPods, iMacs andiPads constantly and consistently appear as the trendiestgadgets. These devices represent a culture that desires todeconstruct the power and purpose of community, placingall importance on the needs of the individual.Despite this societal disposition, I believe the young peopleof this generation possess an ever-increasing eagerness tolive lives of meaning. With all the serious setbacks broughton by our new economic realities, the “Gen-Y” generationhas still had the opportunity to amass so much material stuffand travel with unprecedented frequency.Yet, they still feel hungry to live meaningful lives. Indeed,as just one example, the Yeshiva University Center for theJewish Future sends close to a thousand young adults onvarious service-learning experiences across the globe annuallyand cannot keep up with the demand on the part ofeven more students to participate. Organizations around thecountry that work with young adults have seen a similarphenomenon and are working in partnership to create structuresenabling all of us to respond to this yearning.In contrast to this vitality, we increasingly hear of grayerboardrooms, the passing of philanthropists who supportedour organizations, the thinning of the ranks of dedicatedvolunteers and a dearth of professionals to service our manyworthwhile organizations.So, how do we in the Jewish communal and educationalworld leverage the hunger of the Gen-Yers to insure thefuture health of our institutions? More importantly, how dowe ensure that this new generation brings its creativity,charisma and capacity to the leadership table with a commitmentto Jewish ideals, guaranteeing the perpetuation ofthe soul of our sacred community?We need look no further than service-learning programs asa start, for they transform young adults. To be sure, such opportunitieshave a profound impact on participants when theseexperiences begin with proper preparation and enable thosewho are engaged to serve as real change agents. CounterpointIsrael, a Center for the Jewish Future-led summer program inthe development towns of southern Israel, affords 200 underprivilegedchildren and teens a summer experience focusing onself-esteem and skills like English and computer science.The real beneficiaries of these summer camps are the 23 studentsfrom YU who run these programs. This experience enablesthem to actualize their potential and speaks to them about theirability to change the world around them. I have often shared withthe Counterpoint counselors and college students on other servicemissions that they now understand why the Hebrew word forgiving, NaTaN, is a palindrome. For when one gives to anotherwith the sole purpose of effectuating change, what one receivesin return is as great or greater than the efforts expended.The impact on Jewish continuity as a whole is equallynoteworthy. Nearly 10 percent of the student participantschange their career paths to fields of education, the rabbinateand social work, and 95 percent pledge to bring theirprofessional skills to serve the greater community. I am surethat American Jewish World Service and the AmericanJewish Joint Distribution Committee have realized similarresults from the many initiatives in which they engage studentsin service-learning opportunities.It is a tragic paradox that an old joke told among serviceproviders begins with a participant asking how does one say“tikkun olam” in Hebrew? Leadership experiences, whetherin Israel, the FSU, Thailand or around the corner, must becontextualized with the ideals of Jewish leadership. We mustshare the paradigms of leadership found in the Bible: that ofthe kohen (priest) and the navi (prophet). Rooted in externals,the priest realized his holiness through the wearing ofhis special garb and his lineage. As the custodian of ritual forthe Jewish community he guaranteed that the form and thefunction of the Temple and the Jewish community passed onfrom generation to generation.We must share with our young adults that participationin the identical rituals in which our great-grandparentsengaged (and perhaps even using their candlesticks or kiddushcup for the Shabbat/holiday experience) creates a senseof continuity and immortality to the Jewish story. Like thekohen, our leadership experiences must engage our youngadults in knowing our story.Yet that is just half the job, for they must also embrace therole of the prophet. Dress and lineage possessed no consequencefor the prophet. His/her concern rested in the substanceof the religious experience, in the effort to ensure thatthe ritual did not become robotic or devoid of meaning andpurpose. Like the prophet, our young adults must experiencea tradition imbued with passion and principle. Wemust ensure the placement of service-learning initiativesand leadership opportunities within a rich Jewish context;this allows our experiential opportunities to give voice to theimmortal and contemporary traditions of our people.The Gen-Yers wish to live lives that matter. They are hungryfor community, and where they do not find ones thatwelcome them, they will create their own. They do not wishto escape, but to engage; they do not want to judge or to bejudged, but to join. They are not interested in being silentpartners in an organizational bureaucracy but want to matterand will accept process only if it leads to purpose.If we create portals of entry, share with them our storyundiluted or whitewashed, and find the courage to let themmake it their own, they will do something that we can’t:guarantee our future.Variations of this Op-Ed have appeared in newspapers acrossIsrael and the United States.

YUConnects Celebrates 50th* EngagementNow Beginning its Third Year,CJF Program Offers Jewish Singles Multiple Opportunities to ConnectMuch has been said about the need for healthy outlets where Jewish singles can meet one another with little pressureand, hopefully, find their soul mates.In 2008, Yeshiva University’s Center for the Jewish Future(CJF) — committed to inspiring and strengthening Jewishcommunities around the world — decided to pool itsunique resources and create a program with a multifacetedapproach to the age-old issue of meeting a mate.The result was YUConnects, a program that matchedYeshiva University students and alumni from an extensiveonline database.With the recent engagement of two accomplished YUGraduates, Yaffi Spodek and Matan Wexler, YUConnectscelebrated its 50th shidduch [match].YU alumni, Matan Wexler and Yaffi Spodek, mark the 50thYUConnects engagement.“What makes YUConnects unique is its capacity to convenea team of Yeshiva University trained mental healthexperts and Torah personalities from RIETS and partnerwith our students, alumni, educators and the communityto promote effective dating and healthy relationships,”said Rabbi Kenneth Brander, The David MitznerDean of the CJF.YUConnects is facilitated by more than 100 trained “YU Connectors” — many of them YU alumni themselves — dedicated,often seasoned matchmakers who get to know the singles signed up to the site and suggest shidduchim forthem. To widen the network of available men and women, YUConnects — powered by SawYouatSinai, one of the Jewishcommunity’s largest dating sites — recently opened registration to the public.“This program offers multiple opportunities for individuals to meet,” said Rebbetzin Dr. Efrat Sobolofsky, director ofYUConnects. “In addition to the various social events held throughout the year, participants can network online with assistancefrom their Connectors.”One such event was an “International Weekend of Creating Connections” in May of 2010 that successfully partnered dozensof communities with YUConnects to develop unique programming for local singles.Spodek, who met Wexler at an August mixer co-sponsored by YUConnects and the Young Israel of Teaneck, recalls beinginitially hesitant to sign up to the site.“I was among the first of my friends to sign up,” recalled Spodek, a graduate of Stern College for Women and Columbia’sschool of journalism. “Now, however, it has become much more accepted in the community and I don’t think there is astigma associated with dating sites anymore among the post-collegiate crowd.”For his part, Wexler, a rabbi at Hebrew Academy of Nassau County and a graduate of Sy Syms School of Business, RabbiIsaac Elchanan Theological Seminary (RIETS) and Azrieli Graduate School of Jewish Education and Administration signed upright away at the request of his close friends.Now planning their April wedding and setting up their home in Washington Heights, the duo is eager to reciprocatetheir joy. “We would love to become Connectors and are excited to help singles,” said Spodek. “As people who havebeen through the system and who know the difficulties of the dating process, we view it as an opportunity to giveback to others.”For more information about YUConnects and for a schedule of upcoming events, please visit www.yuconnects.com.*Since this article was printed, YUConnects has celebrated six additional engagements.

News from The Institute for University School PartnershipThe YU School Partnership has a remarkable presence in Los Angeles. Because of our extensive work in the community,we have our own project coordinator on the ground in LA, Mrs. Ariella Agatstein, who coordinates our work with theschools and also works at Yavneh.With 6 of our 18 Jewish Educator Fellows working in 5 different schools in the LA area, we are partnering with the schoolsin providing their students with role models and teachers who have access to the University’s resources for professionaldevelopment and support. The 2010-2011 Jewish educator fellows are:Ouriel Hazan and Sara Schwarz-Halpern (Maimonides Academy); Jessica Tabak (Harkham Hillel Academy); Noam Weissman(Shalhevet); Arye Sufrin (YULA Boys); and Annie Statman (YULA Girls).In addition, our faculty has presented lectures and workshops in various LA schools on a wide array of topics includingBully Prevention, Internet and Technology, and Sex Education. Teachers from the LA schools are also well represented inour new online certificate programs in Differentiated Instruction and Educational Technology, in our online webinars, and inour online communities of practice for professional development and for mental health professionals in Jewish Day Schools.We also have several LA members on YU 2.0, our new online community for educators invested in learning and integratingtechnology into Jewish education. Our new placement office played an instrumental role in working with Mr. Larry Gil,Shalhevet’s Board President, in placing Rabbi Ari Segal as their new incoming head of school. Furthermore, we hosted theNorth American Jewish Day School Conference in Los Angeles, where over 600 Jewish education leaders from across thespectrum of Jewish practice convened to learn and collaborate about the pressing issues in jewish education today.EINSTEIN-MONTEFIORE DOCTORS GIVE LIFE-CHANGING HEART SURGERY TO HAITIAN TEENJanuary 13, 2011 — (BRONX, NY) — The devastatingearthquakes that struck Haiti last January saved at least onelife — that of Lovely Ajuste, a Port-au-Prince teen. Ms.Ajuste sought treatment for a severe cough and shortness ofbreath in the days following the disaster that has left herhomeless. Mahalia Desruisseaux, M.D., assistant professorof pathology and of medicine at Albert Einstein College ofMedicine of Yeshiva University who had traveled to Haiti toassist in the relief effort, identified a serious heart condition.Yesterday, on the one-year anniversary of the quakes, Ms.Ajuste underwent open-heart surgery at Montefiore, TheUniversity Hospital and Academic Medical Center forEinstein, to correct the defect. The three-hour surgery wentwell and the 15-year-old is scheduled to be released tomorrowmorning.Dr. Desruisseaux, a native of Haiti, returned to theCaribbean nation for the first time in 24 years as a volunteerat a private hospital in the Sacre Coeur region of Port-au-Prince after the earthquakes struck. Along with the numerouspatients she helped treat for severe wound infections,broken bones, dehydration, and even typhoid, Dr.Desruisseaux met Ms. Ajuste.“When I met Lovely, she had a severe cough and shortnessof breath — which she thought was due to the dust inthe air and living outside in crowded conditions,” said Dr.Desruisseaux. “After taking an x-ray, I noticed that she hadan enlarged heart and vascular congestion, so I asked for acardiac specialist to further examine her.”That decision may have saved Ms. Ajuste’s life. She wassubsequently diagnosed with a congenital heart conditioncalled an atrial septal defect (ASD).“Lovely had a large hole in between the two upper chambersof her heart,” explained Samuel Weinstein, M.D.,director of pediatric cardiothoracic surgery at Montefioreand associate professor of cardiovascular and thoracic surgeryat Einstein, who performed Ms. Ajuste’s operation.“This causes her right heart to be stressed, causing aninability to function normally.” Left untreated, ASD canpermanently damage the heart and may lead to a shortenedlife span.“The procedure to repair this defect would be difficult,if not impossible, to have performed in Haiti right now,but it is routine in the United States,” continued Dr.Weinstein. “Following surgery, her life expectancy shouldbe near normal.”“Without the needed surgical intervention, Lovely wouldhave continued to be severely limited in her day-to-dayactivities and in her ability to function normally, which iswhy I was desperate to bring her to the U.S.,” said Dr.Desruisseaux. She worked with her colleagues at Einsteinand Montefiore to connect Ms. Ajuste with Gift of LifeInternational, which is sponsoring her trip to New York.After her discharge from Montefiore, Ms. Ajuste willreturn to the Ronald McDonald House of Long Island inNew Hyde Park, where she initially stayed in the days leadingup to her surgery. If all goes as scheduled, she will returnto Port-au-Prince in late January, having just celebrated her16th birthday. Ms. Ajuste and her mother will be travelingto and from the U.S. through American Airlines’ Miles forKids program. Upon their return, they will continue to seekpermanent housing.

SHOWING THEIR APPRECIATION, RIETS ALUMNI SPONSOR DAY OF LEARNINGEvery year, RabbiJonathan Grossand a few fellowgraduates of theRabbi IsaacElchananTheologicalSeminary(RIETS) gettogether to catchup, share theirexperiencesas communityleaders acrossthe country andexchange ideasabout how tobest serve theircongregations.At their last gathering,however,Gross startedthinking.“That we were able to learn at RIETS for free, withworld-class rabbis who I can still call up today—not tomention the network of relationships we built with otherrabbis and colleagues while we were there—is truly incredible,”he said. “My degree is worth hundreds of thousandsof dollars and I don’t owe a penny. I thought, ‘How can I insome way show my gratitude and acknowledge the value ofmy degree?’”When he learned about RIETS’ parnas hayom program,which offers the chance to sponsor a day, week or even amonth of learning, Gross shared it with the group. Hewanted to sponsor a day of learning in recognition of theeducation he’d received. Everyone wanted to pitch in.“There’s a lot about RIETS that I’m very appreciative of,”said Rabbi Yonah Gross (no relation). “The education andthe background there really prepared me for the challengesI face in my daily work, and we covered a lot of things, likepractical halachos (laws), which don’t get covered in manyyeshivas.” Like Rabbi Jonathan Gross, he felt the friendshipscreated in RIETS were critical, noting that it createda system of support for rabbis just starting out in communitiesacross America. “Yesterday, a rabbi from SouthCarolina threw out a question about minyan, and I happenedto have a book he didn’t have,” he said. “In someplaces, your library is the only thing you’ve got. But Icould scan a couple pages and send it to him.”The group of alumni hopes the sponsorship will set aprecedent for other students and alumni to follow. “Itwould be great if it inspired students in Yeshiva right nowto see a bunch of rabbis, not much older than they are, soappreciative of the education they received,” said RabbiYonah Gross.Every RIETS student is provided with a full academicscholarship and many receive other benefits, such as livingand housing stipends, which are made possible withthe financial support of alumni and affiliates of the institution.This investment allows the Yeshiva to continue itstradition of providing tuition-free semikhah [rabbinicordination] and post-semikhah kollel [advanced learning]study programs to attract quality candidates for rabbinicaltraining.“The truth is that all of our supporters have a cherishedchelek [share] in the constant and vibrant Torah learningthat takes place at our Yeshiva,” said Rabbi Yonah Reiss,the Max and Marion Grill Dean of RIETS. “The notion ofdedicating a day of learning has in its origins the famousstatement of our Rabbis that the words of Torah shouldconstantly be viewed as new and fresh each day, as if theTorah was given to us on that day (Rashi, Shemot 19:1).Likewise, the fire of Torah in our batei midrashot [studyhalls] is rekindled each day through the parnas hayon programand the committed benefactors who help sustain ourstudents one day at a time.”Did You Know?With nearly 1200 alumni in Los Angeles, we’ve discoveredthat:• 38 are rabbinic alumni• 19% are Yeshiva College graduates, 16% from SternCollege for Women and 11% are from the Sy SymsSchool of Business• 10% attended a Yeshiva University-affiliated highschool• 56 % attended a YU graduate school or program• 3%of our L.A.-based alumni are parents of current YUstudents• Los Angeles is home to one of our YU RegionalCouncils established in the last year• Outside of the tri-state area, Los Angeles has one ofthe largest concentrations of YU alumni.To learn more about YU alumni and the Office of AlumniAffairs, visit www.yu.edu/alumni

WOMEN’S LEADERSHIP FELLOWSHIPStarting in February the Center for the Jewish Future willcontinue to develop the next generation of female leaders forthe Jewish community with its Women’s LeadershipFellowship.This Fellowship caters to select students at Stern Collegewho exhibit outstanding leadership initiative and leadershipqualities. The Fellowship curriculum includes a plethora offemale guest speakers who are distinct from one anotherboth in terms of their backgrounds as well as in their variousJewish communal professional or lay roles. These speakersinclude Dr. Erica Brown, writer and educator who worksas the scholar-in-residence for the Jewish Federation ofGreater Washington; Bracha Rutner, Yoetzet Halacha at theRiverdale Jewish Center and a Talmud and Halacha teacherin Yeshiva of Flatbush; Mem Bernstein, Trustee of both theAvi-Chai and Keren Keshet Foundation, Mrs. Chaya BatyaNeugroschl, ‘93SCW, head of school at Central, the YeshivaUniversity High School for Girls, and many more. As a partof the fellowship, the Fellows will also be creating a leadershiptraining program for high school students from YeshivaUniversity High School for Girls at the end of the year.The Women’s Leadership Fellowship is generously providedfor by the Covenant Foundation’s Signature Grant,which has for the past fifteen years, funded an array of programswhich create and support innovative Jewish educationalexperiences, especially for women and girls. As part ofapproximately $1.6 million to be distributed this year, theFoundation included the CJF’s Women’s LeadershipInitiative as part of its mission to support, advance andimpact Jewish education.The fellowship trains, empowers and prepares theseorthodox women to assume leadership roles in the Jewishcommunity as we are aware of the growing need for femalerole models. In a safe and respectful environment thesewomen grapple with many of the major issues facingwomen in Orthodoxy today, with the hope of shaping theirand Modern Orthodoxy’s future.SAVE THE DATEYeshiva University Inaugural Los Angeles Convocation and DinnerMonday, June 13, 201111 Sivan 5771Beverly Wilshire HotelBeverly HillsFor more information contact Sarah Emerson Helfand at semerson@yu.eduOTHER UPCOMING EVENTS – SAVE THE DATEMAY 1, 2011 Beth Jacob Congregation, Yom Hashoah Lecture sponsored byThe David & Fela Shapell Family Foundation Institute on Shoah U’Gevurah at Yeshiva UniversityRabbi Dr. Jacob J. SchacterJUNE 7 – 9, 2011 Shavuot Scholar in Residence at the Young Israel of Century CityRabbi Jeremy WeiderJUNE 7 – 9, 2011 Shavuot Scholar in Residence at Beth Jacob CongregationRabbi Aaron RakeffetJUNE 28 – AUGUST 2, 2011 Summer Beit Midrash Program at Beth Jacob Congregation

