Rabbi
Doniel Staum, LMSW
Rabbi,
Kehillat New Hempstead
Rebbe/Guidance
Counselor – ASHAR
Principal
– Ohr Naftoli- New Windsor
STAM
TORAH
KI SISA
5776
“DIVINE AROMA”
“In March 1988, Vendyl
Jones and his team of Bnei Noah volunteers found a clay juglet about five
inches in height in a cave in Qumran, just west of the northern end of the Yam
HaMelach (Dead Sea). The juglet contained a reddish oil. It is believed to be
the only surviving sample of the balsam oil that was prescribed in the Torah
for anointing the Mishkan (Tabernacle) and its vessels, as well as the
Cohanim-Priests and Kings of Israel
“In April 1992, Vendyl and
his team discovered 600 kilos of "reddish-brown organic substance" in
a carefully sealed rock silo in another part of the Qumran
cave complex. Subsequent palynological analysis determined that this
reddish-brown substance contains traces of at least eight of the eleven spices
that were used in the manufacture of the Pitum HaQetoret (Incense Mixture) and
burned in the Temple
“In 1994, the incense
spices were presented to Rabbi Yehudah Getz of blessed memory, late Chief Rabbi
of the Western Wall and Holy Places in Israel Sodom Salt and Karshina Lye
which were also found stored separately in the cave in Qumran .
“The results were
astonishing. Although the spices had lost some of their potency over the two
millennia since their burial, it was still powerful. The residue of its
fragrance lingered in the vicinity for several days following the experiment.
Several people present reported that their hair and clothing retained the
aroma. More amazing, the area in which the spices were burned changed. It had
been infested with a variety of flies, ants, moths and other insects. After the
Qetoret was burned, no sign of these pests was seen for quite a while. This is
reminiscent of the Mishnah in Avot (5:5) which states that there were no flies
in the area of the Temple , nor was a snake or
scorpion ever able to harm anyone anywhere in Jerusalem
as long as the Temple
G-d commanded to Moshe to create a compounded
mixture of certain oils and spices that would be used to consecrate and anoint
the vessels of the Mishkan, as well as the Kohanim, who would perform the
Service.
“G-d spoke to Moshe saying: Now take for yourself
choice spices: five hundred shekel weights of Mar D’ror – pure myrrh…[2]”
The gemara[3] asks where there is an
allusion to Mordechai, the progenitor and hero of the Purim story, in the
Torah. The gemara quotes Rav Masne who explained that the fragrance “mor
deror” is translated into Aramaic by Onkelos as “maira dachya”. When
those two words are blended they sound like Mordechai.
The fact that the allusion to Mordechai is to be
found in the first ingredient used for creating the anointing oil is not
haphazard. There is an important idea about Mordechai’s greatness and success
as a leader that lies herein.
Rabbi Yosef Shalom Elyashiv zt’l[4] explains that as the drama of
the Purim story reached its climax there was a fundamental dispute between the
protagonists about how to proceed[5]. When Mordechai conveyed to
Esther that he felt she must unlawfully approach Achashveirosh in order to
intercede on behalf of her people, Esther reasoned that doing so was imprudent
since it would almost invariably mean she would be killed instantly, depriving
the nation of their last reservoir of hope. Mordechai emphatically countered
that it was her responsibility to put her life on the line and to do what was
incumbent upon her. What would result from her efforts was indeed beyond her
purview; but she had to do whatever she was able.
Rabbi Elyashiv explains that Esther felt unlawful
entry would be foolish. Barring miraculous intervention there was no doubt that
Esther would immediately be charted off to death for her impudent entry. And if
they were relying on the occurrence of a miracle, why was it necessary for
Esther to place her life on the line at all? Surely G-d could perform miracles
without Esther having to place herself at the mercy of the wicked king.
Mordechai however, felt that they had to do as
much as they were able. Only when they pushed themselves to their limits could
they throw up their hands and leave the rest to G-d.
Mordechai learned this lesson from Nachson ben
Aminadav. When the Jewish nation, who had departed Egypt
This was what the gemara wanted to identify. Mordechai
was confident that his instruction to Esther was correct, despite the fact that
he was endangering her life. The gemara wonders what was the basis of
Mordechai’s approach; i.e. where is such an attitude expressed in the Torah?
