Daf Yomi: Avodah Zara 5
Guest Author:
Michael Miller
CFO, National Council of Young Israel
Translator: Midrash Rabbah Hamevo'ar - Esther
The Megillah (Esther 1:6) presents a very detailed description of
the splendor of Achashverosh's palace for the great banquet:
"Chur karpas u'tcheles, achuz bechavlei butz, v�argaman, al glilei
kesef, va'amudei shesh, mitos zahav vakesef, al ritzpas bahat
vashesh vedar vesochares." Hangings of white, fine cotton and
blue, held with cords of fine linen and purple, on silver rods and
marble pillars; couches of gold and silver on a green and white
pavement, and shell and onyx marble.
The Midrash (Esther Rabbah 2:7-9) explains some of the more
unusual terms in this verse.
"Hangings made of white, fine cotton, and blue (chur karpas u'techeles)�".
The Midrash defines these as the colors of the curtains and the couch and
cushion covers. Akilas, a convert who had numerous dialogues with the
Sages (Gen. Rabbah 70:4) and translated the Torah into Greek, translated
chur as ayerinon (woolen, in Greek), similar to the Aramaic chiver
(white), and karpas as karpasinon (fine linen), as green as a vegetable.
Rabbi Bibi added that techeles is translated as tainon, sky-blue curtains,
forming the backdrop for the party. Rabbi Yitzchak explained chur as the
leisure clothing that free wealthy men (b'nei chorin) wear.
The blue curtains just mentioned were "�held with cords of fine linen and
purple�" between the pillars. The cords were made with very expensive
linen (butz) and wool dyed purple".
Rabbi Shmuel bar Nachman observed, "Come and discern how fancy the garment
of this evil one was! All people, even the very wealthy, part their
curtains with cords of ordinary wool and linen, while this evil one used
cords of fine linen and purple." Even the wealthy use fine linen and
purple wool for their garments only, and ordinary wool and linen for
drapery cords. So if Achasheverosh made his drapery cords out of fine
linen and purple wool, his clothing must have been even more luxurious (Radal).
All of this illustrates how G-d allows the wicked to enjoy this world, and
how much more will be lavished on the righteous in the world to come.
"�On silver rods�" - Gelilim are rollers to which the drapery cords were
connected. Either they effected a rolling action, or they were
wheel-shaped. Rabbi Chia Rabbah and Rabbi Shimon ben Chalafta differed on
how these rollers functioned. One said, "They rolled like the curtain of
the synagogue Ark, the way we draw open the curtains to either side, or
roll up a Torah scroll horizontally. For that reason, they were called
rollers." The other said, "They folded up like the sail of a ship, rolling
up vertically, the way a ship's sails are folded up onto the masts when
not in use." According to this view, it was the mechanism that was rounded
or wheel-shaped.
"�Pillars of marble �" - Shesh is equivalent to shayish (marble),
expensive stone used for flooring or pillars. (Note that shesh can
mean either marble, as it does here, or linen, which is similarly
white.) The curtains were mounted on these beautiful pillars.
Rabbi Levi said, "The quarry from which the marble came was not
revealed to anyone in creation except for this evil empire
(Rome)." Italy is world-renowned for its marble quarries, and
Achashverosh imported marble from there.
His colleagues responded that David had also had provided marble
for the Temple. "Is it not written," they asked, "that Solomon's
Temple had (Chron. I 29;2), '�all types of precious stones, and
marble stones in abundance.'? Didn't Solomon also have access to a
marble quarry with which to build the Temple?"
Rather, Solomon would place a diamond on both sides and marble
stones in the center, in between the gems. Marble thereby
comprised only a third of the material. He apparently had only
limited access to marble, and did not waste funds unnecessarily.
Achashverosh, in contrast, spent a fortune importing whole columns
of marble. It would have been easier and cheaper for Achashverosh
to make pillars of silver and of gold for himself, rather than
transporting marble pillars from distant quarries to Media.