Remember to ForgetRabbi Norman LammRosh HaYeshiva, RIETS and Chancellor, Yeshiva UniversityOriginally given at the Jewish Center in NYC as a derasha for Ki Tetzei 5734 (1974). Excerpted withpermission from “Festivals of Faith” (OU Press and YU/RIETS Press, 2011)Memory and forgetfulness are subjects for study by psychologists, neurologists, andcyberneticians. It is for them to learn and explain the “how” of these processes, the mechanisms,the dynamics.But these themes are also the substance of spiritual life. Many commandments of the Torah referto remembering and forgetting. We are commanded to remember, amongst other things: theSabbath; the day we left the Land of Egypt; what the Lord did to Miriam - and, thus, theteaching that no one is infallible; how we angered the Lord in the desert - and, therefore, to beaware of our own penchant for ingratitude.Similarly, there are commandments concerning forgetfulness. Most prominent is thecommandment of shikhhah - that if one has harvested his field and forgotten a corner, he shouldnot return to it but must leave that forgotten corner for the poor (Deut. 25:19). Even moreparadoxical is a commandment to forget (although it is not worded explicitly in that manner).We must forget grudges, insults, hurt. Lo tikkom ve-lo tittor - you shall not take revenge, you shallnot bear a grudge (Lev. 19:18). Forgetfulness is even considered a blessing.Our Rabbis teach us: gezerah al ha-met sheyishtakkah min ha-lev, “it is ordained that the dead beforgotten from the heart” (Bereshit Rabbah 84:19). R. Bahya ben Asher pointed out that this is agreat blessing, for if man were always to remember the dead, he soon would be laden with suchgrief that he could not survive emotionally or spiritually (commentary to Gen. 37:35).But most often, and most usually, forgetfulness is regarded as an evil, as a sin. Thus, the Rabbistaught, Ha-shokheah davar ehad mi-mishnato ma‘aleh alav ha-katuv ke-illu mithayyev be-nafsho, “Ifone forgets a single item from his studies, Scripture considers it as if he were guilty with his life”(Avot 3:10).And, of course, the source of all these commandments is the one which gives the Shabbat beforePurim its special distinction and its very name: Shabbat Zakhor. Zakhor et asher asah lekhaAmalek . . . lo tishkah (Deut. 25:17–19) - remember what Amalek, that barbaric and savage tribe,did to you . . . you shall not forget.But this commandment not to forget is problematic. After all, everyone forgets. Forgetting isnatural, it is part of both our psychological and our physiological selves; it is not a volitional ordeliberate act. How, then, can the Torah consider it a sin if we forget?12YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Permit me to recommend to you an answer suggested by R. Yitzhak Meir, the Gerer Rebbe,known to posterity by the name of his great halakhic work, Hiddushei ha-Rim. Forgetfulness, hesays, often depends upon man. For we are not speaking here of simple recollection of facts, butthe kind of forgetfulness that implies the emptying out of the mind, the catharsis of the heart ofits most basic spiritual principles, of the very props of its identity. And this kind of shikhhah iscontingent upon ga’avah; it is a forgetfulness which has its roots in man’s arrogance.When a man’s mind is preoccupied with himself, he has little place for what is really important—and he forgets it. Hence we read (Deut. 8:14): Ve-ram levavekha ve-shakhahta et HashemElokekha ha-motzi’akha me-Eretz Mitzrayim mi-beit avadim, “And thy heart shall be lifted up, andthou wilt forget the Lord thy God who taketh thee out of the Land of Egypt, out of the house ofslaves.”Similarly, we are commanded to remember and not to forget Amalek. Now, the numerical valueof the Hebrew word Amalek is 240—the very same numerical value as the word ram, the heartbeing lifted, raised, exalted, supercilious! When man is filled with conceit, he falters and forgets.Too much ego results in too little memory. An absent mind is the result of a swelled head. A highdemeanor results in a low recall. If ram, you will forget Amalek. It is the arithmetic of mind andcharacter.Indeed, this is a human, if not a specifically Jewish, weakness. Rav Kook has taught us in effectthat the root of all evils is that we forget who we are, our higher selves. We turn cynical and act asif man is only an amalgam of base drives, of ego-satisfactions, of sexual and material grasping. Weforget that, in addition, man is capable of noble action, of sublime sentiment, of self-sacrifice.When we forget that, we are in desperate trouble. (See Orot ha-Kodesh III:97.)Most Jews who assimilate today, so unlike those of the early and middle parts of this century, donot do so primarily because of self-hatred, but because of a massive act of ethnic forgetfulness.And such national absent-mindedness, such forgetting of our higher identity, is often the resultof ve-ram levavekha.Our memory is weakened by excessive affluence and too much self-confidence. We AmericanJews act as if our liberties and successes are self-evidently our right. We act as if our good fortuneis deserved. And so ve-ram levavekha leads to ve-shakhahta. And what do we most often forget?Amalek!I read recently that a Swedish gentile woman, who has several times been proposed for theNobel Peace Prize because of the hundreds of Jews she saved during the Nazi period, said in aninterview that only once in her life did she entertain hatred for a fleeting moment. It occurredduring a visit she paid to Yad Vashem, the Holocaust museum, in Jerusalem. She overheard anAmerican Jew say to the guide: “I don’t understand why they didn’t fight? Why weren’t they realmen?” She was seized with anger, and said to him: “You look fat and prosperous! Have you everbeen hungry a day in your life? Do you have any idea what it is like to be starved almost toinsanity, surrounded by powerful enemies, aware that no one in the world cares for you—andyou have the unmitigated nerve to ask that question?”13YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

I confess that in reading the interview, I shared her hatred—but only for a fleeting moment. Onecannot hate fools. One can only have contempt for them.Certainly, we are subject to that weakness of forgetting time and again. Only a year agoIsraelis—and Jews throughout the world—were afflicted by overconfidence, and the YomKippur War was the result. I should hope that we Jews are bright enough to have learned fromthis experience.Most important, one of the things we must never dare to forget is the contemporary Amalek, theHolocaust. The news that the younger generation of Germans does not want to be reminded ofit, that they feel they did not participate in it, comes as no surprise to me. But Jews must neverfall into the trap of ve-ram levavekha and so forget Amalek. Remember and do not forget! TheHolocaust must constantly be part of our education, commemoration, and motivation forfurther study and spiritual development.Conversely, too, if we remember Amalek, that will lead to a realistic assessment of ourselves, andwe shall be able to avoid the pitfall of a “lifted heart.”The United States and all Western world are today in the doldrums. We are all of us in apessimistic mood about the economy, something which affects each and every one of us. If theLord helps, and we all escape economic disaster—if it will be, as we say in Yiddish, afgekumen mita shrek, “escaped with a scare”—then perhaps we will have learned to rid ourselves of thecultural and psychological and moral signs of decadence in our culture, all these corruptions theresult of ve-ram levavekha, overconfidence inspired by affluence.So the Hiddushei ha-Rim has given us an unforgettable devar Torah about forgetfulness andarrogance. It is a lesson worthy of our deep thought and meditation. Remember it, do not forget.14YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

When is a Bar Mitzvahin a Leap Year?Rabbi Mordechai WilligRosh Yeshiva, RIETSThe Jewish calendar has 12 months. In a leap year, there are 13 months. Each month has either29 or 30 days, and the first month is the month of Nissan (Shemos 12:2.) If a boy is born on the29 th of Cheshvan (in a year when Cheshvan has 29 days) he becomes a bar mitzvah on hisbirthday even if that year Cheshvan has 30 days. The fact that it isn’t the last day of the month ishalachically irrelevant.Born in a Regular Year, Bar Mitzvah in a Leap YearWhat if a boy is born in the 12 th month, Adar, in a year that has 12 months, and becomes a barmitzvah in a year that has 13 months? Logically, he should become a bar mitzvah in the 12 thmonth, just as the boy in the previous example becomes a bar mitzvah on the 29 th day of themonth. The fact that it isn’t the last month of the year should be irrelevant. In fact, the PriChadash (OC 55:10) quotes the Maharash HaLevi who rules that he does become a barmitzvah in the first month of Adar, the 12 th calendar month. However, the Rama rules that hebecomes a bar mitzvah in the second month of Adar, the 13 th month of the year.The Mishna Brurah (55:45) states that the gemara (Megillah 6b) supports the ruling of theRama. The Gemara there discusses whether, in a leap year, the megillah should be read in Adar I,the first opportunity to do so, or Adar II, based on the reasoning of celebrating the redemptionof Purim and Pesach in consecutive months, and concludes to read it in the second Adar.Therefore, just as the megillah is read in Adar II and not Adar I, so too a boy doesn’t become abar mitzvah until Adar II.This proof is questionable, as the plain reading of the gemara is that both months have the statusof Adar. In fact, the Rama himself rules (568:7) that a yahrtzeit for one who passed away in Adarduring a 12-month year is observed at the first possible opportunity, in Adar I, in a leap year,while the Gra (568:16) rules that it should be observed in both months.Therefore, if a boy born in Adar becomes a bar mitzvah in Adar, it should occur in Adar I, thefirst opportunity, according to the Rama. In fact, since the months in the Torah are numberedand not named, the paradigm of 29 and 30 day months should apply. This, too, indicates that thebar mitzvah should occur in month 12, Adar I, parallel to the 29 th day of Cheshvan. Theexistence of a subsequent day, or month, in the bar mitzvah year should be irrelevant.15YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

The Pri Chadash suggests a support for the opinion of the Rama from the Yerushalmi (Megillah1:5) which suggests, in the context of the requirement to bring an animal as a korban within ayear of its birth, that Adar I is the added month, and therefore an animal born in Adar can bebrought until Adar II of the following year. So too, he writes, the 13 th year of a boy born in Adarisn’t reached until Adar II. How can this be explained?Perhaps there is a set number of 12 months in a year, and in a leap year the 12 th month occurstwice, 12a and 12b. Since, according to the Yerushalmi, 12a is the additional month, the barmitzvah status is not conferred until 12b, otherwise known as Adar II.This innovative definition of a year may help answer another question as well. The MishnaBrurah (55:45) rules that a boy born on the 30 th day of Cheshvan who becomes a bar mitzvah ina year where Cheshvan has 29 days becomes a bar mitzvah on the 1 st day of Kislev and not on the29 th day of Cheshvan. The fact that Kislev is the next month is irrelevant for this case.Born in a Leap Year, Bar Mitzvah in a Regular YearWhat is the halacha in the reverse case, where a boy is born in Adar II and becomes a bar mitzvahin a “regular” year with only 12 months? Logically, based on the previous example, he shouldbecome a bar mitzvah on the first of Nissan, just as he becomes a bar mitzvah on the 1 st of Kislevif he was born on the 30 th day of Cheshvan. The fact that it’s not the same month he was born inshould be irrelevant, as it was for the boy born on the 30 th day of Cheshvan. In fact, Rav HershelSchachter shlit”a (B’ikvei Hatzon p. 12) does suggest such a position.However, the Shulchan Aruch (55:10) assumes that the boy becomes a bar mitzvah in Adar.How can this be explained? Perforce, we define his birth month of Adar II as month 12b, the lastmonth of the year, not the 13 th . Therefore, he would become a bar mitzvah in Adar, the 12 th andlast month of the year.Born in a Leap Year, Bar Mitzvah in a Leap YearWhat if a boy is born in Adar I and becomes a bar mitzvah in a leap year? Most authorities rule(Mishna Brurah 55:43) that since he was born in Adar I he becomes bar mitzvah in Adar I.However, the Magen Avraham (55:10) disagrees. He is of the opinion that the 13 th year ends inAdar II, one year after the boy’s 12 th birthday, since Adar I is considered the additional month.Just as an animal born in Adar I can be offered until Adar II, so too the boy would become a barmitzvah in Adar II. The fact that he was born in Adar I is irrelevant. This position seems perfectlylogical and perhaps should be followed.Born on Rosh Chodesh KislevWhat if a boy is born on the 1 st day of Kislev in a year when Cheshvan had 29 days, and becomesa bar mitzvah in a year when Cheshvan has 30 days? The Mishna Brurah (55:45) rules that hebecomes a bar mitzvah on the 30 th day of Cheshvan, while the Sha’arei Teshuva (55:11)disagrees and holds that he becomes a bar mitzvah on the same calendar day he was born, the 1 stday of Kislev. How can the Mishna Brurah’s position be explained?16YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

The answer lies in the precise formulation of the Shulchan Aruch (55:9). A boy must be 13 yearsand one day old to be a bar mitzvah. In this context, the Mishna Brurah (55:42) explains thatone day means that the 13 years have passed and that the first day of the 14 th year has begun.If a boy is born on the 1 st day of Kislev in a year when Cheshvan had 29 days, then 13 years havepassed on the 29 th day of Cheshvan, the anniversary of the day before he was born. On the nextday, he becomes a bar mitzvah, whether it is the 1 st day of Kislev or the 30 th of Cheshvan. Thefirst day of the 14 th year has begun even when the anniversary of his birth, the 1 st day of Kislev, isnot until the next day.Born on Rosh Chodesh AdarWhat if a boy is born on the 30 th day of Adar I, and becomes a bar mitzvah in a plain year whenAdar has only 29 days? This seems to resemble the aforementioned case of a boy born on the30 th day of Cheshvan who becomes a bar mitzvah in a year where Cheshvan only has 29 days. Asnoted, the Mishna Brurah (55:45) rules he becomes a bar mitzvah on the first day of Kislev.Here too, since Adar has only 29 days, he becomes a bar mitzvah on the 1 st day of Nissan.However, the Binyan Zion (158) rules that he becomes a bar mitzvah on the first day of RoshChodesh Adar, which is the 30 th day of Shevat, since he was born on the first day of RoshChodesh Adar. This novel view, which makes him a bar mitzvah over a month earlier, is basedon an unproven thesis that the status of Rosh Chodesh can determine a birth day.On this basis, the Binyan Zion rules that a boy born on the first day of Rosh Chodesh Adar in a12-month year becomes a bar mitzvah on the first day of Rosh Chodesh Adar II in a leap year,based on the opinion of the Rama that those born in a regular Adar become bnei mitzvah inAdar II in a leap year.If the status of Rosh Chodesh is not a determining factor, the boy would become a bar mitzvah afull month earlier. Since he was born on the 30 th day of Shevat, he would become a bar mitzvahon the 30 th day of Shevat, which is the first day of Rosh Chodesh Adar I.May the double Adar of this year increase the joy that Adar heralds in, in particular the joy oflearning Hashem’s Torah.17YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