The
gemara points to the creation of the anointing oil. The gemara[6] states: “The anointing oil which Moshe
made in the desert, how many miracles were done with it, from the beginning
until the end? They started with only 12 Lugim. See how much was
absorbed into the pot (in which they cooked it), and how many of the roots were
absorbed, and how much evaporated during the cooking. Yet, (with that paltry
amount of oil) they anointed the entire Mishkan, its vessels, and Aharon and
his sons, during all seven days of the Mishkan’s inauguration. And they used
that oil to anoint all Kohanim Gedolim, and all the kings… and it is that oil
which will used in the future which is to come.“
The creation and preservation of the anointing oil
required miraculous intervention. Yet, Moshe was commanded to do as he was
told. The result was G-d’s concern, but Moshe had to do his part.
Henry Louis Mencken, the long-time editor of the
famous American Mercury magazine, once entered the office and shouted to his
employees: “It’s coming in the doors!” Everyone stopped what they were doing
and looked quizzically at their boss.
“It’s up to the bottom of the desk! It’s up to the
seats of our chairs.”
“What are you talking about?” asked one of his
confused colleagues.
“It’s all around us. Now, it’s to the top of our
desks,” shouted Mencken as he jumped to the top of his desk.
“What do you mean?” inquired the newsroom staff.
“Mediocrity. We’re drowning in mediocrity!”
Mencken shouted as he jumped from his desk and bolted out of the room.
After Klal Yisroel committed the sin of the golden
calf, Moshe interceded on their behalf, imploring G-d to forgive His Nation.
G-d agreed and instructed Moshe to write the Ten Commandments on a new set of
Tablets of Stone (Luchos). Moshe descended on the tenth day of Tishrei bearing
the new Tablets which he presented to the nation.
“When Moshe descended from Mount
Sinai – with the two Tablets of the Testimony… Moshe did not know
that the skin of his face became radiant...” The Torah relates that Moshe’s
face had such a strong radiance that the people could not look at his face.
When he addressed the nation he had to don a veil, so that they could look
towards him without shielding their eyes.
It is noteworthy that Moshe’s face only began to
shine now, when he recorded the second set of Tablets. The first tablets, which
he brought down from Sinai, were written by the Hand of G-d, as it were. Logic
would dictate that his face would have radiance when he carried the Tablets
made by G-d.
The commentaries explain that although the first
set of Tablets may have indeed contained a greater level of holiness, they did
not have as much of an effect on Moshe as the second set, because Moshe
invested effort in the second set. Holiness does not make an impression
upon a person unless he personally struggles and works to achieve it. Spiritual
growth and holiness are only attained with effort. Thus Moshe was more
profoundly affected by the second set of Tablets – which he wrote, than by the
first, which he only had minimal participation in.
The holiday of Purim came about because Klal
Yisroel pushed themselves to their limits. Based on the instruction of
Mordechai, every man, woman, and child fasted for three consecutive days and
nights. They spent those days engaged in mass repentance and prayer, until they
literally ‘broke the decree’.
The holiday of Purim is a jolt of spiritual energy
and passion. After a long and cold winter, it is conceivable that we have lost
some of our enthusiasm, dedication, and passion in our Torah and mitzvah
observance. Purim comes to rectify that forfeiture. It is a day of intensely
internal joy which manifests itself externally.
Purim is a celebration of the knowledge that
despite all of our shortcomings and faults, we still possess a certain measure
of perfection. We have to strive for that perfection and never settle for
mediocrity and half-heartedness.
This year we had an additional, albeit minor, celebration of
Purim - this past Tuesday and Wednesday, the fourteenth and fifteenth of Adar I
- Purim Katan & Shushan Purim Katan.
The Jewish calendar is predominantly
a lunar calendar, as our months are based on the new moon. However, in order to
keep our holidays consistent with their appropriate seasons, the calendar
contains a system of modification to keep the Jewish calendar, which has 354
days, in sync with the solar calendar, which has 365 days. That system is the added
month of Adar in a leap year. Thus the added Adar is a process of
rectification, ensuring that our calendar is perfectly synchronized.
At a b’ris we declare, “Zeh hakatan
gadol yihyeh – This small one will yet become great.” On Purim Katan we wordlessly
declare those same words. This small Purim is ensuring that the great Purim
will be celebrated in its proper time, thirty days before Pesach, in the season
of spring.
Purim
Katan is a holiday which helps us attain perfection, which, in turn, helps us achieve
renewal.
Zeh
hakatan gadol yihyeh!
“Now take
for yourself choice spices”
“Moshe did
not know that his face became radiant”
[1] Excerpted from, “The Spiritual Significance of the
Qetoret [Incense] in Ancient Jewish Tradition”, by Rabbi Avraham Sutton
[2] Shemos 30:22
[3] Chullin 139b
[4] Derech Agadah
[5] See Esther, chapter 4
[6] Horayos 11b
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