These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand’s Commuter Chavrusah Tapes on the weekly portion: #1372 A Purim Potpourri. Good Shabbos!
The Shoshanas Yakov poem which we recite following the reading of the Megilla contains the words “L’hodeea she’kol kovecha lo yeivoshu v’lo yeekolmu lanetzach kol hachosim Bach.” This statement really sums up what Purim is all about. Purim teaches us that all those “who put their hope and faith in You (kovecha) will never be embarrassed or humiliated forever, all those who take refuge (chosim) in You.”
This is one of the main lessons of the reading of the Megilla. Those who put their trust and reliance in the Ribono shel Olam will never come out wanting. This means to say that the story of the Megilla is a story of bitachon (trust) that salvation comes from Hashem. Klal Yisrael put their trust in the Ribono shel Olam and they were rewarded with the nes of Purim, the salvation of Klal Yisrael.
At first glance, it is not so apparent where we see Klal Yisrael placing this trust in the Ribono shel Olam. The simple reading is that when Klal Yisrael responded to the decree of Haman by fasting, crying, and wearing sackcloth, that represented teshuva, and by extension, bitachon on the part of Klal Yisrael.
In other words, they did not respond to Haman’s decree by hiring lobbyists or engaging in “back door efforts.” Rather, they accepted the decree, they did teshuva, they fasted, and they went into mourning. That showed their bitachon in the Ribono shel Olam.
Perhaps on a deeper level, it is even more pronounced than that. When the gezeira was decreed and Klal Yisrael was on the verge of being annihilated, they could have taken solace in the fact that “we see the yad Hashem over here.” Of all the girls available from the entire empire of Achashverosh, it was Esther who was chosen as queen. This occurred despite the fact that, according to Chazal, she was not a “beauty.” Nonetheless, despite the fact that Esther had no royal Persian lineage, she was the one who was chosen.
Mordechai could have said, “Ach! We see the hand of Hashem at work here. She was chosen from among all the women. She is on our side. She is going to affect the salvation. That is how it is going to happen.” That, perhaps, is how they could have calmed themselves down.
And yet, we see an amazing thing. We see that when Mordechai sent a message to Esther and told her that he wanted her to go to the king and plead on behalf of the Jews, Esther was hesitant. She did not want to go. Esther knew that anyone who entered the chamber of the king without having been summoned was liable to be put to death.
At that point, what should Mordechai have said to Esther? He should have said, “Esther, if you don’t do this, Klal Yisrael is going to be lost. You are our last best hope. I don’t care about your fear. YOU NEED TO DO THIS!” In other words, Mordechai should have pushed the PANIC BUTTON. He should have ranted and raved, “You need to go to do this! You can’t think about yourself at a time like this!”
And yet Mordechai reacted calmly: “You don’t want to do this? So be it. No problem. Salvation will come to the Jews from another place and your father’s house will be lost.” In other words, “We don’t need you. We have faith in the Ribono shel Olam, who will figure out a way to save us.” It is your opportunity. It is your zechus. This could be your moment in history. If you want to do it, great, and if you don’t want to do it that is also fine. This is your decision. I am not going to worry because I know that ultimately “L’Hashem hayeshua!” (Salvation comes from the L-rd).
That equanimity that Mordechai demonstrated – that he didn’t panic and he didn’t freak out – is the lesson of “She’kol kovecha lo yeivoshu v’lo yeekolmu lanetzach, kol hachosim Bach – not only bitachon in the outcome, but also recognition that the method, too, is determined by Hashem.”
This is a practical lesson for all of us. Sometimes we are given a business opportunity and we can see how this is the thing that is going to really put us on the map, set for life! If this business opportunity comes through, then I am set! If it doesn’t, then I am back to square one. This is an incorrect approach.
If the Ribono shel Olam wants to make someone into a millionaire, He will give him the money in one way or another. You think it needs to come through this particular deal? Not necessarily. If we believe – with more than just ‘lip service’ – that a person’s financial allotment for the year is determined the previous Rosh Hashanna, then if the Ribono shel Olam wants you to receive the money, you will receive the money. It won’t necessarily come the way you think it will come.
The same is true with all such situations in life. Sometimes a person needs a particular medical procedure or a particular surgery. Of course, like all of us, he wants to get “the top man in the field” to perform the procedure. If, for whatever reason, he can’t get “the top guy,” he moans, “Woe is me! What is going to be?” Truth be told, we think it is the surgeon who is going to perform the operation that is going to save our life. It is not the surgeon. It is the Ribono shel Olam. The Ribono shel Olam can make it happen whether you get the top guy or whether you get some surgeon who can’t speak the English language without an accent. He didn’t go to Harvard Medical School, he didn’t practice in the Cleveland Clinic, and he may not have been your first choice to operate on you, but that does not justify despair. It is the Ribono shel Olam who runs this world.
This is the lesson of the Megilla: “She’kol kovecha lo yeivoshu v’lo yeekolmu lanetzach kol hachosim Bach!”
This statement also provides insight into the interpretation of a pasuk we say every day in davening: Baruch hagever asher yivtach b’Hashem, v’haya Hashem mivtacho. This pasuk seems somewhat redundant. The first phrase stands by itself: Blessed is the man who trusts Hashem. What is added by the last few words “And Hashem is his trust?” It appears to be saying the same thing.