A Life of GivingRabbi Reuven BrandRosh Kollel, Yeshiva University Torah Mitzion Kollel of ChicagoA Season of Giving“If it should please the king, write to destroy [the Jews]and [I will pay] 20,000 kikar of silver” Reish Lakish says,it was clear to the Creator of the World that in the futureHaman would take out shekalim for the Jewish people,and therefore He committed [the Jewish people’s]shekalim before his.Megilla 13bאם על המלך טוב יכתב לאבדם ועשרתאלפים ככר כסף וגו'‏ אמר ריש לקיש:‏ גלויוידוע לפני מי שאמר והיה העולם שעתידהמן לשקול שקלים על ישראל,‏ לפיכךהקדים שקליהן לשקליו.‏ והיינו דתנן:‏ באחדבאדר משמיעין על השקלים ועל הכלאים.‏מגילה דף יג:‏This Talmudic passage conveys Hashem's providence in protecting the Jewish people, drawing acreative connection between the shekalim that Haman offered to Achashveirosh and the onesthe Jewish people donate annually to the Beit Hamikdash. Hashem orchestrated it such that ourdonation should precede the offer of Haman. Providence is surely a classic theme of the Purimstory, yet we can wonder why does the Talmud focus on this specific episode- the donation ofthe silver- to present it?Perhaps the Talmud is underscoring another key, central motif in the holiday of Purim: thenotion of giving, which is highlighted by the giving of Haman and the giving of the Jewishpeople. Giving finds expression in multiple ways throughout Purim, especially in a Halachiccontext. While we find the celebration of a festive meal and public reading of a text in otherholidays as well, the other two Mitzvot of the day- Matanot Laevyonim and Mishloach Manotareunique to Purim. Matanot Laevyonim, gifts to the poor, is a specific Mitzvah of this day,distinct from our general obligation to disburse tzedakah. The Shulchan Aruch describes onemanifestation of this difference:We don’t investigate recipients of [gifts to the poor] on Purim, butrather anyone who extends their hand to receive should be given.Shulchan Aruch OC 694אין מדקדקים במעות פורים אלאכל מי שפושט ידו ליטול נותנים לושולחן ערוך או"ח סימן תרצדWe learn that while the ongoing obligation to assist others financially is tempered by thepossibility of inquiring about potential recipients, our giving on Purim is different. It is notsubject to these boundaries, and we give to all those who ask.The mitzvah of Mishloach Manot is a Mitzvah that has no parallel in other holidays or Halachain general. In truth, it is a curious commandment. Why are we obligated to share food withothers or exchange meals with those who do not need them? Clearly, the emphasis is upon the18YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

others or exchange meals with those who do not need them? Clearly, the emphasis is upon theact of giving, irrespective of the need of the recipient. Halacha requires that on Purim wehabituate to the act of giving; this commandment ennobles the giver. Hence, both of theseMitzvot reflect our theme of giving. Yet, we are left to wonder: what about the original holidayof Purim mandates a response of giving?A Definition of DeathIt was taught: 48 prophets and 7 prophetesses prophesied tothe Jewish people, and they did not expand or take away fromwhat was written in the Torah, except for [the mitzvah of]reading the Megilla. How did they extrapolate this? RebbiChiyah the son of Abin said in the name of Rebbi Yehoshuaben Karcha, [going] from slavery to freedom warrants singing,and so from death to life all the more so.Megillah 14aתנו רבנן:‏ ארבעים ושמונה נביאיםושבע נביאות נתנבאו להם לישראל,‏ולא פחתו ולא הותירו על מה שכתובבתורה,‏ חוץ ממקרא מגילה.‏ מאי דרוש?‏אמר רבי חייא בר אבין אמר רבי יהושעבן קרחה:‏ ומה מעבדות לחירות אמרינןשירה - ממיתה לחיים לא כל שכן?‏מגילה דף יד.‏The Gemara presents a rationale for the basis of the institution of Purim founded on intuitivereason; this holiday is a celebration of our transition from death to life. It would seem from thelanguage of the Gemara that in the case of Purim we were in fact considered dead, much as wewere actually slaves when we were in Egypt. Although the simple understanding of the commentis that we were faced with death, and not in fact dead, why did the Talmud describe it in this way?In addition, the cause of this "death" is puzzling. The Gemara in Megillah suggests at firstRebbi Shimon ben Yochai was asked by his students, whywere the Jews liable for death in that generation? Heresponded, say the answer yourselves! They said, becausethey derived benefit from the banquet of that evil one(Achashverosh.)Megillah 12aשאלו תלמידיו את רבי שמעון בן יוחאי:‏מפני מה נתחייבו שונאיהן של ישראלשבאותו הדור כליה?‏ אמר להם:‏ אמרואתם!‏ אמרו לו:‏ מפני שנהנו מסעודתושל אותו רשע.‏מגילה דף יב.‏While this reason does not seem to be accepted at the conclusion of the Gemara, the glaringquestion remains. How did the Gemara even consider for a moment that the enjoyment ofAchashveirosh's meal would be a cause for the destruction of the Jewish people? 1Finally, in attempting to understand the "death" of Purim, we should consider another definitionof death: poverty. The Talmud (Nedarim 64b) states that a pauper is considered dead. Here,too, we wonder, why is poverty synonymous with death?Understanding lifeTo appreciate a definition of death, one must consider an understanding of life. From a Jewishperspective, life is not defined biologically. Rather, it can be viewed as the ongoing presence of a-1See Maharsha, Megillah 12a s.v. Laasot who suggests that the food and drink at the meal were Kosher, infulfillment of the Talmud’s observation that the meal was to “the wishes of Mordechai.”19YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

connection with Hashem, the source of all life in this world. Organic virility does not define life,as the Talmud teaches:“And the dead know nothing” refers to the wicked who intheir lifetime are called dead, as it says “And you wicked onewho is to be slain, the prince of Israel” or perhaps from here,“on the word of two or three witnesses shall the dead one beput to death.” Is he not yet alive? Rather he is alreadyconsidered dead from the start.Berachot 18bוהמתים אינם יודעים מאומהרשעים שבחייהן קרויין מתים,‏שנאמר:‏ ‏(יחזקאל כ"א)‏ ואתה חלל רשענשיא ישראל.‏ ואי בעית אימא,‏ מהכא:‏‏(דברים י"ז)‏ על פי שנים עדים או ‏(עלפי)‏ שלשה עדים יומת המת.‏ חי הוא!‏אלא:‏ המת מעיקרא.‏ברכות דף יח:‏Hence, as long as one is spiritually disconnected, although they may appear alive, they are notconsidered to be truly living. Every person is endowed with this ongoing, spiritual connectionwith G-d at birth, just like the world was endowed with life when Hashem created it. This sparkof creation and life is explored by Rav Eliyahu Dessler (Israel, 1892- 1953), who examines theorigins of life and explains how we can imitate and connect with Hashem, our source of life:When God created man He made him a giver and a taker.The power to give is the greatest attribute of the Creator ofthe World, for He is merciful and bestows goodness and giveswithout receiving anything in return… And this is how manwas created, as it says “Man was created in the image ofGod” for he can be merciful, to do good and to give. But thepower to take is what man desires to draw close everything inhis reach. This urge is what is called “self-love” and is theroot of all evil.Kuntrus Hachesed Chap 1 p. 32- אלוכאשר ברא אלהים את האדם עשהו לנותןונוטל.‏ כח הנתינה הוא כח עליון ממדותיוצר הכל ברוך הוא שהוא מרחם ומטיבונותן מבלי קבל דבר תמורה.‏ ... וככהעשה את האדם ככתוב ‏"בצלם אלהיםעשה את האדם"‏ כי יוכל לרחם ולהטיבוליתן.‏ אבל כח הנטילה הוא אשר יתאוההאדם למשוך אליו את כל הבא בתחומו.‏כח זה הוא אשר יקראוהו בני אדם ‏"אהבתעצמו"‏ והוא שורש כל הרעות.‏קונטרס החסד פרק אAccording to Rav Dessler, truly imitating and connecting with G-d is achieved through the Divineattribute of giving. In this way, he explains the verse in Mishlei (15:27): מתנות יחיה“‏ ‏”,שונא (onewho despises receiving gifts will live) to mean that one will have life if they give and do not take.According to this view, Rav Chaim Shmuelevitz (Israel, 1902- 1979, Sichat Mussar 63) explainswhy an indigent person is not considered alive according to the Talmud. It is not because thepauper does not have that they are not alive. Rather it is because such a person is unable to givethat precludes them from being truly alive. One’s inability to imitate the Divinely creative, lifegiving attribute of giving means that one is tantamount to deceased.The story of PurimWhile there is a lack of clarity in the Megillah itself as to why the Jewish people were deserving ofdestruction, perhaps we can now piece together several clues.He that separates himself seeks his own desire, and snarlsagainst all sound wisdom.Mishlei 18:1לְתַאֲוָה יְבַקֵּשׁ נִפְרָד בְּכָל תּוּשִׁיָּה יִתְגַּלָּע :משלי יח:א20YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

This verse in Mishlei encapsulates the essence of desire- a solitary existence without concern forothers. Pleasure seeking leads one to a self-centered, isolated destination that leaves no room forsharing nor any notion of giving. Hence, desire is the antithesis of giving and, by definition, of life.Perhaps, the students of Rabbi Shimon Bar Yochai in the Talmud are implying that the sin of thefeast of Achashveirosh was their participation in a gluttonous affair, one that encouraged desireand selfishness. The feast itself was a hedonic event championed by an egotistical king, intowhose pleasure seeking value system the Jews were being drawn. Haman's assessment of theJews at the time may corroborate this suggestion. He describes them as ומפורד“‏ ‏,”מפוזר scatteredand disunified. This may signify more than just a geographic reality, but also a spiritualassessment. They were scattered, disparate individuals seeking their own personal interests.Esther’s response in the face of crisis is revealing as well. She responded to the decree with theultimate act of giving: sacrificing herself and her life by appearing before Achashveiroshuninvited. She charged the Jewish community not just to fast, but “ ‏-”צומו fast for me, as anact of giving and communal unity. Even the origins of the redemption are rooted in giving, asEsther gave credit to Mordechai for the capture of Bigtan and Teresh, which resulted inMordechai’s triumph over Haman.Perhaps now we can accept the literal reading of the Talmud’s statement about the institution ofPurim- that the Jews were saved from actual death. Purim is a story of metamorphosis from aself- centered people to a community of giving. This is truly a transformation from spiritualdeath, at the feast of Achashveirosh, to life, with the unification and sacrifice of a mutuallyconcerned community. It explains why Purim manifests the notion of giving in such practicalways- to enable us to become alive again each year with our acts of giving in fulfillment of thetheme of the Purim story.We can now appreciate the Talmud’s contrast between the giving of Haman and the giving ofthe Jewish community. We describe Haman as the descendent of Amalek, the spiritual nemesisof the Jewish people. While the Jewish people strive to manifest the energy of giving, imitatingG-d’s creation of the world, Amalek stands in opposition. Amalek represents the ultimate evil,which Rav Dessler explains as the attribute of taking. Historically, Amalek was the embodimentof evil as it was a parasitic band of nomads, who sought out defenseless tribes and peoples whomthey could plunder.According to the Talmud, Haman presented his offer to Achashveirosh in an ironic andduplicitous manner. Haman suggested that he was willing to give, to adopt the life force of theJewish nation, to achieve his ultimate goal of taking power, wealth and honor. Hashemresponded by noting that the quality of giving was already spoken for by the Jewish people,whose annual giving to the Beit Hamikdash sealed our destiny as a future of life. Each year, ineach generation, we have the opportunity to tap into this source of life, the spirit of giving. It isour Avodah- our mission- to celebrate the holiday of Purim with its unique Mitzvot thatexemplify this fundamental value. 2עלי2The author is grateful to Professor Leslie Newman for her helpful comments on this article.21YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Why Don't We ReciteHallel on Purim?Rabbi Joshua FlugDirector of Torah Research, Yeshiva University’s Center for the Jewish FutureOne of rituals that is noticeably absent from the celebration of Purim is the recitation of Hallel.Hallel is recited on all other holidays that involve rejoicing, including the rabbinic holiday ofChanukah. If so, why don't we recite Hallel on Purim?If so [why don't we] recite Hallel as well? R. Nachman stated: Thereading of [the Megillah] is [Purim's] Hallel. Rava stated: Itmakes sense [to recite Hallel on Pesach] and say "The servants ofG-d sing praise" and not the servants of Paroh. However, here(regarding Purim) "The servants of G-d sing praise" and not theservants of Achashverosh? We are still servants of Achashverosh.Megillah 14aאי הכי הלל נמי רב נחמן אמרקרייתא זו הלילא רבא אמרבשלמא התם הללו עבדי ה'‏ ולאעבדי פרעה אלא הכא הללו עבדיה'‏ ולא עבדי אחשורוש אכתי עבדיאחשורוש אנן.‏מגילה יד.‏According to R. Nachman, there is an inherent requirement to recite Hallel on Purim. However,that obligation is fulfilled through the reading of Megillat Esther. Rava, on the other hand, is ofthe opinion that there is no obligation to recite Hallel on Purim. 3Is R. Nachman's Position Accepted?Rambam (1138-1204) states explicitly that the reading of Megillat Esther serves as the Hallel ofPurim:The [rabbis] did not institute [recitation of] Hallel onPurim because the reading of the Megillah is its Hallel.Rambam, Hilchot Chanukah 3:6...ולא תקנו הלל בפורים שקריאת המגילה היאההלל.‏רמב"ם הל'‏ חנוכה ומגילה ג:וRabbeinu Asher (c. 1250-1327), Megillah 1:8, codifies the opinion of Rava that there is noobligation to recite Hallel on Purim.3The phrase "we are still servants of Achashverosh" seems to indicate that even Rava considered himself a servant ofAchashverosh. Shita Mekubetzet, Erchin 10b, notes a version that states "they were still servants of Achashverosh."Rashi, Megillah 14a, s.v. Akati, also implies that Rava's opinion is that there is no obligation to recite Hallel on Purimbecause at the time of the Purim miracle, the Jews were still servants of Achashverosh.22YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

R. Menachem Meiri (1249-1306), notes that there is a practical difference between theapproach of R. Nachman and the approach of Rava:It seems to me that according to this reason if one is in aplace that there is no Megillah, he should recite Hallelbecause the only reason why Hallel is not recited is thatit was replaced by the reading of the Megillah.However, there is another reason mentioned in theGemara and that is because they were still servant ofAchashverosh … and according to this reason, evenone who does not have a Megillah should not reciteHallel. The first opinion seems more logical.Meiri, Megillah 14aונראה לי לטעם זה שאם היה במקום שאין לומגלה שקורא את ההלל שהרי לא נמנעה קריאתואלא מפני שקריאת המגלה במקומו ומכל מקוםטעם אחר נאמר בה בגמרא והוא מפני שעדייןעבדי אחשורוש היו ולא יצאו מעבדות לחירותואין לשון עבדי ה'‏ נופל אלא בנס שאפשר לומרבו עבדי ה'‏ לבד כגון נס של מצרים עבדי ה'‏ ולאעבדי פרעה אבל בזו עדיין עבדי אחשורוש היוולטעם זה אף מי שאין בידו מגלה אינו קורא אתההלל וראשון נראה יותר.‏מאירי מגילה יד.‏According to R. Nachman, there is an inherent obligation to recite Hallel on Purim that can befulfilled through reading the Megillah. As such, if one has no ability to fulfill the mitzvah ofreading the Megillah, he should recite Hallel on Purim. According to Rava, there is no inherentobligation to recite Hallel on Purim. Therefore, if one is unable to fulfill the mitzvah of readingthe Megillah, there is still no requirement to recite Hallel.Meiri's comments lay the groundwork for assuming that according to R. Nachman, the laws ofPurim, and specifically, the laws of reading the Megillah reflect the obligation to recite Hallel. R.Chaim Y.D. Azulai (1724-1807), Birkei Yosef, Orach Chaim 793:4, notes that the codifiers ofJewish law do not include any requirement to recite Hallel even if one has no ability of fulfillingthe mitzvah of reading the Megillah. One must conclude that Rava's opinion is the normativeopinion and there is never a requirement to recite Hallel on Purim. However, R. Avraham S.B.Sofer (1815-1871), K'tav Sofer, Orach Chaim no. 140, notes that it is difficult to concludedefinitively that R. Nachman's opinion is rejected given that Rambam codifies the opinion of R.Nachman. He suggests that the reason why we don't find any of the codifiers requiringrecitation of Hallel when a Megillah is not available is that R. Nachman's opinion is that theinstitution to read the Megillah replaces the initial obligation to recite Hallel. Once thisinstitution took effect, even if one is in a rare situation where he cannot fulfill the mitzvah ofreading the Megillah, he does not gain by reciting Hallel because the obligation to recite Hallelno longer exists. 4 According to R. Sofer, R. Nachman's opinion doesn't necessarily have halachicsignificance and merely serves as a reason why Hallel was not instituted on Purim.R. Nachman's Position In Halachic LiteratureThere are a number of areas where R. Nachman's opinion is discussed. First, R. Moshe Sofer(1762-1839), Chatam Sofer, Orach Chaim no. 161, discusses cities where there is a doubtwhether they should celebrate Purim on the fourteenth or the fifteenth. He notes that if one4R. Sofer's explanation implies that the original obligation to recite Hallel is rabbinic in nature. His father, R. MosheSofer, presents an approach that will be discussed later, that the obligation to recite Hallel on festivals is biblical innature.23YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

