A week ago, the Jewish people welcomed Chodesh Nisan, an auspicious time of year and a month replete with themes of redemption and the Passover Seder. If we take a step back and take a closer look at the words that comprise the Yehi Ratzon that we say to usher in the upcoming month, one may observe that there are valuable lessons that can be learned from the language that comprises the monthly invocation of Kiddush Hachodesh. The following Torah thought is attributed to Rabbi Mitchel Eskolsky, zt”l, who served as rav of the Bialystoker Synagogue on the Lower East Side for 20 years, until 1960. I was fortunate to have grown up on the Lower East Side, and in my teenage years served as a youth leader at the Bialystoker shul. Naturally, I took an interest in Rabbi Eskolsky’s thoughts, and hope the following Torah message provides an aliyat nishmato and a source of blessing for all of klal Yisrael.

Rabbi Eskolsky, zt”l, explains that the words “osher v’kavod” convey sought-after values that should be properly assessed if they are to serve man as a true source of blessing. The question naturally arises: If one will be blessed with wealth, will he find it necessary to pray for honor and glory? Will these not come automatically and without too much effort to one known to be affluent?

The answer is simple: The honor and glory that go with the mere possession of wealth are indeed ephemeral and fleeting, for when wealth disappears, honor and glory of the usual, mundane variety do not long endure. However, the beneficial use of wealth for the welfare of humanity could produce everlasting honor and tribute to one who unselfishly understands the temporary trust that was assigned to him by the token of treasure for which he is fortunate enough to possess. On this premise, Rabbi Eskolsky observed that the three letters of osher (ayin, shin, reish) can be transformed into four additional Hebrew words: (1) rasha: wickedness (reish, shin, ayin); (2) ra’ash: hurricane, storm or wind (reish, ayin, shin); (3) eres: cradle (ayin, reish, shin); and (4) sha’ar: a door or gateway (shin, ayin, reish).

1. The osher of an individual can be manipulated in a variety of ways, dependent upon that person’s character and according to his lights. Osher can be reversed into rasha, as wealth may be misused to accomplish wicked ends; to impose cruelty upon others; to live a futile, demoralizing life of sin and corruption. Such use of wealth turns the individual into a rasha.
2.  A second use of osher is perverted to the form of ra’ash. There are people whose life is a constant hurricane, with the aberrant psychology and sly slogan of “time is money,” to which there can be nothing relative, Einstein notwithstanding. As the famous character on Wall Street once said, “Greed is Good,” such persons are continuously concentrating on themselves and disdainfully disregard the welfare of others. In their grimly gathering force to become richer they stand ready to crush anyone and everyone in their path of destruction. But when the hurricane of life is spent, nothing worthwhile remains; everything is uselessness and futility. Their osher is converted to ra’ash, a hurricane.
3.  However, there is a third entirely different use of osher that be compared to eres, a cradle, which is the immemorial symbol of motherly love, dedicated devotion and unceasing self-sacrifice. When osher is consecrated in the spirit of eres, it will serve humanitarian needs to alleviate suffering, to sustain the weak and helpless, and to nurture and nourish the finer impulses and instincts of human society. Such transmutation of osher to eres will provide enduring and worthwhile honor to the man of wealth who recognizes the humanitarian trust that is inherent in the possession of material affluence.
4. The fourth interpretation refers to the wise man who is blessed with the good fortune of wealth and will therefore utilize his treasure of osher to turn it into sha’ar, a gateway into the hearts and lives of his fellow men. First, he will open the door of his home and his office and allow people to enter and to appeal for help and support of worthy causes. Second, he will seek entry into other doors through which he will bring his osher to ameliorate the unfortunate situations that will confront him. He will truly fulfill the anxious appeal: “Open to me the gates of righteousness” (Psalms, 118:19).

By Mordechai Plotsker

Mordechai runs a popular 10-minute nightly shiur on the parsha with a keen interest on the invigorating teachings of the Berditchever Rav, the Kedushas Levi. Mordechai resides in Elizabeth, New Jersey, with his wife and children, and can be reached by email at [email protected].