Unraveling the Puzzle of Megillat Esther

by Rabbi Reuven Spolter, Jewish Studies Lecturer

Megillat Esther is a brilliant work.
On the one hand, it masterfully and suspensefully relates the Purim story - a story we all know. Yet, like all great books, each re-reading offers a new and unexpected pleasure. I still get a kick out of how the Megillah refers to "all the people who loved [Haman], and Zeresh, his wife." (5,10)
But, as we know, the Megillah is much more than that. Woven into the fabric of the work - hidden beneath the surface - like Esther's Jewish identity, is a core of religious identity and belief essential to our identity as Jews.
Therein lay the brilliance of Mordechai and Esther: On one hand, they wrote an entirely secular story which they spread across the known world. But, read with the proper perspective, that very same work represents a core religious Jewish text.

I'd like to give one, very simple example of how Chazal read the book of Esther.
A very famous gemara in Shabbat (88a) relates that the Revelation on Har Sinai was a bit more dangerous than we might have considered:

ויתיצבו בתחתית ההר (שמות, י"ט, יז). אמר רב אבדימי בר חמא בר חסא: מלמד שכפה הקדוש ברוך הוא עליהם את ההר כגיגית, ואמר להם: אם אתם מקבלים התורה - מוטב, ואם לאו - שם תהא קבורתכם

אמר רב אחא בר יעקב: מכאן מודעא רבה לאורייתא

אמר רבא: אף על פי כן, הדור קבלוה בימי אחשורוש; דכתיב (אסתר, ט', כז) "קיימו וקבלו היהודים" - קיימו מה שקיבלו כבר

"And they stood at the foot of the mountain" (Shemot 19,17) Said Rav Avdimi bar Chama bar Chasa: This [verse] teaches us that God held the mountain over them like a barrel and said to them, 'If you accept the Torah - very well; But if not - here is where you will be buried!"
Said Rav Acha bar Yaakov: From this [statement] there is a great criticism against the Torah (Rashi - because the Jewish people were forced to accept the Torah).
Said Rava: Nonetheless, they later accepted [the Torah] during the times of Achashveirosh, as it is written, "The Jews fullfilled and accepted" - [this means that] they fulfilled what they had already accepted.

This short piece of Aggadah is rich with meaning, and raises many important questions. Yet, I'd like to focus on the final statement of Rava who derives the fact that the Jews willingly accepted the Torah during the times of Mordechai and Esther from the words קימו וקבלו היהודים - "the Jews fulfilled and accepted."
How does Rava arrive at his conclusion? Where does he see this deeper meaning hidden in the text? The answer is, in fact, right before our eyes, if we know how to properly piece the puzzle together.

In the text of the Megillah, the verse cited seems to have nothing to do with the Torah at all, but instead seems to be about the acceptance of Purim.

 קִיְּמוּ וקבל (וְקִבְּלוּ) הַיְּהוּדִים עֲלֵיהֶם וְעַל-זַרְעָם וְעַל כָּל-הַנִּלְוִים עֲלֵיהֶם, וְלֹא יַעֲבוֹר--לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה, כִּכְתָבָם וְכִזְמַנָּם:  בְּכָל-שָׁנָה, וְשָׁנָה.

The Jews fulfilled, and took upon them, and upon their descendants, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year; 

Yet, when we consider the verse (and the phrase at hand) one of the words seems unnecessary and unusual. Why does the verse say that קימו וקבלו - "they fulfilled and took upon themselves" when it could have simply said, קבלו היהודים עליהם ועל זרעם - "the Jews accepted upon themselves and upon their descendants". What is the extra word telling us? How can one fulfill something before he even accepts it?
Yet, this very paradox reminds us of another, similar phrase found in the Torah:

 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר ד' נַעֲשֶׂה וְנִשְׁמָע

And [Moshe] took the Book of the Covenant and read it in the ears of the nation, and they said, 'Everything that God said we will do and we will hear."

It's precisely the same progression:

קיימו -- קבלו

נעשה  -- נשמע

This, I believe, is exactly what the authors of the Megillah were hinting to at the conclusion of the Purim story.
The Jews living at that time didn't just commit themselves to keeping the holiday of Purim in the future. Rather, what precipitated the tragedy of Purim was the wholesale abandonment of the Torah after the exile from Jerusalem. The tragedy of Purim forced the Jews to make a choice: do we want to just die like Jews, or do we want to live like Jews as well.

קיימו וקבלו היהודים.
They rechose, yet again, after the events of Achashveirosh. If we're going to suffer the hatred against the Jews, ought we not live by the values that God gave us as well?

Yet another piece to the Purim puzzle.