assumes that the requirement to recite Hallel is of biblical origin and one also assumes that thereis an inherent requirement to recite Hallel on Purim, one must observe both days of Purim basedon the principle of safek d'oraita l'chumra (one must be stringent on matters relating to Torahlaw). If one assumes that recitation of Hallel is rabbinic in nature (or that there is no inherentrequirement to recite Hallel), one may be lenient and observe only one of the days.Second, R. Ya'akov B. Zolty (1920-1982), Mishnat Ya'avetz, Orach Chaim no. 77, notes that R.Nachman's opinion sheds light on the nature of the daytime reading of the Megillah. Tosafot,Megillah 4a, s.v. Chayav, quote the opinion of Rabbeinu Yitzchak that the daytime reading isconsidered the primary reading. Therefore, although one recites the beracha of Shehechiyanubefore the nighttime reading, one repeats the beracha at the daytime reading. Rambam, HilchotMegillah U'Chanukah 1:3, rules that one should not recite Shehechiyanu during the daytimereading.R. Zolty explains that Rambam's opinion is that the daytime reading is not the primaryfulfillment of the mitzvah of reading the Megillah. The Mishna, Megillah 20b, states that one canonly recite Hallel during the day. Therefore, it is possible that the primary impetus to institute adaytime reading was to fulfill the requirement to recite Hallel. As such, there are two aspects ofthe daytime reading, neither of which warrants recitation of Shehechiyanu. The Hallel aspectdoes not warrant a Shehechiyanu since one does not ordinarily recite Shehechiyanu on therecitation of Hallel. The inherent obligation to repeat the reading of the Megillah during thedaytime does not warrant a Shehechiyanu since the Shehechiyanu was already recited at thenighttime reading. A second recitation of Shehechiyanu is only logical according to RabbeinuYitzchak's opinion that the primary reading is during the daytime.Third, R. Moshe Sofer, Chatam Sofer, Orach Chaim no. 51, notes that there are three principlesthat ostensibly cannot coexist. 1) The Mishna's principle (Megillah 21a) that the Megillah canbe read standing or sitting. 2) The principle of Shibolei HaLeket, no. 173, codified by ShulchanAruch, Orach Chaim 422:7, that Hallel must be recited in the standing position. 3) R.Nachman's principle that reading the Megillah fulfills the requirement to recite Hallel on Purim.If one assumes that Hallel must be recited standing and that reading of the Megillah fulfills therequirement to recite Hallel, how does the Mishna allow one to read the Megillah while seated?R. Zolty, op. cit., without directly referencing Chatam Sofer's question, notes that the leniency toread the Megillah while seated may be contingent on whether one accepts R. Nachman'sopinion. Tur, Orach Chaim no. 590, rules that although one can fulfill the mitzvah if he reads theMegillah in the sitting position, ideally, one should only read the Megillah in the standingposition. Ran, Megillah 11b, s.v. HaKorei, rules that even in an ideal situation one may read theMegillah in the sitting position. R. Zolty explains that Tur's reluctance to allow reading theMegillah in the sitting position is a function of R. Nachman's opinion that reading the Megillahfulfills the requirement to recite Hallel on Purim. Since Hallel is recited in the standing position,the Megillah should ideally be read in the standing position. R. Zolty further explains that sincethe reason to read the Megillah standing is due to the obligation to recite Hallel, Tur would agreethat at the nighttime reading - which does not serve to fulfill the obligation to recite Hallel - thereis no insistence on standing for the reading of the Megillah.24YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Fourth, R. Yehudai Gaon (8 th century), Halachot Gedolot, Hilchot Megillah, writes that womenand children are not required to read the Megillah, but they are required to listen to the Megillah.Tosafot, Megillah 4a, s.v. nashim, note that according to R. Yehudai Gaon, a woman cannot readon behalf of a man because a man's obligation is to read the Megillah and a woman's obligation isto listen to the Megillah. R. Chanoch H. Eiges (1863-1941), Marcheshet 1:22, suggests that theapproach of Halachot Gedolot is based on R. Nachman's opinion. The obligation to read theMegillah is only a function of the obligation to recite Hallel. Since women are exempt fromHallel, they only have an obligation to listen to the Megillah. Therefore, R. Eiges rules that at thenighttime reading, both men and women only have an obligation to listen to the Megillah andtherefore, a woman may read on behalf of a man.R. Aryeh Z. Pomeranchik (1908-1942), Emek Beracha, Keriat HaMegillah no. 3, deduces theexact opposite conclusion. He assumes that women are obligated to recite Hallel and thereforesuggests that both men and women have an equal obligation to read the megillah during the day.Halachot Gedolot's idea only applies to the nighttime reading.Fifth, R. Yekutiel Halberstam (1905-1994), Divrei Yatziv, Orach Chaim 2:296, discusses twodifferent customs regarding when one should perform a circumcision that occurs on Purim.According to R. Yosef Karo (1488-1575), Bedek HaBayit, Yoreh De'ah no. 262, the circumcisionshould be performed after the reading of the Megillah. According to Rama (1520-1572), OrachChaim 693:4, the circumcision should take place before the reading of the Megillah.R. Halberstam suggests that these two customs may reflect the two approaches regardingrecitation of Hallel on Purim. If the reading of the Megillah serves as the recitation of Hallel, itwould not be appropriate to perform a circumcision between the Amidah and the reading of theMegillah because according to the Tosefta, Menachot 6:5, the Amidah and Hallel are inherentlylinked. If there is no requirement to recite Hallel, one may perform a circumcision between theAmidah and the reading of the Megillah. R. Halberstam adds that the custom to perform thecircumcision specifically before the reading of the Megillah may be to show that we follow theopinion of Rava that there is no requirement of Hallel on Purim.Sixth, R. Ya'akov Y. Algazi (1680-1756), Chug Ha'Aretz no. 16, discusses the law that if ShushanPurim occurs on Shabbat, those who live in a walled city read the Megillah on Friday (Mishna,Megillah 2a). R. Algazi asks: granted that one cannot read the Megillah on Shabbat, but why isn'tthere a recitation of Hallel on Shabbat, the day when Purim actually occurs? He answers that itwould cause confusion in other years. Alternatively, the reading of the Megillah on Friday servesas the Hallel for the actual day of Purim. R. Algazi's question is only applicable according to R.Nachman. According to Rava, there is no reason to entertain recitation of Hallel in such asituation.R. Yosef D. Soloveitchik (1903-1993, cited in Harerei Kedem 1:192) provides two more insightsinto how R. Nachman's position impacts the reading of the Megillah. First, Orchot Chaim,Hilchot Megillah no. 24, rules that if there is no minyan (a group of ten male adults) available,each person should read the Megillah on his own. If there is someone who is unable to read onhis own, someone may read for him and he will fulfill the mitzvah by listening. R. Avraham25YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Gombiner (c.1633-1683), Magen Avraham 689:10, explains that although the principle ofshomei'a k'oneh (the listener is like the responder) should allow one to listen to the reading of theMegillah from someone else, the reading of the Megillah is similar to tefillah (prayer). Regardingtefillah, each person must pray on his own unless it is within the context of a minyan or he doesnot know how to pray on his own.R. Soloveitchik notes that Magen Avraham's comparison of reading the Megillah to tefillah seemsto be based on the principle that reading the Megillah fulfills the obligation to recite Hallel onPurim. Since one aspect of reading the Megillah is Hallel, when there is no minyan, it ispreferable for each individual to read on his own.Second, R. Soloveitchik notes that the Hallel aspect of the reading of the Megillah explains whycertain verses of the Megillah are read by the entire congregation. Regarding Hallel, the Gemara,Sukkah 38b, states that certain portions of Hallel should be recited responsively (i.e. one personreads a verse and the rest of the congregation responds). The responsive reading of some of theverses in the Megillah serves to fulfill that requirement.26YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Making Scents of PurimRabbi Yoni LevinDirector of Programming, Beren and Wexner Kollel ElyonIn His infinite wisdom, Hashem authored the Torah, laced with countless secrets. This timelessmasterpiece alludes to episodes that would eventually greet the world, and masks personalitiesthat would alter the fate of the Jewish people. As with other characters in Tanach, Chazal searchfor a Biblical allusion to one of the heroes of the Purim story, Mordechai Hayehudi.Where is Mordechai to be found in the Torah? As it is written(Shmos 30:23) : [And you shall take for yourselves] mar deror,and the Targum [Onkelos] translates this as mira dachyia.Chullin 139bמרדכי מן התורה מנין?‏ דכתיב‏(שמות ל:כג)‏ ‏[ואתה קח לך בשמיםראש]‏ מר דרור ומתרגמינן:‏ מיראדכיא.‏חולין דף קלט:‏The specific words employed by the Torah to envelop these mysteries are of great significance;the words are meant to reveal something profound about the characters hidden behind them.The words “mar deror,” therefore, should then indicate something insightful about Mordechai.Mar deror is a spice used in making the shemen hamishcha, the holy oil used to anoint and initiatethe use of the utensils in the mishkan. What is the correlation between Mordechai and spices?What is the Torah teaching us about Mordechai’s character by concealing his name within thewords “mar deror”?The connection to havdalahMordechai is not the only Purim character likened to a spice. Esther follows suit with hersecond name, Hadassah, which the gemara (Megilah 10b) compares to a hadas.In Talmudic times, the hadas, one of the four species taken on Sukkos, was primarily used forsmelling (Sukkah 37b). In addition to its inclusion in the mitzvah of lulav on Sukkos, the hadasis also used in connection with havdalah.The custom is to use a hadas [for besamim] when possibleShulchan Aruch O”C 297:4And it is written in the Zohar that this is based on the passuk(Yeshayahu 55:13) “and in place of sarpad will rise hadas” whichprecedes the passuk (56:2) “and you shall keep the Shabbos frombeing profaned”Mishna Brurah 297:8נהגו לברך על ההדס כל היכאדאפשרשולחן ערוך או"ח רצז:דוכ"כ בזוהר וסמך לדבר ותחתהסרפד יעלה הדס וסמיך ליהשומר שבת מחללומשנה ברורה רצז:חThe rationale, explains the Tur, is that when an object is used for one mitzvah one should striveto use that item for another mitzvah (Brachos 39b), and, therefore, since the hadasim were used27YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

for the mitzvah of lulav they should also be used for the mitzvah of havdalah. Although logical,Rav Yosef Karo writes that there is a more profound meaning to the custom of using hadasim forhavdalah, but does not provide the reader with any further explanation. A further analysis of thesources will help reveal this strong link between Purim, spices, and now, havdalah as well.Fragrance is the spiritual sustenanceWhat is the source for saying hallel on Rosh Chodesh? We findthat David HaMelech hints to it in Psalm 150 by mentioningthe word ‘praise’ 12 times corresponding to the 12 months.Therefore, we repeat the last statement of praise totaling 13praises for the 13 months in the leap year.Shibolei HaLeket (172)מנין שאומרים הלל בראש חדש מצינושרמז דוד בתהלים ‏(קנ)‏ הללויה הללואל בקדשו י"ב פעמים הללו כנגד י"בחדשים ולפיכך אנו כופלים כל הנשמהעל שנה מעוברת שיש לה י"ג חדשיםועל חדש ב'‏ ימיםשיבולי הלקט קעבBut which praise corresponds to which month? The Klausenberger Rebbe, Rav Yekutial YehudaHalberstam, offers some insight. The first mention of praise corresponds to the first month of allthe months, Nisan, and the praise that includes the blowing of the shofar refers to Elul, when weblow the shofar every morning of the entire month (Shu”t Divrei Yatziv O”C 96). It would seemvery sensible that הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּ יָהּ“‏ ‏,”כל which is repeated, should correspond to themonth of Adar that gets repeated on the Jewish leap year – the very month containing Purim.What’s even more interesting is that this very pasuk, which represents the month of Adar, is alsothe source 7 of making brachos prior to smelling besamim, further highlighting the correlationbetween Purim and the nature of smell.The power of smell warrants a bracha because of the benefit and nourishment it provides thebody. But it is not the nourishment of the physical body; rather, it is to the spiritual componentof man that is nourished by a pleasant fragrance. This notion that the spiritual element of man isnourished by the breathtaking aromas emitted from the finest spices will be a key factor inunderstanding the enigma at hand.Drinking wine is like smelling!But before connecting the dots, it is imperative that an essential theme of Purim be addressed.There are seven liquids (water, dew, wine, milk, blood, honey, and oil) that make any foodsusceptible to impurity; for example, an apple that has been detached from the tree must first comein contact with one of these liquids as a prerequisite to obtaining a state of impurity. Chazal writethat each of these liquids corresponds to one of the Jewish holidays: Pesach:blood, Shavuos:milk,Rosh Hashannah:honey, Yom Kippur:dew, Sukkos:water, Chanukah:oil, and Purim:wine. Theconnection of wine to Purim needs little defense, but a connection of wine to the sense of smell‏”מיחייב איניש לבסומי“‏ would seem unfounded. Chazal issued the well-known statement of chazal(Megilah 7b), which describes the requirement to drink wine on Purim. The Aramaic word forgetting drunk is ‏’לבסומי‘‏ almost identical to the Hebrew word besamim, spices! Does this suggestthat the consumption of wine and the smelling of spices have similar effects?7Berachos 43b28YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

R’ Chanina said, anyone who can be reconciled while under theinfluence of wine has a quality of his Creator, as it is written(Bereishis 8:21) “and Hashem smelled the sweet savor”.Eruvin 65bAnd we explained earlier that smelling is like drinkingRashi ibid.אמר רבי חנינא:‏ כל המתפתה ביינויש בו מדעת קונו,‏ שנאמר וירח ה'‏את ריח הניחח וגוערובין סה:‏ואמרן לעיל דריחא דומיא דמשתייאהוא,‏רש"י שםThe word ‏,’וירח‘‏ translated as he smelled, is used to prove that wine operates as a great pacifistand peacemaker. One of the most basic themes of Purim is wine, and here too, the power ofsmell is an underlying factor.The motives of the nachash and HamanIn order to fully comprehend the unique power of smell, the malicious motives of the villain ofthe Purim story must be analyzed. What set off Haman on a tirade to annihilate the Jews? RabbiZvi Elimelech Shapira of Dinov writes in Bnei Yisaschar (Mamarei Chodesh Sivan 4) that thesense of smell was the only one of the senses unaffected by the sin of the snake in Gan Eden.Focusing in on the story of Adam and Chavah, particularly their sin and exile from Gan Eden, amention of each of the five senses can be found with the exception of the sense of smell, thusserving as a basis for Rabbi Shapira’s argument. Haman is considered by chazal to be a“descendent” of the nachash.Where is Haman found in the Torah? As it says(Bereshis 3:11) “[Have you eaten] of the tree, [that Icommanded you not to eat?]Chullin 139bהמן מן התורה מנין?‏ ‏(בראשית ג')‏ המן העץ,‏‏[אשר צויתיך לבלתי אכל ממנו אכלת:]‏חולין קלט:‏What were the motives of the nachash? The nachash argued that by eating the forbidden fruit,Chavah would transform into a heavenly creature, elevating her onto a plane with Hashem.Notwithstanding that his assertion was entirely incorrect, the nachash intended on equating allforms of creation. He desired equality, conformity, and uniformity. No individual should besuperior to the next. The nachash believed that G-d should not have full sovereign over theworld and, therefore, insisted that Chavah eat from the Tree of Knowledge hoping to equate herto the Almighty. This set of beliefs was echoed centuries later by the nachash’s “progeny”,Haman. Haman wanted every member of the kingdom to be equal, but Mordechai’s stubbornrefusal to prostrate to Haman and conform to the actions of others aggravated Hamantremendously. Haman relayed to the king the heinous crime of the JewsAnd Haman said to King Achashverosh there is one nationscattered and alone among the nations in all the states of yourkingdom, and their belief is different from other nations, and theydon’t conform to the rules of the king and it is not worthwhile forthe king to leave them.Esther 3:8ויאמר המן למלך אחשורוש ישנועם אחד מפזר ומפרד בין העמיםבכל מדינות מלכותך ודתיהם שנותמכל עם ואת דתי המלך אינם עשיםולמלך אין שוה להניחם:‏אסתר ג:ח29YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

The crime was that Mordechai did not bow down to Haman. It had nothing to do with theunique religion and culture of Klal Yisrael. Yet Haman’s complaint to Achashverosh exposedHaman’s true colors. It is apparent that Haman was opposed to Klal Yisrael’s unique, special,and sacred religion. Haman tried blurring the class lines as did his role model, the snake.The strength of smellDespite Haman’s efforts, Mordechai and Esther waged a successful war against their nemesis.What was the secret weapon that overpowered Haman? The heroes of Purim tapped into a deeplong-held arsenal untainted by the many generations of enemies. The power of smell enduredthe tactics of the snake and it was this force that ultimately dethroned Haman. The sense ofsmell earned its might by channeling sweet aromas to the neshama, providing it with spiritualnourishment and sustenance. Similar to the way the delightful aroma travels an unadulteratedpath directly to the neshama, so too Mordechai and Esther, the “mar deror” and the “"hadas,maintained a clear and moral outlook. It is because of the pure connection to the neshama thatMordechai and Esther were able to thwart Haman’s plans. They were empowered to recognizethe importance of individuality, the significance of distinctiveness, and the value of hierarchy.They recognized the difference between the sanctified and the mundane, between light anddarkness, between the Jewish people and the other nations, and between Shabbos and the rest ofthe week. It is for this reason that we incorporate the hadas in havdalah, where we mention all ofthese differences. And it is for this reason that we include the famed pasuk from Megilas Estherin havdalah ליהודים היתה אורה ושמחה וששון ויקר“‏ ", and for the Jews there was light, happinessjoy and honor.30YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Purim and Pesach: TwoHolidays, One ThemeMrs. Shira SchechterFaculty, The Frisch SchoolMadricha Ruchaniyah, Stern College for WomenEvery year as Purim approaches we already begin looking towards Pesach. Many begin cleaning,preparing menus, compiling guest lists and making sleeping arrangements, but there is actually ahalachik requirement to start preparing for Pesach on Purim. The Gemara in Pesachim 8 tells usthat one should start to review the laws of Pesach 30 days before its arrival. The MishnaBerurah 9 points out that this day on which we are required to start reviewing the laws of Pesachis indeed Purim. We therefore have a halachik obligation to start getting ready for Pesach onPurim. While this could just be a coincidence - after all, the holiday of Pesach existed longbefore there was a Purim story and Chazal learn the obligation to start preparing for Pesach 30days in advance from Moshe Rabbeinu - there seems to be a much deeper connection betweenthe two holidays.The Gemara in Megillah 10 tells us that we are required to celebrate the holidays of Purim andPesach in consecutive months in order to juxtapose the redemptions that took place on each.Therefore, during a leap year, such as the one we are in now, we celebrate Purim in Adar II andnot in Adar I, despite the usual preference to do a Mitzvah as soon as it arises. The need toconnect the two holidays, stemming from the redemption which took place on each one, seemsto indicate a strong relationship between them. Furthermore, the Gemara in Taanit 11 says thatjust as we limit our rejoicing and happiness in Av, we increase it in Adar. Rashi indicates that this8 תלמוד בבלי מסכת פסחים דף ו עמוד א׳שואלין ודורשין בהלכות הפסח קודם הפסח שלשים יום9 שולחן ערוך אורח חיים סימן תכטסעיף אשואלין בהלכות פסח קודם לפסח שלשים יוםמשנה ברורה סימן תכטא(‏ ( שואלין בהלכות פסח וכו'‏ - שהרי משה עומד בפסח ראשון ומזה ירן על כל הלכות פסח שניב(‏ ( שלשים יום - ומתחילין מיום הפורים עצמו10 תלמוד בבלי מסכת מגילה דף ו עמוד בבכל שנה ושנה.‏ רבי אליעזר ברבי יוסי סבר:‏ בכל שנה ושנה,‏ מה כל שנה ושנה אדר הסמוך לשבט - אף כאן אדר הסמוךלשבט,‏ ורבן שמעון בן גמליאל סבר:‏ בכל שנה ושנה,‏ מה כל שנה ושנה אדר הסמוך לניסן - אף כאן אדר הסמוך לניסן.‏בשלמא רבי אליעזר ברבי יוסי - מסתבר טעמא,‏ דאין מעבירין על המצות,‏ אלא רבן שמעון בן גמליאל מאי טעמא?‏רבי טבי:‏ טעמא דרבי שמעון בן גמליאל מסמך גאולה לגאולה עדיף.‏11 תלמוד בבלי מסכת תענית דף כט עמוד אכשם שמשנכנס אב ממעטין בשמחה - כך משנכנס אדר מרבין בשמחהרש"י מסכת תענית דף כט עמוד אמשנכנס אדר - ימי נסים היו לישראל:‏ פורים ופסח.‏- אמר31YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

