Moshe the Individual; Esther the Leader

No where else is a four and a half letter word asked to accomplish so much. The first word of the third sefer of Chummush is ויקרא, with a small א. Midrashim followed by the Rishonim offer a number of insights into both the reasoning for the little א and the explanation for the reason as to why the פסוק needed to repeat the calling of Moshe Rabbenu twice, ויקרא followed by וידבר.

The Daat Zekanim quotes the מדרש תנחומא which explains that the word ויקרא serves as a continuation from last week’s פרשה. At the end of פרשת פקודי, after the construction of the משכן was completed the עמוד ענן filled its space and משה רבינו, as well as the rest of the Jewish people, feared entering. And so, God called him into his inner chambers and started the third ספר of חומש with ויקרא.

The dramatic scene was one that was also quite personal for משה ריבנו. Rashi highlights that, “הקול הולך ומגיע אל אזניו וכל ישראל לא שומעין”, only משה רבינו had the unique privilege of hearing that Godly call. Upon him was bestowed the sacred mission to enter the אוהל מועד and speak with God. It is then also the reason that Rashi highlights that ויקרא is a term of endearment, one that is used in Nach to describe how the angles call out to each other in prophecy. While all the Jewish people participated in building the משכן and all watched the עמוד ענן enter its space, only משה רבינו heard the voice softly calling him inside to engage with God in Torah.

The reason משה רבינו achieved this great privilege can be explained by the other unique feature of the word ויקרא. The small א is notable for the parallel that can be drawn between the prophecy of משה רבינו and that of בלעם. The כלי יקר explains based on the ספרי that while within the Jewish people there was never a prophet as great as משה רבינו, outside of the Jewish people a prophet did have the same stature, namely בלעם, who God called to in prophecy with ויקר. However, the כלי יקר notes that משה רבינו was obviously the greater prophet, the comparison is limited to the fact that both prophets achieved a more intimate relationship with God than they would have accomplished on their own. Because of their individual accomplishments, God bestowed upon both men a higher level of prophecy than they could have achieved on their own.

This is clearly highlighted in last week’s פרשה as well. Rashi notes that the פסוק seems to suggest that משה רבינו picked up the assembled pieces of the משכן on his own, after all it clearly says, ויקם משה את המשכן. The craftsman who designed the individual components of the משכן as per God’s instructions realized that the structure was too heavy and could not physically be raised. Moshe approached God with the conundrum, איך אפשר הקמתו על ידי אדם? And God replied, עוסק אתה בידך, ונראה כמקימו—you try lifting and we will see who will lift it up. Moshe took the first step, the only difference between him and the craftsmen was that he attempted to lift the משכן and for that he was rewarded with success.

The מזרחי highlights that this personality of משה רבינו, taking the first step, is already introduced to us by the very first time God ever spoke to Moshe. From within the סנה, God calls to משה, with the term of welcoming endearment, ויקרא. It is notable perhaps that as per the מדרש, משה רבינו was only in the desert by the location of the סנה because he was chasing a sheep that had taken flight. The son in law of the priest of מדין, responsible for the, presumably, numerous sheep of the nation took the extra step to ensure not even a single sheep was lost.

The שיעורי ספורנו highlights yet another parallel of the word ויקרא, which seems to highlight a contrast between משה ריבנו, the unique individual, and to אסתר, a queen of her people. In describing why משה רבינו would not dare enter the אוהל מועד on his own, the ספורנו paraphrases a quote from מגלת אסתר. Just as אסתר explained to מרדכי why she could not approach Achashverosh without permission, the ספורנו explains הוצרך שיקרא משה, אי אין לבוא אל שער המלך אשר לא יקרא—there was a need to call משה into the אוהל מועד because one cannot enter the king’s chambers without permission. While approaching God, Moshe waited for permission. However, generations later when the lives of her people were at stake אסתר took the first step and entered the king’s chambers without permission, she would not wait to be called.