You might say the columns Achashverosh imported were not carved out and
transported whole, but were brought in more cheaply by being cut into
sections and reassembled at the palace. Even so, they were impressive.
Rabbi Matana reported, "I slept on the flower-shaped carving that
decorated the top of one of the pillars, and it occupied my full height
and outstretched arms and legs." Rabbi Matana personally viewed the ruins
of Shushan, and reported their immense scale. Even if they were assembled,
the pillars were impressively large.
The description, "�couches of gold and silver..." is unclear. Were they
made of silver or gold, or some combination of the two? Rabbi Yehudah and
Rabbi Nechemiah differ on this point.
Rabbi Yehudah said, "Those worthy of silver were given the silver, and
those worthy of gold were given the gold. Some couches were all gold and
some all silver. Those of higher rank used the gold couches."
Rabbi Nechemia objected, "If so, this would arouse resentment at the feast
of this wicked one, and disrupt the purpose of the banquet, which was to
consolidate the empire. Rather, all the couches were the same, all made of
silver and plated with gold."
Rabbi Tachlifa, bar Bar Chana said, "They were made of gold and ringed
with silver, decorated with silver rope chains. Both the silver and gold
were visible, rather than covered with plating."
Shmuel said, "The outer frame, the part that faced inward, was
made of gold, and the inner frame, the part that faced the walls,
was made of silver, so all the couches were made of both gold and
silver."
The verse continues, "�on pavement of green (bahat) and white (shesh),
and shell (dar) and onyx marble (sochares)." The Sages of the
Midrash explain these four types of precious paving stones. Shesh
(marble) was previously discussed. Rabbi Nachman said, "Come and
see the tranquility, wealth and pleasure this evil one enjoyed in
this world, that his home was paved with precious stones and
diamonds, i.e., green and white pavement, and shell and onyx
marble."
"Green (bahat) and white (shesh), and shell (dar) and onyx marble (sochares)."
Rabbi Nisa of Caesaria said, "The word bahat refers to a diamond, which is
especially beloved by its owner." Bahat is understood as bachat, an
extremely precious gem whose owner went to great lengths to obtain (Rashi
on Meg. 12a). Shesh could be understood as soss, rejoicing in its
acquisition (Matnas Kehunah). Another possibility: It was not a gem, but
carved marble (shesh) as treasured as a diamond (Yedei Moshe).
Rabbi Yochanan explained, "The word dar refers to a precious diamond that
liberates its owner, who stands to realize enough profit to free him from
debt. As it is written about the liberation of slaves and property in the
Jubilee year, (Lev. 25;10), "�Proclaim liberty (dror)�". Dror is related
to dar.
Rabbi Huna noted, "There is a place where they call a gem a dura."
Rabbi Beiva bar Avuna said, "The word sochares refers to universally
acceptable merchandise, as it is written of the currency paid by Abraham
to Ephron (Gen. 23;16), '�over lasocher (negotiable currency).'"
What is the purpose of these seemingly trivial details? The
Maharal (Or Chadash) explains that Achashverosh's party had a
theme: His kingdom paralleled the Heavenly Kingdom.
Thus, the gleaming jewel in the center symbolized the sun.
Achashverosh paid for the party out of his own funds, just as G-d
provides for His creatures. By footing the bill for the party, he
provided a tax holiday, freeing the taxpayers (the merchants).
The Maharal further points out that the Mishkan, where the Divine Presence
dwells on earth, had columns, sockets and curtains; so did Achashverosh's
palace. The Mishkan had outer and inner courts; so did the palace.
Moreover, Achashverosh tried to replicate Solomon's throne, and wore (or
at least exhibited) the Priestly garments.
All of this was a pretense, an attempt to assert power. Persia was
certainly a major power, but only Malchus Yisrael has a legitimate right
to parallel the Malchus Shamayim. May G-d speedily reinstate the Davidic
dynasty through the King Messiah.