increased level of joy continues through Purim and Pesach because of the miracles thathappened on each, a further indication that the two holidays are connected.The sources quoted above seem to indicate that the relationship between these two holidaysstems from the miraculous redemption that took place on each. At first glance, however, theredemption from Egypt and the redemption of Purim seem to be quite different. On the onehand, the redemption from Egypt was accomplished through overt miracles that clearlyindicated G-d’s intervention on behalf of His people: sticks turning into snakes, the ten plagues,the splitting of the sea and ultimately, the spectacular giving of the Torah. The redemption ofPurim, on the other hand, was just the opposite. The salvation came about through completelynatural means with no supernatural, spectacular or out of the ordinary miracles. There is noteven one mention of G-d’s name in the entire megillah, allowing one to attribute the salvation ofthe Jews on Purim to mere luck or good fortuneYet, we know that the story of Purim is not lacking miracles. It is just as rich with Divineintervention as the redemption from Egypt; the only difference is that the miracles of Purim arehidden.Perhaps the difference between these holidays is actually what connects them. Pesach, theholiday of overt miracles, and Purim, that of hidden miracles, are really two sides of the samecoin. In fact, according to the Ramban 12 the supernatural miracles of Pesach occurred so that welearn to appreciate the natural, hidden miracles which occur every day, the likes of which tookplace on Purim.The two holidays are therefore intertwined. Both are a demonstration of G-d’s role in this worldand His intervention on behalf of klal Yisrael. We needed Pesach, a time in which G-d’sinvolvement was obvious, in order to understand this about times like Purim – the quintessentialexample of hester panim, when G-d’s face is hidden. This explains the connection between thetwo holidays, specifically regarding the miracles and redemption that took place on both andwhy we are required to celebrate them in consecutive months. Perhaps this can also explain whywe start learning about Pesach on Purim. We need to see the “Pesach”, the unconstrainedrevelation of G-d, in the Purim, the hidden and concealed.Based on this understanding we can now answer three commonly asked questions that ariseregarding Purim. The first is based on a Gemara in Shabbat 13 which suggests that based on thepassuk in Shemot 19:17, 14 G-d held Har Sinai over the heads of the Jewish people andthreatened to kill them if they did not except the Torah. The Gemara states that while the Jews12 רמב"ן שמות יג:טזומן הנסים הגדולים המפורסמים אדם מודה בנסים הנסתרים שהם יסוד התורה כלה13 תלמוד בבלי מסכת שבת דף פח עמוד אויתיצבו בתחתית ההר,‏ אמר רב אבדימי בר חמא בר חסא:‏ מלמד שכפה הקדוש ברוך הוא עליהם את ההר כגיגית,‏ ואמרלהם:‏ אם אתם מקבלים התורה ואם לאו - שם תהא קבורתכם.‏ אמר רב אחא בר יעקב:‏ מכאן מודעא רבהלאורייתא.‏ ‏(רש"י מודעא רבה - שאם יזמינם לדין למה לא קיימתם מה שקבלתם עליכם - יש להם תשובה,‏ שקבלוה- מוטב,‏באונס)‏ אמר רבא:‏ אף על פי כן,‏ הדור קבלוה בימי אחשורוש.‏ דכתיב ‏(אסתר ט)‏ קימו וקבלו היהודים,‏ קיימו מה שקיבלוכבר ‏(רש"י בימי אחשורוש- מאהבת הנס שנעשה להם).‏14and they stood at the bottom of the mountain ‏,ויתיצבו בתחתית ההר32YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

ר(‏were forced to accept the Torah at Har Sinai, during the time of Purim they demonstrated awilling acceptance of the Torah.Many are bothered by this Gemara and numerous explanations have been given in order tounderstand the meaning of a forced acceptance at Har Sinai versus a willing acceptance centurieslater in the kingdom of Achashverosh. The Maharal 15 explains that the re-acceptance of theTorah on Purim was demonstrated by the addition of a mitzvah, namely the reading of themegillah. He reasons that if the Jews added a mitzvah, then by definition they willingly acceptedthe first 613. But how are we to understand the meaning of forced acceptance of the Torah inthe first place – did they not say ונשמע ‏,נעשה we will do and we will listen, accepting the Torahon blind faith and vowing to keep it’s laws before even knowing what was written inside? Basedon our understanding of the difference between Purim and Pesach, we can understand how theywere “forced” to accept the Torah during the time of yetziat Mitzrayim, while they willinglyaccepted it on Purim. The Meshech Chochmah 16 explains that the Jews were “forced” to acceptthe Torah in the sense that G-d had revealed Himself so clearly to them that it was obvious thataccepting His Torah was the right thing to do; Essentially that had no choice. Purim, however,was a time of hester panim. G-d’s face was hidden, one could easily have concluded that G-dplayed no role in the story. Therefore, accepting the Torah at that time was considered a willingacceptance. The Jews at the time were able to recognize G-d’s hand and chose to embrace Himdespite the fact that He remained hidden.The second question stems from a comment in the Rambam 17 , based on a Gemara Yerushalmi 18 ,which says that in the times of Mashiach all of the books of Neviim and Ketuvim will be nullifiedexcept for Megillat Esther. The Raavad modifies his statement and says that what this means isthat there will be no obligation to read any of them publicly aside from Esther. The Medrash 19makes a similar statement in which it states that in the future all of the holidays that we celebrate15 מהר"ל אור חדש עמוד מזהדר קבלוהו בימי אחשורוש כי כאשר הוסיפו במצות מקרא מגילה ודבר זה כמו הוספה וכמו שאמרו בפ"ק דמגילה ‏(יד,‏ א)‏מ"ח נביאים ושבע נביאות עמדו לישראל וכולם לא פחתו ולא הוסיפו על התורה אפילו אות אחת חוץ ממקרא מגילה...‏וכאשר יש כאן הוספה א"כ העיקר קודם,‏ ולפיכך כאשר קיבלו מעצמם ההוספה הזאת שהוא מקרא מגילה בזה קבלו כלהתורה שהיא ראשונה ‏(שבת שם)‏ ובתוספת נמצא העיקר מק"ו,‏ וא"כ מעתה אין כאן מודעא כלל ולפיכך אמרו ‏(מגילה טז,‏ב)‏ ‏(אסתר ח,‏ ט)‏ ליהודים היתה אורה זו תורה,‏ אע"ג שכבר היה להם התורה מסיני מ"מ צריך שלא היה כאן מודעא רבהלאורייתא ומה שאין כאן מודעא זה היה על ידי מקרא מגילה כאשר קבלו מדעתם מקרא מגילה16 משך חכמה,‏ ' מאיר שמחה מדווינסק)‏ שמות יט:יזמלמד שכפה עליהם הר כגיגית.‏ פירוש:‏ שהראה להם כבוד ה'‏ בהקיץ ובהתגלות נפלאה,‏ עד כי ממש בטלה בחירתםהטבעי,‏ ויצאה נשמתם מהשגת כבוד ה'‏ והיו מוכרחים כמלאכים בלא הבדל,‏ וראו כי כל הנבראים תלוי רק בקבלת התורה17 רמב"ם הלכות מגילה וחנוכה פרק ב הלכה יחכל ספרי הנביאים וכל הכתובים עתידין ליבטל לימות המשיח ה חוץ ממגילת אסתר הרי היא קיימת כחמשה חומשי תורהוכהלכות של תורה שבעל פה שאינן בטלין לעולם,‏ ואע"פ שכל זכרון הצרות יבטל שנאמר ‏(ישעיהו ס"ה)‏ כי נשכחו הצרותהראשונות וכי נסתרו מעיני,‏ ימי הפורים לא יבטלו שנאמר ‏(אסתר ט')‏ וימי הפורים האלה לא יעברו מתוך היהודים וזכרםלא יסוף מזרעם.‏ השגת הראב"ד כל ספרי הנביאים והכתובים עתידין ליבטל.‏ א"א דבר הדיוטות הוא זה,‏ כי לא יבטלספר מכל הספרים שאין ספר שאין בו למוד,‏ אבל כך אמרו אפילו יבטלו שאר ספרים מלקרות בהם מגילה לא תבטלמלקרות אותה בצבור18 תלמוד ירושלמי מסכת מגילה פרק א דף ע טור ד ‏/ה"הר'‏ יוחנן ורבי שמעון בן לקיש רבי יוחנן אמר הנביאים והכתובים עתידין ליבטל וחמשת סיפרי תורה אינן עתידין ליבטל...‏רבי שמעון בן לקיש אמר אף מגילת אסתר והלכות אינן עתידין ליבטל19 מדרש משלי ‏(בובר)‏ פרשה ט ד"ה ‏[ב]‏ טבחה טבחה‏...שכל המועדים עתידים בטלים,‏ וימי הפורים ‏[אינם בטלים לעולם,‏ שנאמר וימי הפורים]‏ האלה לא יעברו מתוך היהודים‏(אסתר ט כח).‏ אמר ר'‏ אלעזר אף יום הכפורים אינו בטל לעולם,‏ שנאמר והיתה זאת לכם לחקת עולם לכפר על בני ישראלמכל חטאתם אחת בשנה ‏(ויקרא טז לד).‏-33YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

will be void except for Purim. What is it about Megillat Esther and the holiday of Purim thatmake them different than the other books in Nach and the other holidays? Why is it that even inthe times of Mashiach when all other holidays and all other books will be void to a certain extent,the holiday of Purim and the book of Esther will remain?Rav Yitzchak Mirski, in his sefer Hegyonai Halacha 20 , explains that the reason Megillat Estherwill not be nullified is because it contains the real acceptance of the Torah. What about thecelebration of the holiday of Purim itself? The Maharal 21 explains the reason as follows. All theother holidays were instituted as a remembrance of the exodus from Egypt, and since during thetimes of Mashiach, yetziat Mitzrayim will no longer be our focus, we do not need to celebratethese holidays. The future redemption will either be fresher in our minds or will contain openmiracles that are so spectacular that they will replace the ones which took place earlier, renderingunnecessary the remembrance of those initial miracles. While the holidays which wereinstituted in order to commemorate yetziat Mitzrayim will be overshadowed by the newredemption, the message of Purim, seeing G-d’s hand in the natural, is an eternal one. Or, as RavBaruch Halevi Epstein 22 writes, in the future the supernatural miracles commemorated on otherholidays will cease to occur, but the type of miracles that took place on Purim, natural ones,never cease to exist and therefore what we commemorate on Purim is a message for eternity.The final question is based on another Gemara in Megillah 23 which discusses the question ofwhy Hallel, verses of praise and thanks to G-d, is not recited on Purim, when we were saved fromannihilation, while on Pesach, when we were saved only from slavery, we do say Hallel. Three-20 ר'‏ יצחק מירסקי-‏ הגיוני הלכה חלק א 271כיוון שראינו שבמגילת אסתר כתובה קבלת התורה,‏ על כן אי אפשר לה למגילה שתיבטל.‏ שאם תיבטל,‏ תיבטל עמה קבלתהתורה.‏ ובדבר הזה שונה מגילת אסתר משאר הנביאים.‏ שהללו לא באו אלא לגלות רמזי התורה,‏ ומגילת אסתר הרי היאכתורה עצמה,‏ שבאה לגלות שישראל קיבלו על עצמם תורה שבכתב מרצון.‏21 מהר"ל,‏ אור חדשכי לעתיד יהיה שעבוד מלכויות עיקר,‏ ויציאת מצרים טפל ולפיכך כל המועדים אשר הם זכר ליציאת מצרים בלבד והםטפלים לשעבוד מלכויות,‏ שייך לומר שיהיה ביטול למועדים,‏ כאשר אינם עיקר,‏ אבל פורים אינו זכר ליציאת מצרים – דברזה לא יהיה בטל22 ברוך שאמר ר'‏ ברוך הלוי עפשטיין – בפיוט לפרשת זכור... מה יתרון פורים על נסי כל מועדי השנה אשר הופיעו בהוד הדרת יפעת אלקות,‏ כמו בפסח...‏ ובשבועות...‏ ובסוכות...‏והם היו נסים גלויים ונחלטים,‏ בעוד אשר המאורע בפורים בה בעת שנחשבת למאמינים לנס,‏ בעת ההיא נחשבת לבלתימאמינים למאורע טבעית מהליכות עולמם של מלכים ושרים...‏ ואין כל מופת חותך ומכריע...‏ והנה עם כל זה אומר מפורששנס זה עומד למעלה מכל נסי מועדי השנה,‏ עד אשר גם אם יבטלו,‏ יבטלו הם,‏ וימי הפורים לא יבטלו,‏ ובהשקפה ראשונהאין קץ לפליאה.‏אך על האמת,‏ היא נותנת,‏ כי יען שנס פורים לא היה בולט ומכריע,‏ יהיה עלוט במהלך טבעי כמו שבארנו,‏ מפני זה גופאגדולה מעלתו שלא יבלט,‏ ונבאר דברינו:‏כי הנה אף אם בהמשך הזמנים פסקו נסים גלויים להתראות בישראל,‏ אבל נסים נסתרים העלוטים במהלך טבעי,‏ כמו נספורים,‏ כמו שבארנו,‏ נסים כאלה לעולם לא יפסקו ולא יבטלו,‏ כאשר יווכח זה האיש המסתכל בעין עמוקה וברגש חושיבהליכות עולם בכלל ובהליכות עולמם של ישראל בפרט,‏ אשר זה כאלפים שנה חי חיי נדודים ומרודים ומצבו בין האומותהוא בערך מצב כבשה אחת בין שבעים זאבים,‏ כפי שידוע וגם נראה לכל,‏ ואחר כל אלה חי חי הוא,‏ האין בזה מעשה נסיםהעלוטים במעטה טבעי?‏וזה היא כונת המאמר ואם כל מועדים יהיו בטלים ימי פורים לא נבטלים,‏ וזה מוסב לא על גופי המועדים,‏ אשר הם באמתלא יבטלו,‏ אך מוסב על נסי כל המועדים,‏ כלומר,‏ נסים גלויים,‏ אשר עתה לא נזכה להם,‏ אבל נסים העלוטים ועטופיםבמעה טבע,‏ כמו נס פורים,‏ כמו שבארנו – נסים כאלה עד עולם לא יבטלו...‏23 תלמוד בבלי מסכת מגילה דף יד עמוד אאמר רבי חייא בר אבין אמר רבי יהושע בן קרחה:‏ ומה מעבדות לחירות אמרינן שירה - ממיתה לחיים לא כל שכן?‏ - איהכי הלל נמי נימא!‏ - לפי שאין אומרים הלל על נס שבחוצה לארץ...‏רב נחמן אמר:‏ קרייתא זו הלילארבא אמר:‏ בשלמא התם ‏(תהלים קי"ג)‏ הללו עבדי ה'‏ - ולא עבדי פרעה,‏ אלא הכא - הללו עבדי ה'‏ ולא עבדי אחשורוש?‏אכתי עבדי אחשורוש אנן.‏34YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