Orot Israel College’s Briah School Hosts Complementary Medicine Conference

By Sarah Bar Asher – Founder and Head, Briah School for Complementary Medicine, Orot Israel College

Crate after crate of organic eggs, sourdough bread, medicinal herbs, and natural cosmetics filled the lobby of Orot Israel College’s graduate studies building. The reason for all the healthy goodness? Orot’s Briah School was hosting its inaugural conference on complementary medicine.
Briah, which opened in the fall, invited the public to learn about the world of complementary medicine. The conference encompassed five lectures on a wide range of topics, and the attendees were offered a variety of delicious and healthy snacks, including dates, baked pretzels, mineral water, and tea.

Rav Professor Neria Guttel, President of Orot Israel College, greeted the attendees and spoke about a physician’s right to heal, based on the words: "וְרַפֹּא יְרַפֵּא" (“and he shall provide for his healing” – Shmot 21:19). Next, Mrs. Sarah Bar Asher, Briah’s founder and head, focused on the food industry and nutrition. Her talk revolved around questions such as: Are the ingredient lists on food labels complete? Is low-sodium salt healthy, or is it the worst type of salt on the market? Why do the spices used in restaurants and hotels undergo radiation? Mrs. Anat Felmon reviewed the basic principles of Chinese medicine, and Mrs. Adi Yogev explained how medicinal herbs can be used to treat children’s winter illnesses. Dr. Eli Topper examined classic and modern homeopathy, and Mr. Avraham Dahan discussed cinnamon and how it was used by Jewish physicians from the Talmudic era through the Middle Ages.

At the conference’s conclusion, the participants raised their glasses and enjoyed a special wine prepared by Mr. Avraham Dahan, according to an ancient recipe attributed to Ezra HaSofer.

Master’s Degree Ceremony

On Tuesday, 27 Shvat 5774 (January 28, 2014) some 120 Orot Israel College graduate students – representing a broad spectrum of the Israeli public – were awarded master’s degrees in educational counseling, Tanach, and Rabbinic Literature during a gala ceremony held at our Elkana campus.

At present, approximately 560 graduate students study at Orot which now boasts a relatively new and prestigious Master's degree program in Educational Administration and Organization. Orot’s student body hails from every corner of Israel – from the Golan Heights all the way down to Eilat. B’ezrat Hashem, next year, we hope to open a graduate program in mathematics.

The speakers at the degree ceremony included Rav Professor Neria Guttel, President of Orot Israel College and Rav Chaim Fogel, chairman of Orot’s board of trustees. Rav Chaim Saban, Orot’s vice president, and Rav Dr. Moshe Rachimi, head of the graduate school, were also in attendance.

In his keynote address, Professor Avraham Steinberg, Israel Prize laureate, spoke about the challenges and importance of integrating Torah and science.


Professor Yisrael Aumann Participates in Orot Israel College’s Annual Faculty Colloquium

by Rav Yechiel Lash – Dean of Studies, Rechovot Campus, and Colloquium Coordinator

On Tuesday, 20 Shvat 5774 (January 21, 2014), Orot Israel College held its annual faculty colloquium in Elkana. Various faculty members delivered scholarly lectures to their colleagues on a wide variety of subjects.

Nobel Prize laureate Professor Yisrael Aumann participated in the colloquium’s first session, chaired by Orot Israel College President Rav Professor Neria Guttel. Rav Professor Guttel thanked Professor Aumann and recited the blessing of "ברוך שחלק מחכמתו ליראיו" (“Blessed is He Who apportioned of His wisdom to those who fear Him”) in Professor Aumann’s honor, and then Professor Aumann delivered a fascinating lecture about religion and science. He noted that he observes the Torah’s mitzvot because he loves to do so. Or as he put, “it’s enjoyable!” Following his well-received talk, Professor Aumann took questions from the audience, which also included students from Orot’s Excellence in Education Program.

Chaired by Dr. Yael Areli and Rabbanit Dr. Lea Vizel respectively, the second and third sessions were comprised of an additional six lectures – three at each session – pertaining to the Tanach, the Oral Torah, Chassidut, and Jewish history. The list of speakers included Mrs. Shulamit Lehman, Rav Dr. Yosef Priel, Dr. Michael Ben-Ari, Dr. Michael Gross, Dr. Dror Hovera, and Dr. Ayal Davidson.

All the participants agreed that the colloquium was a huge success, and in spite of the late hour and the packed schedule, many not only stayed until the very end of the proceedings but remained afterwards to ask questions.

Orot Israel College Receives Prestigious Jerusalem Prize

Orot Israel College, headed by President Rav Professor Neria Guttel, was recently awarded the prestigious Jerusalem Prize for Education. The prize was given for Orot’s outstanding achievements and contributions to Israeli education.

Education Minister MK Rav Shai Piron presented the award. In his remarks, he stated that under Rav Professor Guttel’s leadership, Orot has become the country’s leading and largest educational college, whose primary focuses are academic, religious and pedagogical excellence. Rav Piron also noted the remarkable vision, creativity, and innovation that characterize Orot and its achievements. He explained that as the minister charged with overseeing the country’s educational system, he has the unique ability to appreciate and observe the results of Orot’s numerous accomplishments.