Like משה by the burning bush, אסתר also initially hesitated with her responsibility. After all, she is the object of the story for the beginning of the narrative, ואת מאמר מרדכי אסתר עושה—she did as she was told. Only once מדרכי impresses upon her the peril the Jewish people were in, did אסתר begin issuing commands and taking charge. She finally took the first step and began preparations for herself and the Jewish people to confront their enemies. At that time, she does not enter שער המלך alone, no God speaks to her and only her. She has the entire Jewish people join in her “first step” and while she physically is the only one who approaches Achashverosh, it is only with the effort of all the Jews together. As Esther walks into the chambers, ויושט המלך לאסתר את שרביט הזהב אשר בידו, the king, a euphemism for God throughout מגלת אסתר, extends his hands in welcome.

The גמרא explains the dramatic rescue of the Jewish people was accomplished through קימו מה שקיבלו כבר, they upheld what they had already accepted. משה the unique נביא led his people to a forced acceptance of תורה שבעל פה. The midrash highlights that while the Jewish people eagerly accepted תורה שבכתב, God had to raise the mountain and threaten to bury them under it if they do not accept תורה שבעל פה. However, during אסתר’s time, when she led her people through terrible decrees, the Jewish people gladly accepted תורה שבעל פה.

It is because of this experience, that the גמרא highlights that an integral part of the celebration of Purim is not only the limited physical expression of our joy but an opportunity to take the first step in increasing our תלמוד תורה. This day is an opportunity to not only experience a personal ויקרא into the אוהל מועד but to even dare enter את שער המלך אשר לא יקרא, even without invitation to experience קימו מה שקיבלו כבר.

I therefore stand before you today and issue a challenge. Take a moment to think of the Torah you enjoy learning the most. Perhaps it is a sugya in a גמרא as you did back in Yeshiva, perhaps it is the sense of personal accomplishment as you finished a מסכתא of ש”ס. Maybe you enjoy engaging in the works of Jewish philosophers or understanding the words of תנ”ך through the explanations of the ראשונים ואחרונים. Let us take the moment now together. There are numerous resources available for free online to help each of us in our journey of taking the first step. I will share with you some recommendations from each category by email tonight. But for now, choose an area of interest, think of when you have time to include it in your schedule, perhaps on your commute, a few minutes before שחרית or a few minutes before going to sleep at night and commit to learning that new resource so the קימו מה שקבילו כבר of Purim affects how we live our daily lives throughout the rest of they year.

Recommendations:

Gemara shiur: Rabbi Stein’s daily Gemara shiur are self containing and very clear. They are perfect opportunities to learn a new מסכתא. Here is the first link for those that would like to start with learning Gemara Pesachim in honor of the upcoming Chag (https://www.yutorah.org/lectures/968329/Pesachim-2aUnknown-Chametz-and-Misaseik)

Daf Yomi: Learning Daf Yomi is an excellent way to keep on track of a daily limmud that offers a sense of accomplishment. Rabbi Lebowitz shiur is particularly good as he quotes numerous sources from outside of the immediate daf (https://www.yutorah.org/search/?teacher=80714&series=4031).

Halacha: For quick ten minutes of halacha a day, Rabbi Lebowitz offers an excellent series (https://www.yutorah.org/search/?teacher=80714&series=4233). For those interested in learning halachic topics more in depth, I recommend trying Rabbi Sobolofsky’s shiurim (https://www.yutorah.org/lectures/816700/Yoreh-Deah-1Hasagas-Basar).

Nach: Rabbi Rosner has a short and engaging Nach shiur that covers one perek of Nach a day in approximately twenty minutes (https://outorah.org/series/3746). Rabbi Rapp, who has spoken in our Shul, also has a number of interesting series on Nach (https://www.yutorah.org/search/?teacher=80237&category=0,234790).

Philosophy: Rav Rosensweig has a couple of series on different musser sefarim that I found incredibly interesting. Here’s the link to the one on Messillat Yesharim (https://www.yutorah.org/search/?teacher=80146&category=0,234146).