answers are given to this question in the Gemara. The first answer is that Hallel is not recited onmiracles that took place outside of Israel once the land had been acquired and settled. Thesecond answer given is that the recitation of the megillah itself takes the place of the recitation ofאכתי עבדי Hallel. Finally, the Gemara suggests that we do not say Hallel on Purim becausethe redemption was not complete since the Jews remained under the control of ‏,אחשורוש אנןAchashverosh. The Rambam 24 follows the second approach, claiming that the reading of themegillah is the Hallel of Purim. In other words, we do say Hallel on Purim, only a different kindof Hallel. Rabbi Soloveitchik 25 explained that there are two different types of Hallel, what herefers to as Hallel Hamitzri and Hallel D’Psukei D’zimra. Hallel Hamitzri is that we usually referto as Hallel, the verses we recite on Rosh Chodesh and the holidays. This type of Hallel is saidfor obvious supernatural miracles such as those of the holiday of Pesach. Hallel D’PsukeiD’zimra, on the other hand, is what is recited when it comes to hidden miracles. It would beinappropriate to say Hallel Hamitzri on Purim because there were no supernatural miracles thatoccurred on that day. Instead, we say a Hallel that reflects the miracles of the day, namely weread the megillah which makes no obvious mention of G-d or his divine intervention. The Ravtakes this one step further and suggests that the fact that we read the megillah as Hallel on Purimteaches us that not only are we are required to recite Hallel and thank G-d for the open miracles,but we are equally obligated to recognize and praise Him for the hidden and natural miracles.While the redemption and miracles of Purim and Pesach are very much related, they still remainquite different. The redemption of Pesach was a complete, irreversible one, while following theredemption of Purim- עבדי אחשורוש אנן ‏.אכתי We were still under the control of Achashverosh.Indeed, there are even halachik implications of this difference. For example, the Gemara 26concludes that Purim is not considered a yom tov and therefore there is no prohibition of doingwork on Purim. Furthermore, the rejoicing on Purim applies only at the seudah, the festive mealeaten on Purim day, but there is no mitzvah to rejoice the rest of the day 27 . Finally, while on24 רמב"ם הלכות מגילה וחנוכה פרק ג הלכה ו‏...ולא תקנו הלל בפורים שקריאת המגילה היא ההלל25Shiur HaRav Soloveitchik ZT”L on Inyana D’Megilas EstherThere are 2 forms of Hallel: Hallel Hamitzri and Hallel D’Psukei D’zimra…Hallel Hamitzri was not instituted on Purim because Purim is the miracle of v’atah kadosh, when Hashem is hiddenand there are no supernatural miracles…The Megillah is also a sefer and a great book of Jewish history that contains a fundamental principle of Judaism, thatJews recite Hallel not only on supernatural miracles as described in Hallel Hamitzri, but also on natural invisiblemiracles as seen in retrospect in the story of Megillat Esther.26 תלמוד בבלי מסכת מגילה דף ה עמוד ב‏...והתני רב יוסף:‏ שמחה ומשתה ויום טוב,‏ שמחה - מלמד שאסורים בהספד,‏ משתה - מלמד שאסור בתענית,‏ ויום טוב -מלמד שאסור בעשיית מלאכה!‏‏...רבה בריה דרבא אמר:‏ אפילו תימא ביומיה,‏ הספד ותענית - קבילו עלייהו,‏ מלאכה לא קבילו עלייהו.‏ דמעיקרא כתיבשמחה ומשתה ויום טוב,‏ ולבסוף כתיב לעשות אותם ימי משתה ושמחה,‏ ואילו יום טוב לא כתיב.‏רש"י מסכת מגילה דף ה עמוד ב‏...ההוא קרא דכתיב שמחה ומשתה ויום טוב כתיב מעיקרא,‏ קודם קבלה,‏ אבל בשעת קבלה - לא קיבלו עליהן אלא שמחהומשתה,‏ לאוסרן בהספד ותענית,‏ אבל יום טוב לא קיבלו עליהן.‏27 משנת יעבץ – ר'‏ יעקב בצלאל ז'ולטי – סימן ע"ט:‏ מצות משתה ושמחה בפורים‏...והנה לכאורה צריך עיון דלמה שינה הכתוב,‏ דמעיקרא כתיב ‏"שמחה ומשתה ויום טוב",‏ הרי כתיב שמחה לפני משתה,‏ואחרי כן כתיב ימי ‏"משתה ושמחה,"‏ משתה לפני שמחה.‏ ואשר נראה לומר דמעיקרא שבקשו לעשות ימי הפורים ליוםטוב שאסור במלאכה,‏ אם כן מה שיש חובת שמחה בפורים הוא מתורת יום טוב,‏ כמו ביום טוב של תורה דכתיב ‏"ושמחתבחגך",‏ והיינו שהחיוב שמחה הוא חובת היום של פורים,‏ ואינו תלוי בשעת קיום המשתה בפורים,‏ ולהכי כתיב ‏"שמחה35YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Purim the mitzvah of rejoicing involves drinking and getting drunk, on yom tov there is aprohibition against getting drunk 28 . Rabbi Soloveitchik 29 explained that what accounts for thesedifferences, is that the redemption on Purim was not complete.On Purim we begin learning about Pesach. On the one hand, Purim completes the message ofPesach. We learn to recognize the hand of G-d that was so clear in the miracles of Pesach in theordinary miracles that take place each and every day. We take the recognition of G-d’srevelation on Pesach to the next level, and see the “Pesach” in Purim. On the other hand, welook to redemption of Pesach and realize that the redemption on Purim was not complete, andthat we continue to be in a situation of incomplete redemption to this day. By internalizing themessage of Pesach and Purim, and using it to strengthen our belief in G-d through a recognitionof His hand in everything, may we merit the coming of the final, complete redemption; one thatwill be so great it will overshadow even the miracles of yetziat Mitzrayim.ומשתה ויום טוב"‏ היינו שמחה לפני המשתה,‏ שהרי חיוב השמחה שיש בפורים הוא חובת היום מתורת יום טוב,‏ וגם לפניהמשתה יש חובת שמחה.‏ אבל בשעת קבלה שלא קיבלו עליהן יום טוב,‏ אלא משתה ושמחה,‏ אם כן עיקר הדין שמחה שישבפורים,‏ הוא לא חובת היום של פורים,‏ שהוא יום שמחה,‏ אלא שהוא דין במשתה של פורים,‏ שצריך לעשות משתה שיש בושמחה,‏ והיינו שקיום השמחה הוא בשעת המשתה,‏ כלומר משתה שיש בו שמחה,‏ ומשום הכי כתיב ימי ‏"משתה ושמחה",‏משתה לפני השמחה,‏ שהרי קיום השמחה הוא רק בשעת המשתה.‏28 רמב"ם הלכות מגילה וחנוכה פרק ב הלכה טוכיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו,‏ ושותה יין עד שישתכר וירדם בשכרות.‏רמב"ם הלכות יום טוב פרק ו הלכה ככשאדם אוכל ושותה ושמח ברגל לא ימשך ביין מ ובשחוק ובקלות ראש ויאמר שכל מי שיוסיף בזה ירבה במצות שמחה,‏שהשכרות והשחוק הרבה וקלות הראש אינה שמחה אלא הוללות וסכלות ולא נצטוינו על ההוללות והסכלות אלא עלהשמחה שיש בה עבודת יוצר הכל שנאמר ‏(דברים כ"ח)‏ תחת אשר לא עבדת את ה'‏ אלהיך בשמחה ובטוב לבב ‏(מרב כל)‏ האלמדת שהעבודה בשמחה,‏ואי אפשר לעבוד את השם לא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שכרות.‏29Days of Deliverance, Rabbi Joseph B. Soloveitchik, “The Joy of Purim”What is strange is that we know the mitzvah of rejoicing is applicable not only to Purim, but to the Shalosh Regalim,the Three Pilgrimage Festivals, as well. Yet we have never come across a law or norm that would require a person tobecome drunk on Passover, Shavuot, or Sukkot. To the contrary, Maimonides emphasizes that we should not getdrunk on a festival…Take into consideration Ahasuerus and his changing moods. He killed his beautiful queen at the suggestion ofMemucan, who was Haman (Megillah 12b). A few months later, he killed Haman at the suggestion of his new,beautiful queen, Esther. He was unstable. No one could be confident that the next day he would not demoteMordechai and appoint a new Haman. There was not sense of security. The miracle was incomplete. There washatzalah, salvation, but no ge’ullah, redemption.That which happened on Pesach and Shavuot changed the people. On Pesach, the bondman became a freeman.The people who were previously committed to the fleshpots of Egypt became an elected community, a covenantalcommunity. The same happened on Shavuot. On Sukkot, we portray the sojourn in the wilderness. Again, we arecelebrating the gradual change that came over the people… What happened on Pesach, Shavuot and Sukkot waspermanent. No galut, or exile, or political change; no Ahasuerus could undo what happened… What happened onPurim was not of permanent nature. They were saved, of course. However, no one could guarantee that the nextday the same story would not repeat itself.Of course, we have to celebrate the miracle. But there is no guarantee, no security. That is why Hazal did notintroduce the concept of simhah as it was recommended by the Torah Vis-à-vis the Three Festivals. Rather, theyintroduced a different concept of simhah - gaiety, fun, which is just “acting” and is not sincere. The concept of lifneiHashem was not applied to Purim…The victory is not final; the triumph is not decisive; a repetition possible. That is why we cannot equate thecelebration of Purim with simhat ha-regel, the joy of the Festival.36YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Purim: The OtherDay of RestRabbi Tzvi SinenskyRabbi, Albert Einstein College of Medicine Community ShulIf I were to ask why we celebrate Purim on the fourteenth of Adar, you might answer that on thatday we defeated our enemies. And if I were to ask why the residents of walled cities celebratePurim on the fifteenth, you might answer similarly that the residents of Shushan only defeatedtheir combatants on the fifteenth.But if we examine the text of the Megilla carefully it becomes clear that the Jews were notvictorious on the fourteenth or fifteenth but on the thirteenth and fourteenth, respectively. Why,then, do we celebrate Purim on the fourteenth and fifteenth of Adar? The Megilla explains:The Jews of Shushan also gathered on the fourteenth day of themonth of Adar. In Shushan they killed 300 men, yet they didnot extend their hands to take the spoils. The other Jews in theking’s provinces gathered and defended their lives. They restedfrom their enemies and killed among their haters 75,000 men,yet they did not extend their hands to take the spoils. [All thistook place] on the thirteenth day of the month of Adar. On thefourteenth of that month they rested, and made it a day offeasting and joy. The Jews in Shushan gathered on thethirteenth and fourteenth of that month. On the fifteenth ofthat month they rested, and made it a day of feasting andjoy. Therefore the Jews who dwelled in unwalled cities observethe fourteenth day of the month of Adar with joy, feasting,Yom Tov, and sending portions from a man to his friend.Esther 9:15-19ויקהלו היהודים אשר בשושן גם ביוםארבעה עשר לחדש אדר ויהרגו בשושןשלש מאות איש ובבזה לא שלחו אתידם:‏ ושאר היהודים אשר במדינותהמלך נקהלו ועמד על נפשם ונוחמאיביהם והרג בשנאיהם חמשהושבעים אלף ובבזה לא שלחו את ידם:‏ביום שלשה עשר לחדש אדר ונוחבארבעה עשר בו ועשה אתו יום משתהושמחה:‏ והיהודים אשר בשושן נקהלובשלשה עשר בו ובארבעה עשר בו ונוחבחמשה עשר בו ועשה אתו יום משתהושמחה:‏ על כן היהודים הפרזיםהישבים בערי הפרזות עשים את יוםארבעה עשר לחדש אדר שמחה ומשתהויום טוב ומשלוח מנות איש לרעהו:‏אסתר ט:טו-יטThe Megilla states clearly that the date of Purim corresponds not to the day of the triumph butto the day the Jews rested from battle. 3030Interestingly, we encounter Purim as “the day of rest” in another context. The Mishnah (Megilla 2a) states thatthe residents of towns may read the Megilla on a number of dates including the thirteenth of Adar. The Gemaraexplains that this date does not require a scriptural source for it and can be derived from pure logic, as the thirteenthof Adar is “z’man kehila lakol,” “a time of gathering for all.” In what sense is the thirteenth a day of gathering, and37YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

Ignoring the military victory seems quite unusual. After all, Purim ostensibly celebrates themiraculous triumph over our enemies, which unfolded on the thirteenth and fourteenth! Incontrast, for example, Shevi’i shel Pesach is celebrated on the seventh day of Pesach, the very dayour Egyptian tormentors drowned in the sea. Why then was Purim not similarly established onthe day we defeated our enemies? Why do we celebrate the rest, as opposed to the victory? 31Marking the Downfall of Our EnemiesIn his Meshech Chochmah (Shemot 12:16), Rabbi Meir Simcha of Dvinsk offers a beautifulapproach to Purim. Building upon the famous Midrash (Yalkut Shimoni Beshalach 233) inwhich Hashem forbids the angels from reciting shira upon keriat yam suf because "" , “My creations are drowning in the sea and you sing mypraises before me?” R. Meir Simcha posits that we celebrate the day of rest on Purim to stressthat we commemorate not the destruction of the enemy but the salvation of klal yisrael.מעשי ידיטובעים בים ואתם אומרים שירה לפניR. Meir Simcha further continues that we encounter the same phenomenon in connection withChanukah and Pesach, which similarly commemorate military victories. Lighting the Menorahhighlights only the miracle of the oil, the rededication of the Temple and Hashem’s providence– not the military victory – so as to avoid the possible misunderstanding that we celebrate thedownfall of the Syrian-Greeks.The Meshech Chochmah advances a similar thesis regarding Shevi’i shel Pesach. It seemspuzzling that Hashem instructed the Jews when they still remained in Egypt to abstain frommelacha on the seventh day:Seven days you shall eat Matzah. But on the first day you shalldestroy leavened bread from your homes. For anyone who shallשבעת ימים מצות תאכלו אך ביוםהראשון תשביתו שאר מבתיכם כי כלof Adar is “z’man kehila lakol,” “a time of gathering for all.” In what sense is the thirteenth a day of gathering, andhow does that justify reading the Megilla on that date? Rabbenu Tam (quoted in Rosh 1:1, Ran 1b be’Alfas)interprets this phrase to mean that the Jews gathered and fasted before they went out to war (according to RabbenuTam this Gemara in fact provides a Talmudic source for Ta’anit Esther), whereas Rashi (2a s.v. z’man) explains thaton the thirteenth the Jews who had gathered for battle vanquished the enemy.At first glance Rashi’s explanation appears quite reasonable. The Ran (1b be’Alfas), however, rejects thisinterpretation, based on Tosafot who argue that the matter does not depend on war; rather, the Megilla made itdependent upon resting. Tosafot’s argument echoes the pesukim in the Megilla, which relate that Purim was in factestablished not on the day of victory but on the day of rest.Rashi would presumably answer that although the original date of Purim was set on the day of rest, the day of war issufficiently important to justify setting that date as an alternative for reading the Megilla. Thus Tosafot maintainsthat the final day of battle is completely irrelevant, whereas Rashi holds that it remains significant, albeit on asecondary level.It is also interesting to note that the debate between Rashi and Tosafot seems to play out in the Talmud Yerushalmi(Megilla 1:1). At first the Yerushalmi claims that pure logic does not dictate reading the Megilla on the thirteenth,as it is the anniversary of the war and not the day of rest. Rather, we require a passuk to justify reading the Megilla onthis date. This follows the logic of Tosafot. However, the Yerushalmi’s conclusion seems to side with Rashi, arguingthat the victory on the battlefield is at least sufficient to justify reading the Megilla on the thirteenth.31For an interesting approach to this problem see Rabbi Yehuda Shaviv, which is available on Yeshivat Har Etzion’sVirtual Beit Midrash at http://vbm-torah.org/purim/pur58-ys.htm. Rav Shaviv links “menucha” on Purim to therest of Shabbat and especially to that of the messianic era, which will follow the destruction of Amalek.38YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

e cut off from Israel. And on the first day shall be a holyconvocation. And on the seventh day shall be a holy convocationto you. No work shall be performed on them, with the exceptionof any work performed for enjoyment – that alone may beperformed for you.Shemot 12:15-16מישראל מיום הראשן עד יום השבעי:‏וביום הראשון מקרא קדש וביוםהשביעי מקרא קדש יהיה לכם כלמלאכה לא יעשה בהם אך אשר יאכללכל נפש הוא לבדו יעשה לכם:‏שמות יב:טו-טזFirst, the sea had not yet split, so the day remained bereft of any historical significance! Second,the Gemara asserts (Pesachim 96b) that during the first year of Pesach the prohibition ofchametz was limited to the first day. As many acharonim note (Tzlach Pesachim 37b and others),we may similarly assume that there was no issur melacha on the seventh day. If so, why wouldHashem instruct the Jews now that Shevi’i shel Pesach would be holy? The day’s status would notbe in effect until future years?! In light of the above, the answer is clear. Hashem intentionallyinstructed the Jews about the seventh day before the splitting of the sea, so as to stress that we do notcelebrate the seventh day due to the drowning of the Egyptians but irrespective of that event. 32 For thisreason Hashem commanded the observance of Shevi’i shel Pesach now: the profound message ofahavat ha-beriyot, love of all human beings, is so crucial that Hashem taught that formativelesson even before the holiday was to be observed. 33R. Meir Simcha also utilizes this approach to explain an intriguing ma’amar Chazal. The Gemara(Megilla 7a) records a dialogue between Esther and the contemporary rabbis, in which Estherargues that Purim should be established as a permanent holiday. The rabbis hesitate, expressingthe concern that " ", “you will thereby stir jealousy among the othernations.” The Meshech Chochmah understands the rabbis to be worried that celebrating theJews’ military supremacy might lead to an increase in anti-Semitism. 34 How would Estherrespond to the rabbis’ seemingly legitimate concern? R. Meir Simcha explains that there wouldקנאה את מעוררת בין האומות32R. Meir Simcha does not account for the uniqueness of the seventh day. Perhaps he would assert as a generalprinciple that the first and last day of a yom tov is celebrated as “mikra kodesh.” According to this approach, Shevi’ishel Pesach would be quite similar to Shmini Atzeret. This connection is reinforced by the language of the passuk inParshat Re’eh (Devarim 16:8), " ". Indeed,Ramban and Rabbenu Bachaye (ibid.) link Shevi’i shel Pesach and Shmini Atzeret. It should be noted, however, thatmany commentators, including Ibn Ezra and Rabbenu Bachaye (Shemot 12:16), clearly reject the MeshechChochmah’s thesis, instead linking the issur melacha on Shevi’i shel Pesach to the events of keriat yam suf.33We can raise an obvious question on the Meshech Chochmah’s thesis: Why then do we not celebrate the last dayof yom tov on the eighth day instead of the seventh, in keeping with the model of Purim? Two answers come tomind. First, whereas on Purim the Jews did not rest until the following day because they needed to return homefrom the battlefield, on Pesach it is reasonable to assume that the Jews rested on the seventh day itself. Second, aswe discussed in the previous footnote, according to R. Meir Simcha there was an entirely different reason thatShevi’i shel Pesach was established on that date. Apparently this reasoning could not be overridden by the concernששת ימים תאכל מצות וביום השביעי עצרת לה'‏ אלקיך לא תעשה מלאכהfor the enemy’s downfall. Therefore Hashem chose to convey the message of " " in ways otherthan by delaying the holiday.34This reading fits nicely with Rashi (s.v. kinah), who, in explaining the Chachamim’s concern, specifically stressesthat the potential spike in anti-Semitism will be due to the nations’ perception that " ", “we arehappy to mark their downfall.”מעשי ידי טובעים ביםשמחים להזכיר מפלתן39YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