A freilichen Purim!
Daf Yomi: Avodah Zara 9
Guest Author:
Rabbi Feivel Wagner
Young Israel of Forest Hills, NY
On the Shabbos of 20 Adar I,
Parshat Ki Tissa, I discussed the question of when to observe a yahrzeit
if it falls in the month of Adar and there are 2 Adars in that year. While
the Rema is of the opinion that the yahrzeit should be observed in the
first Adar, he advises one to observe both dates. Many other poskim agree
with this opinion, and the Mishne Brura writes that one should follow this
practice as long as one does not deprive other mourners (by leading the
services or saying Kaddish where the custom is that only one person
recites the Kaddish). I am therefore dedicating this Dvar Torah in memory
of my father, Harav Yisrael ben Harav Yitchak Shmuel Wagner Z"L.
This Shabbos is known as Parshas Parah, based on the reading of the maftir,
taken from the beginning of Parshas Chukas, which speaks of the procedure
for using the ashes of the Parah Aduma, together with water from a natural
spring, to effect tahara for a person who is tamei meit (impure due to
�touching� a dead person). The Haftara also focuses on this topic as we
will see later. The Shulchan Aruch (Orach Chaim chapter 685) quotes an
opinion that the reading of Parshas Parah is an obligation from the Torah,
unlike all other Torah readings which are rabbinical obligations except
for the reading of Parshas Zachor. Many commentators question this ruling
as there does not seem to be any source for considering this reading as a
Torah obligation. The Aruch Hashulchan and the Meshech Chochma both quote
similar sources but the most interesting one is presented by the Malbim
and by Rav Yaakov Kamenetsky in his Emes L'Yaakov. The Torah commands us (D'varim
chapter 9, verse 7) "Remember, do not forget that you provoked HaShem,
your G-d, in the wilderness". This is understood as a command to always
remember the sin of the golden calf and to do so by reading the Torah
portion that discusses it. Since we do not want to explicitly read about
this crime, we fulfill our obligation by reading the Torah portion that
merely alludes to it, the portion of the red heifer which is seen by our
Sages as an atonement for this sin. We see from here the great lengths
that our Sages went to prevent a public degradation of Jews, a lesson we
would do well to absorb.
The Haftarah for this special Shabbos speaks of the Tumah that the Jewish
people have during their years in exile from Eretz Yisrael . When HaShem
will redeem us from this exile, He will imbue us with a new soul,
cleansing and purifying us just as the water mixed with the ashes of the
Parah Aduma does. It is this purification process which is an essential
part of the redemption that will take place at some time in the future.
There is another thought expressed in the Haftarah about the Geulah that
is especially relevant to us. The navi refers to redeeming us "not for
your sake", but rather "for the sake of the sanctification of My name".
The meaning of that phrase is as follows: When HaShem first sent the
Jewish people into exile it was for the purpose of impressing upon them
the extent of His power and bringing about their complete T'shuva. It was
also meant to teach the nations of the world a similar lesson. However,
the opposite took place. Not only was there no Kiddush HaShem, but a
Chilul HaShem took place. The events surrounding the destruction of the
Temple and the exile of the Jews were understood as showing the weakness
of HaShem and His inability to prevent this calamity from occurring. There
were those who took it to mean G-d's abandonment of the Jewish people and
the cessation of our uniqueness and "chosenness". Thus G-d either couldn't
or wouldn't bring us back to the Holy Land, and there was no reason to
keep our part of the covenant, the Torah. HaShem therefore says to us that
even if we do not deserve to be returned, He will return us in order to
bring about the Kiddush HaShem that was the purpose of the original exile.
All this should bring us a tremendous Chizuk. HaShem has not abandoned us.
He has not forsaken us. No matter how difficult our situation might be, we
are always the focus of His love and concern. He will bring us back to our
land for His sake, even if we are totally undeserving. May we be Zocheh to
see this speedily in our own days.