The Malbim explains: The meaning of Baruch hagever asher yivtach b’Hashem is believing that salvation will come from the Ribono shel Olam (bitachon in the result). The words v’haya Hashem mivtacho add that the means of how salvation will come will also be determined by the Ribono shel Olam (bitachon in the process, not only the result). Since, even the means of how salvation will come will be determined by Hashem, the particular type of hishtadlus (personal effort) I invest in my salvation does not concern me as much.
We can add a further thought along these lines by analyzing the expression “kol hachosim Bach” (those who take refuge in You). In Lashon Hakodesh, lachasos and havtacha describe related but distinct concepts. Lachasos means to take refuge or seek shelter. By contrast, a havtachah implies an assurance or a guarantee upon which a person relies. When we say in Hallel, “Tov lachasos b’Hashem mi’betoach b’nedivim,” the Vilna Gaon explains that taking refuge in Hashem does not depend on receiving a formal guarantee. It is reliance upon Him even without an explicit assurance.
If there is a terrible windstorm or terrible hailstorm outside, and I run into a building that has a roof, I have “chisayon” in that roof. I am taking refuge in that building. The building does not say anything to me guaranteeing protection from the hail. But, I know the roof is there, it is a solid roof and I take refuge in it, relying upon it without any type of guarantee.
A guarantee is when you go to someone and you ask him for a loan for a business opportunity and he says “I guarantee to you that I will give it to you.” That is a type of havtacha.
The pasuk in Hallel is saying that it is better to put your reliance in the Ribono shel Olam (tov lachasos b’Hashem) without any type of guarantee. It is better to put your faith and trust in Him than to have a guarantee from a nediv (rich man). The guarantee from the nediv is not for certain. Things change. Life changes. This illustrates the difference between taking refuge without a guarantee and relying on an explicit guarantee.
Now this sentence of Shoshanas Yakov makes even more sense. L’hodeea – the purpose of Purim demonstrated that kol kovecha – all that put their faith and hope in You – lo yeivoshu v’lo yeekolmu lanetzach kol hachosim Bach – referring to those people who have this chisayon in the Ribono shel Olam. They look at Him as a Rock that they can take cover in, even without an explicit personal guarantee of how the outcome will unfold. They don’t need that. They put their total reliance in Him.
This is what the Megilla is trying to tell us. The nes of Purim teaches us how we need to approach crises in life. The approach is v’haya Hashem mivtacho – He is the means by which our salvation will occur. It may not happen in exactly the way we expect, but He will provide the means of salvation according to His plan. That is the way it is with parnassa. That is the way it is with refuah. That is the way it is with shidduchim.
That is why Mordechai’s name is associated with the word baruch (blessed) – Baruch Mordechai. Mordechai Hayehudi put his faith in the Ribono shel Olam, fulfilling the pasuk: Baruch hagever asher yivtach b’Hashem, v’haya Hashem mivtacho. He is a living demonstration of a person who put total faith in the Ribono shel Olam – not only bitachon in salvation, but also chisayon – taking refuge in Hashem – that the way it will unfold is according to His Divine plan.
Transcribed by David Twersky; Jerusalem [email protected]
Edited by Dovid Hoffman; Baltimore, MD [email protected]
This week’s write-up is adapted from the hashkafa portion of Rabbi Yissochar Frand’s Commuter Chavrusah Series on the weekly Torah portion. A listing of the halachic portions for Parshas Titzaveh is provided below:
- # 045 The Gartel: To Wear or Not to Wear
- # 088 Parshas Zachor and Other Purim Issues
- # 136 Purim Costumes: Anything Goes?
- # 183 Candle Lighting on Friday Night
- # 229 Purim Issues II
- # 273 Taanis Esther and The Personal Purim
- # 319 Conditional Licht Benching
- # 363 The “Mazik” On Purim
- # 407 Hesach Ha’daas and Tefilin
- # 451 How Many Shabbos Candles
- # 495 Reneging on a Tzedaka Pledge
- # 539 Matanos Le’evyonim
- # 583 The Bracha of Blossoming Trees
- # 627 Having Your Own Megilah
- # 670 A Woman’s First Candle Lighting
- # 715 Parsha Zachor More Fascinating Insights
- # 759 Printed Mezuzos?
- # 803 Late for Megillah and Other Purim Issues
- # 847 Teaching Torah to a Potential Ger
- # 891 Women and Sh’lach Manous and Matanos L’evyonim
- # 935 Purim Seudah – Is Bread Necessary?
- # 978 Shedding Light on Ba’meh Madlikin
- #1022 Can the Rabbi/Chazan/Rosh Hayeshiva Give His Position To His Son?
- #1066 Sending Sh’lach Manos, With A Questionable Hechsher
- #1109 Should Women Wear A Yamulka?
- #1152 Hashkama Minyan That Heard Parshas Zachor From A Pasul Sefer Torah
- #1195 Matonos Le’ev’yonim: How Much? To Whom? When? Women?
- #1239 The Case of the Woman Who Slept Through Licht Bentching Friday Night
- #1284 Parshas Zachor: Should You Read Along with the Baal Koreh & Other Zachor Issues
- #1326 Wearing A Gartel? Are the Chasidim Right?
- #1372 A Purim Potpourri
- #1415 The Shul That Wanted to Ban Making Noise When Haman’s Name Is Mentioned
- #1459 Can a Woman Do Melacha After She Lights the Shabbos Candles?
- #1589 Oy I Forgot to Light the Shabbos Candles Before Shabbos: Now What?
- #1627 A Purim Potpourri of Halacha and Agadah
A complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail [email protected] or visit http://www.yadyechiel.org/ for further information.