e no increase in anti-Semitism because the holiday celebrates not the victory per se but thesalvation of the Jewish people. 35A possible support for the Meshech Chochmah’s interpretation appears toward the end of theMegilla (9:30), where Mordechai sends a letter conveying " ", “words of peace andtruth.” Perhaps the Megilla indicates that Mordechai went out of his way to stress the peacefulnature of the holiday. We can similarly account for the closing words of the Megilla, whichcuriously describe Mordechai as " ", “seeking good for his nationand speaking peace to all his progeny.” What does it mean that Mordechai spoke peace to hisprogeny, and how is it different from seeking the good of his nation? It is especially curious that thefinal words of the Megilla are left ambiguous. We can suggest that the Megilla closes by stressingthat despite his powerful position, and despite having instituted the holiday of Purim, Mordechaiwent out of his way to stress the fundamentally peaceful message of Purim and the Megilla. 36דברי שלום ואמתדורש טוב לעמו ודובר שלום לכל זרעוProactive CelebrationWe can offer a second approach: the “day of rest” motif underscores a fundamental insightspecific to the nature of Purim. Megillat Esther stresses that the Jews accepted Mordechai’s edictto establish the days of Purim (9:23,27). Moreover, it seems that it was the “amcha,” theEveryman, who named the holiday “Purim” (9:26). As mentioned, the Gemara (Megilla 7a)records Esther’s attempts to establish Purim as a holiday not only for that year but for all futuregenerations. Indeed, she eventually succeeded in convincing the rabbis to establish Purim. TheJews were not only passive recipients of Hashem’s benevolence; they responded to the salvation byactively participating in the institution the holiday. In the striking phraseology of the Megilla, "" , “the Jews accepted that which they had already begun to perform.”וקבלהיהודים את אשר החלו לעשותA similar theme emerges from Ramban’s thesis as to why residents of unwalled cities celebratePurim on the fourteenth, a day earlier than residents of walled cities. Ramban explains that thoseresiding in unwalled cities were particularly vulnerable and therefore found themselves in greaterdanger than their brethren. In appreciation for their salvation the residents of these citiescelebrated a Yom Tov:And afterward during subsequent years, the residents of theunwalled cities stood and of their own volition observed thefourteenth day with happiness, feasting and Yom Tov. But theresidents of the walled cities did nothing, for the miracle wasgreater in the unwalled cities, and they were in greater danger.Ramban Megilla 2aולאחר מיכן בשנים הבאות עמדו פרזיםונהוג מעצמן לעשות יום ארבעה עשרשמחה ומשתה ויום טוב.‏ אבל מוקפיןלא עשו כלום לפי שהיה הנס גדולבפרזים והיה עליהם ‏[הסכנה]‏ יותר.‏רמב"ן מגילה ב.‏35Despite its creativity, however, R. Meir Simcha’s interpretation of the Gemara seems rather difficult, as in the verynext line of the Gemara, Esther responds that the events of Purim have already been publicized in the Persianchronicles. According the Meshech Chochmah. she should have simply answered that there will be no anti-Semitismbecause we are not celebrating their downfall! Perhaps R. Meir Simcha would respond that despite the widespreadknowledge, establishing a holiday would have nevertheless stoked the coals of anti-Semitism, if not for the fact that theyom tov is focused not only the enemies’ defeat but on Jewish survival. Nevertheless, the difficulty remains.36Admittedly, however, Ibn Ezra, Alshich and Malbim understand this phrase differently.40YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

As a reward for having taken the initiative and established the holiday on their own, themembers of the unwalled cities celebrate Purim a day early. My teacher HaRav MichaelRosensweig noted that Ramban’s analysis heightens the role of klal yisrael’s initiative in theestablishment of Purim. 37This theme of proactivity is not limited to the establishment of the holiday. Although the Jewswere permitted to plunder the booty (Esther 8:11) they chose not to do so (9:10,15,16),apparently of their own volition and without any rabbinic directive. Moreover, there are numerousindications that the nation played a crucial role in the salvation. According to Chazal, the Jewswere deemed guilty for having attended Achashveirosh’s party and were nearly wiped out due totheir sins (Megilla 12b, Midrash Megillat Esther 179). Furthermore, the Megilla stresses that allJews were included in the decree, including “young and old, women and children” (3:13).According to this understanding the Jews’ salvation was due primarily to their repentance. 38Indeed, according to this reading the crucial turning point comes when the Jews join Mordechai inprayer and fasting (Esther 4:3; see also 4:16-17); they not only pray for their lives but also performteshuvah for having attended the feast and more generally for the sin of assimilation. 39This understanding of Purim sheds new light on the famous Gemara (Shabbat 88a), whichunderstands the phrase " " to indicate that although we did not fully accept the Torah atHar Sinai – God had threatened us by holding the mountain over our heads – we willingly acceptedthe Torah at the time of Purim. How did Chazal derive this novel idea? In light of the proactivitytheme we can suggest that the Gemara is simply building off what we already know about klal yisrael’sresponse to the miracles of Purim. Just as the phrase " " powerfully highlights our activerole in instituting the holiday, so too it demonstrates our proactivity in another sense. Although theJews of Persia found themselves far removed from the foot of Har Sinai, nevertheless of their ownvolition they recommitted themselves to the covenant of Sinai. קיימו וקבלו is a dramatic manifestation ofthe spiritual creativity the Jews demonstrated at the time of Purim.קיימו וקבלוקיימו וקבלוBy way of contrast, the Gemara records that the rabbis themselves established Chanukah:Another year [the rabbis] established them, and made theminto yamim tovim with praise and thanksgiving.Shabbat 21bלשנה אחרת קבעום ועשאום ימיםטובים בהלל והודאה.‏שבת כא:‏The character and celebration of Chanukah were not set down until “another year.” It was notthe people but the rabbis who initiated the establishment of the holiday. We do not hear aboutthe entire nation but about Yehuda Maccabi and his brothers going out to battle. The people as awhole did not repent; in fact, so far as we can tell, the Hellenizing Jews carried their37Of course, even Purim was only established with the consent of the rabbis. Nevertheless, the personal initiativedisplayed by Esther and the residents of the unwalled cities remain central to the holiday’s theme.38For a famous (and controversial) elaboration of this theme, see Rav Dessler in Michtav Me’Eliyahu, Vol. 1 pgs. 75-77.39In kabbalistic terms, Purim is associated with דלתתא ‏,איתעררותא an awakening from below, as opposed toan awakening from above. In other words, the Jewish people awaken divine providence through ‏,איתעררותא דלעילאtheir own initiative.41YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

assimilationist philosophy to the grave. All this confirms that Purim is more of a “bottom-up”holiday, as opposed to Chanukah, which is more “top-down.”How does this thesis relate to our observation that Purim was established on the day of rest? Inrecognition of klal yisrael’s active role in establishing the holiday, we continue to observe Purimin much the same way. We continue to observe the day of rest because that is what we have beendoing since the very beginning. In this way we grant recognition to klal yisrael’s unique role inestablishing Purim.We are now in position to understand a number of other phenomenon as well. According to oneprominent view (Rabbenu Tam quoted in Rosh Megilla 1:1 and Ran 1b be’Alfas) we observe Ta’anitEsther on the thirteenth of Adar to simulate the emotions of the Jews immediately before departingfor the battlefield. Once again we mark the role played by the Jews of that generation: just as theyfasted and prayed before engaging the enemy, so too we fast and pray before reading the Megilla.Perhaps we can now offer a novel resolution to another problem. Purim is unique among theJewish holidays in that two dates have been set aside for the holiday – the fourteenth andfifteenth. Why does Purim break so sharply from general Yom Tov protocol? In light of the abovethe answer is clear: we continue to observe Purim in this unusual fashion simply because that’swhat the Jews did in that inaugural year.We can also now explain a curious position among the rishonim. Tosafot (Megilla 4a s.v. psak)maintains that we do not recite the prayer of al hanissim during Shmoneh Esrei of Maarivbecause we have not yet read the Megilla. This is quite an unusual suggestion, and seems to besui generis among the other yamim tovim of the year. Did anyone ever propose omitting al hanissimon the first night of Chanukah? Or leaving out ya’aleh ve-yavo on the first night of theShalosh Regalim? 40 How are we to understand Tosafot’s seemingly radical position? Perhaps wecan explain that our observance of Purim is modeled after that of our forefathers: We do notcelebrate Purim by reciting al hanissim until we first “take the initiative” by reading the Megillaand offering thanks to Hashem. Just as the original Purim was incomplete without the activeparticipation of the Jews, so too our Purim is incomplete without our first reliving the miracleand offering praise and thanks to the Almighty.Purim – and its unusual placement on the day of rest – thus highlights two crucial themes. First,as much as we hate the sin we nevertheless love the sinner, for all humans are created in theimage of God. This principle dictates not only the details of the holidays but their timing as well.Second, we must not only passively accept Hashem’s commands but to be proactive in seekingout religious opportunities. Let us not merely try to “keep up” with our religious responsibilities;instead we must identify ways in which we can take new steps to enrich our religious lives. Bydoing so we will follow the path blazed by our ancestors: " ", “theyaccepted that which they had already begun to perform.”וקבל עליהם את אשר החלו לעשות40The halacha that one who omits ya’aleh ve-yavo at night need not repeat Shmoneh Esrei (Berachot 30b, ShulchanAruch Orach Chaim 422:1) is not germane to our discussion. First, no one suggests that even lechatchila one neednot recite ya’aleh ve-yavo at night, only that one need not repeat Shmoneh Esrei for this omission. Second, that is aunique halacha based on the fact that Beit Din did not sanctify the new moon at night, and is therefore notconnected to our discussion.42YESHIVA UNIVERSITY • PURIM TO-GO • ADAR 5771

The CJF Community ToolboxBroaden Your Horizon With CJF’s Community Toolbox:HERE’S WHAT YU CAN DO FOR YOU!TORAH PROJECTS & PUBLICATIONSYUTorah.orgWebsite providing access to thousandsof shiurim delivered by faculty of YeshivaUniversity and Rabbi Isaac ElchananTheological Seminary. Contact Rabbi RobertShur at shur@yu.eduHoliday-To-GoTorah packets featuring contributors fromwithin the YU community published for andrelevant to each holiday. To ensure that yourcommunity is receiving these packets pleasecontact us. Contact Rabbi Robert Shur atshur@yu.eduOrthodox ForumA conclave of Modern Orthodox intellectualsand communal leaders which meets annuallyto discuss pressing and current religiousand social issues. A volume comprisedof the individual papers presented at theconference is published. Contact RabbiRobert Hirt at hirt@yu.eduTorah U-madda JournalAn annual journal devoted to the interactionbetween Judaism and general culture.Contact Dr. David Shatz at shatz@yu.eduBeit YitzchakA scholarly Torah journal in Hebrew featuringarticles on legal Torah concepts by RIETSfaculty and students. Contact cjf@yu.eduTanakh/Jewish History Yom IyunA day of Tanakh learning, featuring a widearray of YU faculty members speakingabout Bible, Jewish History and Jewishphilosophy. For more information about howto participate in this program online, contactus at YUYomlyun@yu.eduStudent Medical Ethics SocietyConferenceThis year’s conference, “The HumanBlueprint: Jewish Perspectives on ModernGenetics” explored pressing issues inmodern medicine. Guest lecturers includeleading rabbis, physicians, researchers, andlawyers in the area of medical ethics. Visit usat www.yu.edu/medicalethicsLAY LEADER SERVICESThe National Leadership Conference atChampionsGateIn concert with community leaders fromacross North America, prioritize, presentand discuss an agenda of the issuesfacing the modern orthodox communityat a yearly conference that convenesrabbinic, educational and lay leaders. Theconference continues through regular phoneconversations with President Joel and RabbiBrander as well as task forces developed toimplement change in issues affecting ourcommunity. Contact Rabbi Ari Rockoff atChampionsgate@yu.eduCOMMUNITY SERVICES &PROGRAMSKollel/Midreshet Yom RishonAn opportunity to experience the energy ofthe Kollel/Midreshet Yom Rishon Programin your community. Create a lecture serieson Sunday mornings delivered by dynamicmale or female Torah scholars from YeshivaUniversity. Contact kollelyomrishon@yu.eduYU Speakers BureauTailor programs of speakers from within theYU community for the needs and desiresof your community or institution. Contactspeakersbureau@yu.eduCommunity Growth Initiative (CGI)Empower communities seeking to grow,based on empirical research models andcutting-edge marketing. Join our new websitethat allows thousands of potential membersto view the treasures of your community.Contact communitygrowth@yu.eduAaron and Blanche Schreiber TorahToursTeams of young men and women dispatchedto communities for Simchat Torah andShavuot to teach classes, instill ‘ruach’, andcreate a fun and spirited Yom Tov experience.Contact Aliza Abrams at aabrams@yu.eduSummer/Winter KollelimEstablish adult and youth learning programsin various communities during winterand summer breaks with a contingencyof Yeshiva University students. ContactYUKollel@yu.eduCommunity KollelEstablish a transformational Torah U’maddaReligious Zionist initiative in your communitythat seeds young dynamic families andserves as an incubator for future klei and laykodesh. Contact Rabbi Aaron Leibowitz ataaron.leibowitz@yu.eduYUConnectsYUConnects offers social networking eventsand opportunities, a matchmaking websitewith volunteer connectors worldwide, andeducational sessions relating to datingand healthy relationship building. For moreinformation contact yuconnects@yu.eduRABBINIC & EDUCATIONAL SERVICESMorris and Gertrude BienenfeldDepartment of Jewish CareerDevelopment and PlacementAccess to professionals who aid institutionswith the search process, management andmentorship of Rabbis, educators and Jewishcommunal professionals throughout NorthAmerica and beyond. Contact Rabbi RonaldSchwarzberg at rschwarz@yu.edu or RabbiElly Krimsky at ekrimsky@yu.eduRabbis’ Yarchei KallahConduct retreats for Rabbis designedto stimulate, strengthen and sharpenthe participants’ preaching, pastoral,programming, and teaching skills. Primarymentor in this program is Rabbi Jacob J.Schacter. Conversations on managementskills and balance between the homeworkrelationship is also part of the presentations.Contact Rabbi Dr. Jacob J. Schacter atjschacte@yu.edu or Rabbi Levi Mostofsky atmostofsk@yu.eduRebbetzin’s Yarchei Kallah & Chat RoomConvene groups of rebbetzins to supportand strengthen the skills they need tosucceed in their unique role. The programincludes in depth textual learning on topicson which the rebbetzins desire additionalknowledge, mentoring between veteran andnew rebbetzins, mental health conversationson a wide range of issues that the rebbetzinsoften deal with and guidance on how tohelp the rabbinic family develop while beingraised in the “eye of the community.” ContactRebbetzin Meira Davis at meira.davis@yu.eduExecutive Rabbinic SeminarsLeadership management seminars bringingtogether synagogue rabbis, lay leaders,and management consultants from the SySyms School of Business. Seminars focuson synagogue leadership and management,strategic planning, volunteer boarddevelopment, and leading transformationalchange. Contact Rabbi Levi Mostofsky atmostofsk@yu.eduRabbinic Research & Resource CenterAssistance for rabbis with questions, drashaideas, shiurim, as well as providing accessto Jewish scholarship and mental healthinsights on contemporary matters. ContactRabbi Levi Mostofsky at mostofsk@yu.edushaarhaavodah.orgA vocational website designed to help Jewishorganizations find professionals they seekand aid professionals in finding positions.Contact Ms. Keren Simon at ksimon@yu.edu22CJF In Action • Winter 2011

YUConnects facilitates meeting and networkingopportunities for Yeshiva University singleundergraduate alumni and students to build healthyrelationships in preparation for marriageCelebrating 56 engangements and countingEventsSmall and large scale meeting venuesMatchmakingPersonal and online networkingResourcesEducational sources & community partnershipsFor more information, please call 212.960.5400x6163or visit www.yu.edu/cjf/yuconnects“Thank you so much for running a spectacular event!It was skillfully planned and effectively managed withthe participants’ best interest in mind! I want to thankeveryone involved because it was through YUConnectsthat I merited finding my soul mate. Yeshiva University’sefforts in the realm of increasing opportunities for itsstudents and alumni, can serve as an example for otherJewish educational institutions to follow.”A happy couple who met at an event“At a Meet the Connector night I met with severalconnectors which led to different suggestions of possiblematches for me. The experience helped me articulate andsolidify in my mind what I think is important in a potentialmate. Shortly thereafter, I signed up for the websiteand was matched up with my wife! We can’t thank youenough!”A happy couple who were matched online“We are so incredibly fortunate to have found each other.It is because of the hard work and dedication of all theYUConnects volunteers, as well as the many blessingsfrom Hashem that allow us to live each day as husbandand wife, best friends and as each other’s ezer keneged.It is our hope that everyone uses YUConnects; you havenothing to lose and everything to gain.”Another happy couple