Orot Israel College was founded in 5739 (1978) by Rav Dr. Yehuda Felix. In 5768 (2008), Orot doubled in size and stature when it merged with Moreshet Yaakov College and thus became the largest and most diversified academic educational college within Israel’s religious-public educational system.

Rav Chaim Saban, Orot Israel College’s vice president; and Rav Chaim Fogel, chairman of the board of trustees, participated in the award ceremony.

Seeing the Good

By Rabbi Reuven Spolter, Director of Student Recruitment and Jewish Studies Lecturer 

It was almost inevitable.
Even before the streets were plowed, media figures and government officials began calling for an investigation into the "failures" surrounding the recent blizzard that blanketed a good chunk of Israel. True, many people lost power, and thousands were stranded. But, from my point of view, we did pretty well: the roads were shut down appropriately, saving many, many lives; the power company crews worked around the clock to restore and repair power lines that buckled under the heavy weather.
And yet, we complain. Somehow, too often, our intuition is to see the negative, rather than appreciating the positive that exists in every situation. Our task – and responsibility, is to overcome this inclination to kvetch, and to try to appreciate and grow from our struggles. According to Rashi, this is precisely the message that God conveys to Moshe Rabbeinu.
By all accounts, things aren't going well.
Rather than rescuing the Nation of Israel from bondage, Moshe has only made things worse, as the people must now gather the straw necessary to construct the bricks themselves while still fulfilling their old quotas. Recognizing his failure, Moshe complains to God.

God, why did you deal negatively with this people? Why did you send me? Since I came to Pharaoh to speak in your name, he has made things worse for this people; and You have not saved Your people.' (Shemot 5:22-23)

God responds by telling Moshe that He would, in fact, redeem the nation as promised. But then God adds:

'I am the LORD; and I appeared to Avraham, to Yitzchak, and to Yaakov, as God Almighty, but by My name Yud-Hay-Vav-Hay I did not make known to them.

What is the nature of this minor lesson about the Avot? What is the difference between the two different names of God, and what is God trying to communicate to Moshe?
Rashi, in his second answer to these questions (on verse 9), quotes the Midrash explaining that God's message was a direct response to Moshe's complaints.

Said God [to Moshe]: I yearn for those who are lost but not forgotten!…Many times I revealed Myself to them, and they never asked me, "What is Your name?" And you said, "[When they ask] what is His name, what should I tell them?"
When Avraham wished to bury Sarah and could not find a grave until he was compelled to purchase one at great expense; When they complained to Yitzchak about the wells that he dug; When Ya'akov was compelled to purchase the plot of the field in order to pitch his tent –they did not wonder about My attributes! And yet you said, "Why have You made things worse?"

It's a chilling message.
How often do we "wonder" about the struggles we endure and immediately lapse into "complaint" mode – whether we're talking about the snow, our jobs, our kids' education?
I believe that these verses also carry the key to unlocking a successful Aliyah. After all, the subject under discussion here is the redemption of the Jewish Nation and their ultimate arrival in the Holy Land.) 
Aliyah, especially for people making Aliyah by choice, represents a degree of hardship.  Moving to the Holy Land requires sacrifice. Sometimes you really do feel like you've taken two steps backwards. And yet, God powerfully relays to Moshe the message that our attitude is critical. We cannot immediately complain when things don't go our way. Rather, we must permit ourselves to see the good, the blessing, and the potential that lies ahead.

A New Art Exhibit Opens at Orot Israel College’s Elkana Campus Library

A collection of Dr. Bella Layosh’s paintings are currently on exhibit on the ground floor of Orot Israel College’s Elkana campus library. The collection’s themes are Holocaust remembrance, faith, and hope – namely, the experiences of a second generation survivor, as envisioned by the artist.
Dr. Bella Layosh was born in Germany in 1948, and made aliyah with her Holocaust survivor parents when she was a year old. An Orot Israel College lecturer in educational administration, she earned her doctorate at Bar Ilan University. In addition, she has an extensive background in art and art history. She graduated from the Beit Tze’irot Mizrachi Seminary’s Midrashah for Art, and over the years, she studied with a wide array of noted artists, including Yaskil in Teveriya, Arieh Lamdan in Netanya, Rachel Shachar in Tel Aviv, Batya Magal in Kfar Maas, and others. Her works have been displayed in prestigious locations and galleries around the country – such as Avenue in Airport City (March 2009), the International Kabbalah Center in Tzfat (December 2010), the Israeli Art Gallery in Tzfat (December 2010), the Blue Bird Gallery in Petach Tikva (February 2012), and many more.
In the Orot library, Dr. Layosh’s paintings, which depict the transition from the Holocaust to Israel’s rebirth and have motifs of faith and hope, are exhibited together with a number of similarly-themed books from our extensive collection.
The exhibit is open to the public, Monday-Thursday. Enjoy pictures from the exhibit below.