Rabbi David Aaron, Jed H. Abraham, Professor Abraham S. Abraham, Rabbi Dov Ber Abramowitz, Ms. Malka Adatto, Rabbi Elchanan Adler, Rabbi Aharon Adler, Rabbi Yosef Adler, Rabbi Yitzchok Adlerstein,Judy Alkoby, Rabbi Mordechai Alon, Rabbi Avraham Eliezer Alperstein, Rabbi Nisson Lippa Alpert, Rabbi William Altshul, Zohar Amar, HaRav Shlomo Amar, Joshua Amaru, Claudia Esther Amzallag, RabbiElisha Ancselovits, Rabbi Hayyim Angel, Rabbi Howard Apfel, Shira Apfel, Dr. Maryln Applebaum, Rabbi Yosef Leib Arnest, Rabbi Binyomin Aronowitz, Dr. Shawn Zelig Aster, Abigail Atlas, Dr. HarveyBabich, Dean Karen Bacon, Mrs. Miriam Bak, Rabbi Hanan Balk, Dalia Barenboim, Rabbi Natan Bar-Haim, Rabbi Shalom Baum, Rabbi Mordechai Becher, Rabbi Assaf Bednarsh, Rabbi Shmuel Belkin, RabbiEliyahu Ben-Chaim, Diana Benmergui, Rabbi David Berger, Rabbi Etan The Moshe Marcos Berman, Rabbi and Michael Adina Bernstein, KatzYUTorah.orgDr. Moshe Bernstein, Rabbi Azarya Berzon, Rabbi Abraham Besdin, Mrs. Rachel Besser,Rabbi Ezra Bick, Rabbi Jack Bieler, Amanda Bier, Rabbi Yoel Bin Nun, Rabbi Elchanan Bin Nun, Rabbi Aaron Bina, Rabbi Josh Blass, Rabbi Yitzchak Blau, Rabbi Yosef Blau, Dr. Rivkah Blau, Rabbi BenjaminBlech, Rabbi Dr. J. David Bleich, Rabbi Moshe Bleich, Gerald J. Blidstein, Rabbi Akiva Block, Rabbi Dr. Jon Bloomberg, Dr. Norman Blumenthal, Rabbi Bodner, Rabbi Yehuda Dovid Borenstein, RabbiYitzchok Noach Borenstein, Dr. Abba Borowich, Rabbi Reuven Brand, Ms. Miryam Brand, Rabbi Kenneth Brander, Rabbi Asher Brander, Dean Zelda Braun, Rabbi Yitzchak Breitowitz, Edward Breuer, RabbiAlan Brill, Rabbi Abba Bronspeigel, Dr. Erica Brown, Rabbi Michael Broyde, Rabbi Ephraim A. Buckwold, Rabbi Ahron Dovid Burack, Esther Burns, Rabbi Menachem Burshtien, Rabbi Dr. Nathan LopesCardozo, Rabbi Yosef Carmel, Rabbi Shalom Carmy, Rabbi Strauchler Chaim, Rabbi Zevulun Charlop, Rabbi Leon Charney, Isaac Chavel, Dr. Scott Chudnoff, Nechama Citrin, Eli Clark, Aaron Cohen, RabbiAlfred Cohen, Rabbi Tanchum Cohen, Rabbi Mordechai Cohen, Rabbi Yitzchok Cohen, Stuart A. Cohen, Mrs. Suzanne Cohen, Rabbi Dovid Cohen, Ariella Cohen, Michal Cohen, Mrs. Shulamith Cohn,A Project of Yeshiva University Center for the Jewish FutureRonald Cranford, Rabbi Avigdor Cyperstein, Rabbi Yaacov Darmoni, Rabbi Avishai David, Rabbi Edward Davis, Jennifer Deluty, Chief Rabbi Riccardo Di Segni, Prof. Jacob Dienstag, Chanie Dinerman, RabbiHerbert Dobrinsky, Rabbi Solomon Drillman, Rabbi Steve Dworken, Rabbi Ally Ehrman, Rabbi Shlomo Einhorn, Rabbi Chaim Eisen, Rabbi Chaim Eisenstein, Rabbi Benny Eisner, Rabbi Eliach, Dr. G.E.Elinson, Rav haRoshi Mordechai Eliyahu, Rabbi Ya’akov Elman, Sarah Epstein, Tamar Epstein, Dr. Immanuel Etkes, Rabbi Yitzchak Etshalom, Jennifer Fathy, Jessica Feig, Rabbi Aaron Feigenbaum, RabbiAaron Feigenbaum, Rav Reuven Feinstein, Dr. Carl Feit, Rabbi Yaakov Feit, Rabbi DanielDailyZ. Feldman, Dr.ShiurLouis Feldman, Rabbi• DafJonathan Feldman,YomiDr. Adam•Ferziger,ParshatRabbi Chaim Feuerman, ProfessorSteven Fine, Rabbi Dr. Yoel Finkelman, Eitan Fiorino, Meira Fireman, Bernard J. Firestone, Esther Fischer, Rabbi Chonoch Henoch Fishman, Rabbi Tzvi Flaum, Ms. Elana Flaumenhaft, Rabbi Josh Flug, RabbiDavid Fohrman, Rabbi Netanel Frankenthal, Rabbi Ezra Frazer, Esther Frederick, Rabbi Avidan Freedman, Rabbi Barry Freundel, Frida Fridman, Rabbi Yosef Friedenson, Michelle Friedman, Rabbi BinnyFriedman, Rabbi Meir Fulda, Tova Gavrilova, Dr. Sheldon Gelman, Rabbi Menachem Genack,HaShavuaRabbi Yitzchak Genack, Rabbi•ShmuelHalachaGerstenfeld, Rabbi Gershon• HistoryGewirtz, Rabbi Jonathan•Ginsberg, RabbiBeinish Ginsburg, Ms. Leslie Ginsparg, Rabbi Ozer Glickman, Mrs. Shayna Goldberg, Michelle Goldberg, Rabbi Shraga Goldenhersh, Mrs. Yael Goldfischer, Joshua L. Golding, Dr. Dan Goldschlag, RabbiNoah Goldstein, Rabbi Shmuel Goldstein, Adeena Goldstein, Ariella Goldstein, Rabbi Dovid Goldwasser, Pearl Chana Goldwasser, Rabbi Meir Goldwicht, Ms. Anne Gordon, Rabbi Moshe Gordon, RabbiMoshe Gorelick, Rabbi Yeruchim Gorelik, Rabbi Dovid Gottlieb, Atara Graubard Segal,MachshavaDr. Richard V. Grazi, Rabbi Nota Greenblatt,• andDr. WallacemuchGreene, Yonit Gross,more!Rabbi Zvi Grumet, Dr. NaomiGrunhaus, Yael Grunseid, Rabbi Yehoshua Grunstein, Dr. Jeffrey S. Gurock, Rabbi Yaakov Haber, Rabbi Shmuel Hain, Rabbi Kenneth Hain, Rabbi Y’rachmael Hamberger, Rabbi Daniel Hartstein, RabbiDaniel Hartstein, M.A. Hastings, David Hazony, Rabbi Nathaniel Helfgot, Rabbi Chaim Heller, Marvin Heller, David Hellman, Rabbi Yehuda Henkin, Rabbi William Herskovitz, Rabbi David Hirsch, RabbiRobert Hirt, Rabbi Shlomo Hochberg, Malcom Hoenlein, Rabbi Josh Hoffman, Sarah Ariella Hollander, Over 42,000 Dr. Shalom Holtz, shiurim Rabbi Jesse and Horn, articles Carmy Horowitz, and growing Rabbi David Horwitz, every Dr. day. Arthur Hyman,Rabbi Chaim Ilson, Rabbi Shimon Isaacson, Rabbi David Israel, Rabbi Chaim Jachter, Rabbi Ari Jacobson,All materialsRabbi YaacovavailableJaffe, Julian (Yoel)forJakobovitz,downloadPresidentcompletelyRichard Joel, Rebbetzinfree.Esther Jungreis,Menachem Kagan, Mrs. Rivka Kahan, Rabbi Aharon Kahn, Rabbi Moshe Kahn, Rabbi Yair Kahn, Rabbi Yosef Kalinsky, Rabbi Nathan Kamenetsky, Rabbi Shmuel Kamentsky, Rabbi Yisroel Kaminetsky,Rabbi Ephraim Kanarfogal, Dena Kapetansky, Feige Kaplan, Lawrence Kaplan, Prof. Lawrence Kaplan, Subscribe ,Rabbi Michael to Katz, a podcast Dr. Jacob Katz, or Rabbi e-mail Yaacov Moshe subscription Katz, Shaina Katz, of Adina your Katzman, RachelKatz-Sidlow, Sharon Kaufman, Menachem Kellner, Rabbi Benjamin Kelsen, Dr. Aaron Kirschenbaum , Rabbi Shmuel Klammer, Dr. Zanvel Klein, Mrs. Dena Knoll, Rabbi Jeffrey B. Kobrin, Rabbi EliakimKoenigsberg, Rabbi Yishai Koenigsberg, Rebbetzin Leah Kohn, Rabbi Yonatan Kolatch, WilliamfavoriteKolbrener,speakerProfessor AaronorKoller,series.MiltonThere’sKonvitz, ChanasomethingKosofsky, RabbiforIra Kosowsky,everyoneRabbi ShlomoNosson Kotler, Rabbi Dr. Doniel Kramer, Rabbi Daniel Kraus, Mrs. Rachel Kraus, Haim Kreisel, Rabbi Elly on Krimsky, the largest Rabbi Paysach web Krohn, site Rabbi for Dr. Jewish John Krug, Rabbi learning Moshe Krupka, online. Malkie Krupka, RabbiYaacov Lach, Chanie Ladaew, Rachaely Laker, Rosh HaYeshiva Norman Lamm, Professor Dov Landau, Rabbi Doneal Lander, Dr. Sidney Langer, Chief Rabbi Yisrael Meir Lau, Rabbi Israel Meir Lau, Mrs.Yael Leibowitz, Rabbi Menachem Leibtag, Dr. Shnayer Leiman, Dr. Harry Leiman, Rebbetzin Abby Lerner, Rabbi Moshe Hakohen Lessin, Rabbi Lev, Rabbi Yonah Levant, Ms. Elisheva Levi, Rabbi Aaron• Comment on a shiurLevine, Rabbi Yosef Dov Halevi Levine, Dr. Michelle J. Levine, Rabbi Dr. Zalman Levine, Rabbi Yosie Levine, Rabbi Aaron Levitt, Jacob Lewin, Jed Lewinsohn, Rabbi Dr. Aharon Lichtenstein, Rabbi MosheLichtenstein, Rabbi Meir Lichtenstein, Rabbi Moshe Lichtman, Rabbi Zevulun Lieberman, Emily J. Liebling, • Diane Contact Liebman, a Rabbi speaker Dovid Lifshitz, or author Nikki Lipman, with John F. a Loike, questionRabbi Chaim Loike, Dr.John D. Loike, Dana Lotan, Ms. Adina Luber, Adina Maik, Cantor Joseph Malovany, Rabbi Mordechai Marcus, Rabbi Chaim Marcus, Rabbi Shmuel Marcus, Rabbi Ari Marcus, Rabbi Moshe Zevulun• Download more than one shiur at a timeMargolies, Rebecca Marmor, Rabbi Shmuel Maybruch, Mrs. Sally Mayer, Michael P. McQuillan, Golda Meir, Rabbi Moshe Meiselman, Rabbi Baruch Pesach Mendelson, Rabbi Ami Merzel, Miriam Merzel,Rabbi Dovid Miller, Rabbi Michael Miller, Talia Miller, Rabbi Adam Mintz, Rabbi Jonathan Mishkin, Eliza • Moskowitz, Save your Rabbi Dovid browsing Nachbar, Mois history Navon, HaRav Avigdor Nebenzahl, Rabbi Yaakov B.Neuburger, Rebbetzin Peshi Neuburger, Mrs. C.B. Neugroschl, Mrs. Pnina Neuwirth, Rabbi Menachem Nissel, Helen Nissim, Dr. Rona Novick, Rabbi Shmuel Areyeh Olishevsky, Rabbi Uri Orlian, Dr.Mitchell Orlian, Rabbi Eli Ozarowski, Zemirah Ozarowski, Rabbi Chaim Packer, Rabbi Shraga Feivel Paretzky, • Rabbi And Yehuda stay Parnes, tuned Dr. Moses for Pava, more! Marina Pekar, Dr. David Pelcovitz, Rabbi Marc Penner,Gil S. Perl, Rabbi Shlomo Polachek, Rabbi Tuli Polak, Rabbi Moshe Ahron Poleyeff, Jennifer Polin, Rabbi Elazar Meir Preil, Mrs. Zlata Press, Dr. Rebecca Press Schwartz, Leyna Pressman, Mrs. Nechama Price,Rabbi Steven Pruzansky, Abigail Rabinowitz, Rabbi David Rackman, Rabbi Sholom Rackovsky, Rabbi Ariel Rackovsky, Charles M. Raffel, Rabbi Aaron Rakeffet-Rothkoff, Rabbi Dani Rapp, Jason Rappoport,Dr. Aviezer Ravitzky, Tehilla Raviv, Rachel Rechthand, Rabbi Dovid Refson, Edward Reichman, Rabbi Hershel Reichman, Rabbi Zev Reichman, Rabbi Moshe N. Reichman, Phillip Reiss, Rabbi Yona Reiss,Rabbi Bernard Dov Revel, Rabbi Jonathan Rietti, Rabbi Yosef Zvi Rimon, Rabbi Shlomo Riskin, Rabbi Eli Roberts, Rabbi Simon Romm, Avigayil Rosen, Rabbi Yisroel Rosenberg, Rabbi Israel Rosenfeld,NewFeatures:

YU SHABBATON IN LOS ANGELES – SCHEDULE OF EVENTSHigh School ProgrammingThursday March 3rd, 2011Torah Leadership Network –High School BoysValley Torah High SchoolShalhevet High SchoolTorah Leadership Network –High School GirlsShalhevet High SchoolBnos Devorah High SchoolValley Torah High SchoolFriday March 4th, 2011Torah Leadership Network –High School Boys & GirlsYULACommunity High School Dinner atBeth Jacob Congregation withRabbi Lawrence HajioffShabbat March 5th, 2011Shabbat Afternoon Panel for High SchoolGirls with Mrs. Yael Leibowitz at theBendik and Rimmon homeSeudah Shlishit for High School Boys at theHome of Joey & Tracey Goldstein, 5:00 p.m.Community ProgrammingFriday Night Community Women’s ShiurMrs. Yael Leibowitz“Megillah Reading and the Gestalt of Purim”Home of Avi & Shuli Steinlauf, 8:30 p.m.Adas TorahRabbi Eli Baruch ShulmanFriday Night Dvar HalachaShabbat Drasha“On the Grape: A Valedictory Blessing”Shiur following Davening, 11:00 a.m.Kabbalat Shabbat with Yeshiva UniversityMaccabeatsBeth Jacob CongregationRabbi Lawrence HajioffCommunity High School DinnerPresident Richard M. JoelLunch N’ Learn: “The Sacred Space of theJewish Community”B’nai David-JudeaFriday Night Community OnegRabbi Kenneth Brander“The Value of Atheism: God’s Search for Man;Man’s Search for God”Friday Night Oneg – Home ofMarnin & Alison Weinreb, 8:30 p.m.Dr. Rona Novick“Happiness: Chasing the Elusive Blue Bird”Shabbat DrashaWest Coast Torah CenterRabbi Lawrence HajioffShabbat Drasha“Moshiach: Who is He, When is He Comingand What Does He Want?”Afternoon Shiur, 3:45 p.m.YavnehRabbi Hershel Schachter"Expanding Your Portfolio: Why LearningTorah is the Best Investment You Can Make"Friday Night Oneg – Home ofSteve & Helena Usdan, 8:30 p.m.“Halachic Issues of the Tuition Crisis”Shabbat Drasha“The Contrast of Krias Hatorah to KriasHamegillah”Afternoon Community Shiur at Young Israelof Hancock Park, 4:30 p.m.Rabbi Zvi Sobolofsky“The Jewish Traveler: The InternationalDate Line”Seudah Shlishit Following 5:30 p.m. MinchaYoung Israel of Century CityPresident Richard M. Joel“Chosen-ness and Choices”Shabbat DrashaShacharit & Mussaf with Yeshiva UniversityMaccabeatsShabbat Afternoon Community PanelDiscussion following 4:30 p.m. Mincha“Modernity & Spirituality: What’s Missingfrom our Community?”Moderator: President Richard M. JoelPanelists: Rabbi Kenneth Brander, Dr. RonaNovick, Rabbi Eli Baruch ShulmanYoung Israel of Hancock ParkRabbi Hershel Schachter"Expanding Your Portfolio: Why LearningTorah is the Best Investment You Can Make"Friday Night Oneg – Home ofSteve & Helena Usdan, 8:30 p.m.“The Contrast of Krias Hatorah toKrias Hamegillah”Afternoon Community Shiur, 4:30 p.m.Rabbi Zvi SobolofskyShabbat DrashaYoung Israel of North Beverly HillsPresident Richard M. Joel“Wanderings & Wonderings”Friday Night Dinner – Home ofPhilip & Janice KauflerRabbi Kenneth BranderShabbat DrashaMotzei Shabbat ProgramCommunity Motzei Shabbat Program withRabbi Hershel SchachterHome of Daniel & Nomi Silverman, 8:30 p.m.Shaarey ZedekRabbi Zvi Sobolofsky“Halachic Overview: The Parent-ChildRelationship Through the Years”, 8:15 p.m.Dr. Efrat Sobolofsky“Helping Parents Navigate Through theDating Maze Today”, 9:00 p.m.Sunday March 6th, 2011The Westwood KehillaRabbi Hershel Schachter“Halachic Definiton of Death and OrganTransplant Implications”, 9:30 a.m.

yeshiva university • purim to-go • adar 5771 - YU Torah Online

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?